Refuting the Claims of Abdullah Hashem Aba Al-Sadiq in "The Greatest Prophets In Human History Made Mistakes"
Introduction
In the YouTube video titled "The Greatest Prophets in Human History Made Mistakes", Abdullah Hashem Aba Al-Sadiq makes several assertions suggesting that numerous prophets - across Islam, Judaism, and Christianity - committed major errors or sins that allegedly called their infallibility into question. This detailed refutation addresses his primary claims by drawing upon Quranic texts, authentic Hadith literature, and scriptural references from the Bible and Torah, along with recognized scholarly interpretations within Islam.
In mainstream Sunni and Shia thought, prophets are generally held to possess a form of protection from major sins and deliberate disobedience in conveying God's message. They may make minor, non-deliberate mistakes, which serve as lessons. However, these lapses do not undermine their overall truthfulness or their role as reliable guides.
1. The Pre-World Trial of Souls (00:00 - 01:13)
Claim
Abdullah Hashem Aba Al-Sadiq:
"God tested all of the souls before creation, setting a great fire, and the prophets were the first to jump into it"
Analysis & Refutation
Absence of an Authentic Source:
No accepted Quranic verse, nor any authentic (sahih) Hadith, records a grand trial involving souls leaping into fire before worldly existence. Islamic theology does affirm a pre-world covenant (al-Mithaq) mentioned in the Quran, but that covenant involved testimony of God's Lordship rather than a trial by fire.
Context in the Quran:
The Quran (7:172) details how Allah extracted from Adam's descendants their acknowledgment of His Lordship, commonly referred to as the Covenant of Alast. There is no reference to fire or to prophets jumping into it.
Scholarly Position:
Renowned exegetes, like Ibn Kathir and al-Tabari, interpret 7:172 as an allegorical or unseen event by which humanity as a whole bore witness to the oneness of God. They do not mention any fiery test.
Quranic Evidence
وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا
"And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], 'Am I not your Lord?' They said, 'Yes, we have testified.'."
📔 - (Quran 7:172)Hadith Evidence
قال النبي محمد صلى الله عليه وسلم: «كل مولود يولد على الفطرة فأبواه يهودانه أو ينصرانه أو يمجسانه».
"The Prophet Muhammad (peace be upon him) said: 'Every child is born upon the Fitrah (the natural inclination toward Tawhid), but his parents make him a Jew, a Christian, or a Magian.'."
📔 - Sahih al-Bukhari, no. 1358Hence, Abdullah Hashem Aba Al-Sadiq's claim concerning a grand fire trial for souls does not align with authentic Islamic doctrines.
2. Did Adam Commit a Sin? (01:47 - 06:40)
Claim
Abdullah Hashem Aba Al-Sadiq:
"Adam transgressed the covenant with God and was expelled from the Garden of Eden, but he was forgiven because he only harmed himself."
Analysis & Refutation
Nature of Adam's Slip:
Adam (alayhi as-salam) made a mistake by eating from the forbidden tree, influenced by Satan's prompting. However, Islamic theology clarifies that once Adam realized his error, he repented sincerely, and Allah immediately forgave him.
No Lasting Stain of Sin:
Unlike certain Christian interpretations that view Adam's act as "Original Sin," Islam emphasizes both Adam's swift repentance and Allah's boundless mercy.
Quranic Evidence:
"But Satan caused them to slip out of it (Paradise) and removed them from that [condition] in which they had been..." (Quran 2:36)
"Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful." (Quran 2:37)
Also in Quran 20:121-122, Adam is described as seeking forgiveness and being chosen by his Lord thereafter.
Bible Reference:
"You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil..." (Genesis 2:16-17)
While Genesis frames it as a direct disobedience leading to expulsion from Eden, it does not nullify Adam's special status in the Islamic view.
Islamic Scholarly Perspective:
Major exegetes, like Imam Al-Qurtubi, describe Adam's act as a "slip" rather than a willful, rebellious sin. His prophethood remains intact.
Hence, Adam's action was a momentary lapse remedied by genuine repentance, underscoring the mercy of God.
