Prophets struggled with their Faith?
Video Reference: "Did you know that Prophets STRUGGLED with their Faith? | (Shukuk al-Anbiyaa bidawaatihim)"
Introduction
In the referenced video, Abdullah Hashem Aba Al-Sadiq makes several assertions regarding various prophets' alleged mistakes and forms of despair. This document provides a thorough, timestamped analysis of each claim using the Quran, hadith, and scholarly commentaries. Each section begins with Abdullah Hashem Aba Al-Sadiq's statement, followed by an Islamic refutation.
1. Prophets and Mistakes (0:00 - 0:57)
Statement by Abdullah Hashem (0:00 - 0:57)
Abdullah Hashem Aba Al-Sadiq:
"God forgives prophets' personal mistakes as long as they don't misguide others."
Islamic Refutation
Prophetic Ismah (Protection from Sin): Mainstream Islamic belief states that prophets are ma'sum (protected from major sin). This concept is affirmed by the Quranic descriptions of their righteous standing (for example, Surah Al-Anam, 6:86 states God's selection and guidance of prophets).
Minor Lapses vs. Major Sins: While some minor human lapses (dhunub saghair) may be recorded, they never compromise the prophetic mission or result in misleading the community. Imam Fakhr al-Din al-Razi, in his Tafsir al-Kabir, clarifies that these minor lapses do not affect the overall trustworthiness of a prophet.
Quranic Evidence: Surah Al-Fath, 48:2 (
"...that God may forgive you what preceded of your sin and what will follow...") is generally interpreted to mean the Prophet Muhammad's (peace be upon him) minor oversights, not major sins.
2. Prophet Noah's Call for Punishment (1:36 - 2:47)
Claim by Abdullah Hashem (1:36 - 2:47)
Abdullah Hashem Aba Al-Sadiq:
"Prophet Noah lost patience and called down punishment upon his people."
Islamic Refutation
Lengthy Preaching: Noah preached monotheism for nine and a half centuries (Quran 29:14). His eventual supplication (Quran 71:26) came after extreme rejection by his people.
Quranic Context: Surah Hud, 11:36 - 40 shows that God commanded the Flood only after the people's persistent disbelief. Therefore, Noah's supplication was in accordance with God's will, not a sinful outburst of impatience.
Scholarly Consensus: Classical commentators such as Ibn Kathir and Al-Tabari confirm that Noah's prayer was a last resort. There is no textual evidence that it was sinful.
3. Prophet Elijah's Wish for Death (3:18 - 4:00)
Abdullah Hashem Aba Al-Sadiq:
"Elijah wished death upon himself... he was a suicidal prophet."
Islamic Refutation
Quranic Portrayal of Elijah: Elijah (Ilyas) is praised in Surah As-Saffat, 37:123 - 132 as a devoted messenger who called his people to worship the One God. There is no mention of suicidal ideation.
Despair vs. Sin: While biblical narratives in 1 Kings 19:4 mention Elijah's moment of fear, Islam does not accept the notion that a prophet would become "suicidal." Being human, they may experience sadness, yet they do not despair in God's mercy (Quran 12:87).
Prophetic Resolve: Surah Al-Anam, 6:84 - 86 enumerates prophets, including Elijah, as exemplars of steadfast faith, not suicidal despair.
4. Prophet Jeremiah's Despair (4:00 - 4:26)
Claim by Abdullah Hashem (4:00 - 4:26)
Abdullah Hashem Aba Al-Sadiq:
"Elijah wished death upon himself... he was a suicidal prophet."
Islamic Refutation
Quranic Status of Jeremiah: Jeremiah (not explicitly named in the Quran) is respected as a prophet in Islamic tradition, though details from the Hebrew Bible are not fully endorsed.
Absence of Such Narrations: No authoritative hadith or Quranic verses mention Jeremiah cursing his birth. Islamic tradition consistently portrays prophets as persevering in faith.
Context in Biblical Texts: Statements from Jeremiah 20:14 are biblical and do not form part of the Islamic narrative. Muslims interpret them, if at all, as reflective of human sadness, not a betrayal of prophetic conviction.
5. Prophet Joseph's Alleged Polytheism (4:26 - 5:32)
Claim by Abdullah Hashem (4:26 - 5:32)
Abdullah Hashem Aba Al-Sadiq:
"Prophet Joseph committed polytheism by seeking help from a prisoner instead of relying on God."
Islamic Refutation
Quranic Context: Surah Yusuf, 12:42 details Joseph's request to a freed prisoner to mention him to the king. Mainstream tafsir clarifies this as a humanly permissible request, not shirk (polytheism).
Distinction Between Shirk and Reliance: Seeking permissible means (asbab) to achieve goals does not amount to polytheism. Al-Qurtubi in his commentary emphasizes it was a permissible approach.
Scholarly View: Some scholars note that Joseph's extended prison stay might have been a lesson in absolute reliance on God (tawakkul), but not proof of disbelief or polytheism.
6. Joseph and Zuleikha Incident (5:32 - 6:46)
Claim by Abdullah Hashem (5:32 - 6:46)
Abdullah Hashem Aba Al-Sadiq:
"Joseph thought about Zuleikha romantically, nearly losing his prophetic status."
Islamic Refutation
Quran 12:24: "He [Joseph] would have inclined to her had he not seen the proof of his Lord. Thus [it was] that We should avert from him evil and immorality..." This underlines God's direct protection.
Infallibility: Prophets may be tested but are protected from major sin. Joseph's story emphasizes chastity, not a near-fall. Ibn Kathir strongly rejects interpretations implying wrongdoing.
