The Seal of the Prophets and his message

Friday, November 28, 2014
The character and personality of the Prophets were so well-known and so brilliant to their contemporaries that such an idiotic accusation on the part of their enemies would have caused people to reject their other accusations as well and thus nullified all their long-standing efforts. If the Prophets had been sullied by even as much as a single sin, this would have been used as an effective weapon to destroy their social standing and prestige. It is obvious that point out weaknesses in the past lives of the Prophets and recalling their previous errors and sins would have been a most effective weapon for destroying the repute of the Prophets and shaking people’s trust and belief in them. This in itself constitutes vital and eloquent proof that they had already acquired a certain sanctity which characterized both their way of viewing things and their actions.

In the story of Moses we read that Pharaoh, the oppressive tyrant immediately reminded Moses of his past when he was confronted by him. He addressed him critically as follows: “Are you not that child whom we reared and whom spent years of his life in our presence? Did you not kill a man and did you not deny our Divinity?’ Moses answered: ‘I did indeed commit that act, but not intentionally. I was acting only with the intent of saving one who had been wronged, and the result was an accidental killing. The I fled because of my fear of you until God taught me knowledge and wisdom and made me one of the Prophets.’ “(26:18-21). Let us recall that the environment in which the Prophets were raised was encircled by all kinds of darkness and corruption. It was not an environment in which purity, innocence and piety might flourish or the inner nature of the human being, with its predisposition to the truth might be nurtured. Such an unfavorable environment ought surely to have caused the Prophets also to become polluted by conforming to the social conditions that surrounded them.

However, we see that true awareness, virtue and honor came into being in precisely the most corrupt of environments, shinning like so many jewels over the heads of human beings. This in itself is clear testimony to the different dimensions and aspects of the personality of the Prophets, the nature of their inerrancy and their complete moral immunity. It can also be clearly deduced from the Quran that attaining the lofty station of prophethood (as well as that of imamate) is possible only through being free of all contamination by sin and spiritual evil. When Abraham addresses the Divine Presence with the petition that He appoint his descendants as leaders and guides, God responds by making the avoidance of oppression an explicit condition of prophethood: “My covenant and the station of prophethood are given only to those who have not committed any oppression (whether toward themselves or others).” (2:123) “He knows the unseen dimensions of this world, whereas none knows His world of the unseen except those He has chosen from among the Prophets, to protect whom He sends angels from in front and behind. Thus He may know that the Messengers have fully conveyed the messages of their Creator to mankind. “(72:26-28). So from the point of view of the Quran, which describes the Prophets by the use of various attributes, it is an essential condition of prophethood that the Prophet possess inerrancy and never have been polluted by any act of oppression, for this counts as an encroachment on God’s sanctity. God does not permit the reins of guidance for humanity to fall into the incompetent hands of one whose heart is blackened by sin and whose hands are stained by cruelty and oppression. The question of the apparent attribution of sins to the Prophets by the Quran can be understood when we examine the type of sins at issue, for there are differences of degree among sins. Veritable and absolute sin lies in rebelling against the commandments of God; the commission of this sin brings punishment and retribution, and God’s Messengers are absolutely protected against it.

Another kind of sin is relative; if a human being commits a sin of this category, Divine Law does not provide for punishment or retribution. However, acts of this type would detract from the loftiness of the Prophets and would be totally irreconcilable with their vision and moral refinement. In social and religious matters, the expectations that are had of different personages are not uniform. The level of expectations depends on the capacities of individuals, together with the position they hold, the knowledge they have, and other matters. If an illiterate person delivers an eloquent and powerful speech, it will be a matter for congratulation, even though the content of the speech, deriving from the thoughts of an undeveloped mind, may be insignificant. But if a serious scholar, whose words ought to create a storm and to leave an impress on the mind, delivers the same kind of speech, it will be regarded as deficient and open to objection.

Let us now draw an apology with the sublime and majestic personalities of the Prophets. They have vast resources of knowledge and faith, as well as direct access to reality and the richest and most abundant source of awareness and knowledge. Considering this, if for an instant they are neglectful of God something which would not earn a reproach for others-it will count as a manifest error on their part. The brilliant visage of their prophethood will be clouded and sin will be ascribed to them, for that instant of neglect was not compatible with their lofty personality. In addition, the position of prophethood and the guidance of mankind is of such crucial importance that if the Prophet commits any error, the honor of the community he leads will also be affected; society will also carry the stain of his shame.


Here the following question arises. If inerrancy is a gift from God, resulting in the protection of the Prophets when faced with abomination and sin, their abstention from sin cannot be conscious and deliberate, nor be regarded as a proof of their superior status or a source of pride for them. For their mental constitution is such that God has guaranteed them immunity from sin. This objection would be justified if inerrancy were the result of pre-determination, with the commission of any kind of sin being impossible for the Prophets, and the Prophets being compelled to obey God’s Commands and acquire virtues and purity of soul. But this is not the case; the inerrancy under discussion is founded on perfect faith and awareness. It demonstrates itself clearly in action, and in no way negates free will and choice.

All the deeds of the leaders of religion, like those of other human beings, arise from free will and consciousness. Why should it be necessary for an external coercive force to push them in the direction of inerrancy? Will any difficulty remain if their vision of the world is seen to play this role? With their profound vision, the Prophets perceive the majesty and splendor of the Supreme and Absolute Power, manifest across the limitless plain of existence, at so sublime a level that their heart and their mind overflow with the love of God. How could it be believed that such highly conscious and excellent beings should stain their hearts with sin and disobey the commandments of their God and Beloved? Furthermore, they are profoundly aware of the awesome consequences of sin, given which it would be impossible for them even to consider committing sins and evil acts.

To be continued

Author: Alhaji Ousman M Jah