3. Balaam ibn Bawra Losing Prophethood (03:06 - 03:52)
Claim
Abdullah Hashem Aba Al-Sadiq:
"alaam ibn Bawra was a prophet equal to Moses, but he lost his prophethood and went to Hell"
Analysis & Refutation
Derivation from Jewish Sources:
The figure of Balaam (Bilam in some Islamic texts) primarily appears in Jewish tradition. According to Numbers 22-24 in the Torah, Balaam was indeed a diviner who blessed the Israelites instead of cursing them. Later, he allegedly led them to moral corruption.
Islamic Interpretation:
Some Muslim scholars correlate Balaam with the unnamed individual in the Quran (7:175) who "relapsed after receiving knowledge." However, there is no consensus stating he was a prophet on par with Moses (Musa, alayhi as-salam). Rather, he is typically considered a learned man who fell to temptation.
Quranic Evidence:
"And recite to them the story of the one to whom We gave Our signs, but he detached himself from them, so Satan pursued him, and he became of the deviators." (Quran 7:175)
Torah Reference:
"Balaam son of Beor was a diviner... he blessed them but later led them to sin." (Numbers 22-24)
Consensus of Scholars:
Mainstream exegetes (e.g., Ibn Kathir) do not classify Balaam as a prophet, nor equate him with the rank of Moses.
Hence, Abdullah Hashem Aba Al-Sadiq's assertion that Balaam was a prophet on Moses's level misrepresents both traditional Jewish exegesis and Islamic scholarship.
4. Noah’s Mistake (08:44 - 11:49)
Claim
Abdullah Hashem Aba Al-Sadiq:
"Noah (AS) made a mistake when he questioned God about his son’s fate"
Analysis & Refutation
Noah (Nuh, alayhi as-salam) endured great trials calling his people to monotheism for centuries. When the flood came, his son refused to board the Ark.
Concern for His Son:
Out of paternal affection, Noah pleaded for his son's salvation. The Qur'an relays how Allah informed Noah that his son's disbelief excluded him from the promise of safety.
Qur'anic Evidence:
قال [نوح] رب إن ابني من أهلي وإن وعدك الحق... - قال [الله] يا نوح إنه ليس من أهلك إنه عمل غير صالح...
"[Noah] said, 'My Lord, indeed my son is of my family; and indeed, Your promise is true...' - [Allah] said, 'O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous...'."
📔 - (Qur'an 11:45-46)Noah's Immediate Submission:
Noah apologized and reaffirmed his obedience:
قال [نوح] رب إني أعوذ بك من أن أسألك ما ليس لي به علم...
"[Noah] said, 'My Lord, I seek refuge in You from asking that of which I have no knowledge...'."
📔 - (Qur'an 11:47)Bible Reference:
"By faith Noah... became heir of the righteousness that is in keeping with faith.."
📔 - (Hebrews 11:7)Noah’s questioning was an emotional response, not a doctrinal error. He complied fully once Allah clarified the reality.
Additional Points for Clarification
- Prophets' Human Dimension: In Islam, prophets are humans who may exhibit natural emotions - like fear, concern, or sadness. These do not negate their reliability as divine messengers.
- Role of Repentance: Whenever a prophet commits a slip (zalla), immediate repentance is both accepted and recorded in the Quran to teach humanity humility, not to denigrate the prophet's mission.
- Contrast with the Biblical Narrative: In the Bible, certain prophets are depicted with greater detail, occasionally describing morally questionable behavior. Islam either reinterprets or omits such narratives, preserving the honor and integrity of prophetic individuals.
Conclusion
Abdullah Hashem Aba Al-Sadiq's arguments heavily rely on misinterpretations or extraneous sources that do not align with established Islamic narratives. By examining the Quran, authentic Hadith, and parallel passages in the Torah and Bible, it is evident that the Islamic portrayal of prophets upholds their trustworthiness and inherent infallibility in conveying divine guidance. While prophets may display human frailty or momentary lapses, they do not commit sins that invalidate their status as chosen messengers.
Key Takeaway: Understanding the difference between minor human errors (or emotional expressions) and major, willful disobedience clarifies why the Quranic and Prophetic traditions maintain the sanctity and reliability of all prophets. Consequently, none of the examples cited by Abdullah Hashem Aba Al-Sadiq undermine prophetic authority or their role as sources of guidance.