No Threat to Prophethood: The Quranic context highlights Joseph's steadfastness and innocence; he was vindicated and remained a prophet of high moral integrity.
7. Prophet David's Alleged Adultery (6:46 - 11:27)
Claim by Abdullah Hashem (6:46 - 11:27)
Abdullah Hashem Aba Al-Sadiq:
"David committed adultery with Bathsheba and orchestrated her husband's death."
Islamic Refutation
Quranic Account (38:24 - 25): David is briefly rebuked for an error in judgment ("...thus David realized that We had tested him..."), but the Quran does not confirm the biblical adultery story.
Repentance and Elevated Rank: David immediately repents, and God forgives him. Ibn Taymiyyah asserts that the biblical Bathsheba account is an Israelite narration (Israiliyyat) not recognized by Islamic sources.
Major Sins and Prophets: Islam rejects the attribution of adultery and conspiracy to prophets. Imam Al-Baydawi clarifies that David's sin was minor (possibly in hastening judgment between litigants), not adultery.
8. Prophet Muhammad and Zaid's Wife (11:27 - 13:11)
Claim by Abdullah Hashem (11:27 - 13:11)
Abdullah Hashem Aba Al-Sadiq:
"Muhammad married Zaid's wife due to personal desire."
Islamic Refutation
Quranic Revelation (33:37): God explicitly commanded this marriage after Zaid divorced Zainab, to abolish the pre-Islamic taboo against marrying the former wife of one's adopted son.
Prophetic Conduct: Sahih al-Bukhari and Sahih Muslim narrations describe the marriage as an act of obedience to God, correcting Arab customs.
Scholarly Consensus: This event exemplifies the dissolution of adoption as genealogical equivalence, not a personal whim of Prophet Muhammad (peace be upon him).
9. Prophet Solomon's Excess and Idolatry (16:05 - 20:51)
Claim by Abdullah Hashem (16:05 - 20:51)
Abdullah Hashem Aba Al-Sadiq:
"Solomon had excessive wives and fell into idolatry."
Islamic Refutation
Quran 2:102: "And Solomon did not disbelieve, but the devils disbelieved..." emphasizes Solomon's innocence of any idolatry.
Divine Gift of Kingdom: Surah Sad, 38:30 - 40 portrays Solomon as grateful and ever-turning to God. While he had great power and many wives, the Quran nowhere alleges idolatry or moral failure.
Commentaries: Tafsir Ibn Kathir stresses that any claims of Solomon building temples for idols or supporting polytheistic rites come from non-Islamic sources.
10. Prophet John's Doubt about Jesus (21:57 - 22:31)
Claim by Abdullah Hashem (21:57 - 22:31)
Abdullah Hashem Aba Al-Sadiq:
"John the Baptist doubted Jesus's messianic status."
Islamic Refutation
Islamic View of Yahya (John): Surah Al-Anam, 6:85 ranks Yahya among the righteous prophets. There is no mention of doubt regarding Jesus (Isa).
Hadith References: Some biblical texts (Luke 7:19 - 20) mention John sending disciples to ask Jesus if he is the Messiah, but Islam does not endorse any such doubt. Rather, the Quran presents unwavering mutual support among prophets.
Consensus of Scholars: Muslims affirm John recognized Jesus as the Messiah and believed in him without hesitation.
11. General Claim: Prophets Lose Hope (22:31 - 25:35)
Claim by Abdullah Hashem (22:31 - 25:35)
Abdullah Hashem Aba Al-Sadiq:
"All prophets eventually lose hope or feel they have been lied to."
Islamic Refutation
Quranic Verses on Hardship: Surah Yusuf, 12:110 references the messengers' difficult trials but does not imply they believed God lied to them. It highlights severe testing, after which God's help arrives.
Prophets' Steadfastness: The Quran repeatedly praises prophets' patience (sabr) and reliance on God (tawakkul). Surah Al-Anbiya, 21:83 - 84 shows Ayyub (Job) as an example of unbroken faith.
Refuting Despair: Mainstream Islamic teaching states that while prophets experience emotional trials, they do not waver in their certainty of God's promise.
12. Muhammad's Alleged "God in Creation" (28:56 - 31:09)
Claim by Abdullah Hashem (28:56 - 31:09)
Abdullah Hashem Aba Al-Sadiq:
"Prophet Muhammad became God in creation."
Islamic Refutation
Absolute Tawhid: The core of Islam is that God is One, with no partners or equals (Surah Al-Ikhlas, 112:1 - 4). Claiming Prophet Muhammad shares in divinity constitutes shirk (polytheism).
Prophet as a Servant of God: The Prophet repeatedly described himself as the slave and messenger of Allah (Sahih al-Bukhari, Book of Revelation). Surah Al-Kahf, 18:110 clearly states, "I am only a human being like you..."
Scholarly Denunciation: Throughout Islamic history, scholars have denounced any notion that equates the Prophet with God. Imam Al-Ghazali underscores that even the highest spiritual rank does not erase the fundamental Creator-creation distinction.
Conclusion
Abdullah Hashem Aba Al-Sadiq's statements deviate from established Islamic doctrines on prophetology and monotheism. By misinterpreting or combining biblical, non-Islamic narratives with unorthodox claims, these views conflict with Quranic verses, hadith, and scholarly consensus. In Islam, prophets, though human, are divinely protected from major sins and never compromise the monotheistic message. Thus, each claim analyzed above must be rejected to uphold correct Islamic beliefs.