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The scope of the Prophet’s infallibility The question of the scope of the Prophet Muhammad’s infallibility (‘ismah) is a subject of debate among Islamic scholars. A dominant view within Shia theology upholds the Prophet’s absolute and comprehensive infallibility. In contrast, some reformist thinkers and many Sunni scholars posit a more limited scope, arguing that divine protection from error applies specifically to the reception and conveyance of revelation (waḥy), not necessarily extending to the Prophet’s personal judgments, daily conduct, or the implementation of religion in societal matters. Proponents of this limited view often cite specific Qur’anic verses—frequently termed the "verses of reproach"—which appear to criticize the Prophet’s actions, suggesting he was capable of making mistakes. This article examines that claim through evidence derived from the Qur’an itself and authentic narrations, ultimately affirming the doctrine of the Prophet’s absolute infallibility as a cornerstone of a coherent Islamic theology. The Claim for Limited Infallibility The argument for a restricted understanding of infallibility centers on a literal reading of certain Qur’anic verses. Key examples include: Surah al-Tawbah (9:43)[1]: "May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]?" This is interpreted as a divine reproach for the Prophet allowing hypocrites to excuse themselves from battle. Surah al-Taḥrim (66:1)[2]: "O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you?" This is seen as a correction of a personal prohibition the Prophet placed upon himself. Surah al-Anfāl (8:67)[3]: "It is not for a prophet to have captives [of war] until he has thoroughly subdued the land." This verse is understood as a criticism of the decision to take ransomable captives after the Battle of Badr. At a superficial level, the language of these verses seems to indicate prophetic error. However, this interpretation fails to withstand scrutiny when placed within the broader doctrinal framework established by the Qur’an and explained through authoritative exegesis. Qur’anic Evidence for Absolute Infallibility The Qur’an establishes foundational principles that logically necessitate the Prophet’s infallibility in all aspects of his prophetic mission. First, Surah al-Najm (53:2-4)[4] declares: "Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed." These verses articulate a universal principle: the Prophet’s speech is entirely guided by divine revelation. The generality of the term "speak" (yanṭiq)[5] encompasses all his utterances, whether directly related to the conveyance of scripture or to worldly affairs. If his words are divinely protected from personal whim, the potential for error in his judgments is fundamentally negated. Furthermore, the reliability of Islamic law depends on the integrity of the Prophet’s Sunnah—his sayings, actions, and tacit approvals—as a primary source of guidance alongside the Qur’an. If his personal conduct and decisions were fallible, the entire edifice of Islamic jurisprudence, which relies on his exemplary model, would be undermined. Perhaps the most compelling evidence is found in Surah al-Aḥzāb (33:21)[6]: "Indeed, in the Messenger of Allah you have an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often." The Qur’an explicitly presents the Prophet as the perfect, comprehensive exemplar (uswah ḥasanah) for all believers in spiritual, moral, and practical matters. A role model whose infallibility is limited only to the moment of revelation could not serve as a "perfect example" for the totality of human life. His excellence as a guide is contingent upon his actions and decisions being a flawless reflection of divine will. Reconciling the "Verses of Reproach" If the Prophet is absolutely infallible, how does one explain the verses that appear to reprimand him? The answer lies in understanding a profound rhetorical device used in the Quran that is clarified by the narrations from the Prophet’s Household (Ahl al-Bayt). According to an authentic (Sahih) narration[7], Imam ʿAlī al-Riḍā (peace be upon him) explained that such verses are instances of the literary figure "Iyyaaka a‘nee, wasma‘ee yā jārah"[8] ("I address you, but I intend another"). The Prophet is the apparent addressee, but the true audience is the community, whose education and guidance are the verse’s ultimate objective. This explanation provides coherent context for the cited verses: Surah al-Tawbah 9:43[9]: The Prophet’s act of granting permission stemmed from his divinely praised attributes of clemency and leniency (cf. Qur’an 3:159; 9:61). The apparent "reproach" was, in reality, a severe condemnation directed at the hypocrites who dishonestly sought excuses, using the Prophet’s mercy as the vehicle for delivering this lesson. Surah al-Taḥrim 66:1[10]: The Prophet’s act of prohibiting something lawful for himself was a personal choice within permissible bounds. The true blame was aimed at those who caused him discomfort, leading him to take such an oath. Surah al-Anfāl 8:67[11]: The decision regarding the captives of Badr was made after consultation, with the majority of companions insisting on taking ransom despite the Prophet’s own negative view of doing so in that strategic context. The reproach, therefore, was ultimately addressed to those who advocated for that choice, not to the Prophet himself. Conclusion The Qur’an and authentic narrations provide decisive evidence for the absolute infallibility of the Prophet Muhammad. Verses such as those in Surah al-Najm and Surah al-Aḥzāb establish the principle that his speech and conduct are divinely guided and constitute a perfect model. The "verses of reproach," when interpreted through authoritative exegesis, are revealed not as records of error but as sophisticated teaching tools from God, using the Prophet as the medium to instruct the community. The doctrine of absolute infallibility is thus not merely a theological assertion but a logical necessity for a prophet entrusted with delivering God’s final message and establishing the enduring example for all of humanity. To compromise this principle is to risk destabilizing the very foundations of Islamic belief and practice. [1] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [2] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [3] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ [4] مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوٰىۚ * وَمَا يَنْطِقُ عَنِ الْهَوٰى * اِنْ هُوَ اِلَّا وَحْيٌ يُّوْحٰىۙ [5] "ینطق" [6] لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا [7] Uyoon Akhbar al-Rida, volume 1, page 215 [8] "إیّاک أعني وإسمعي يا جارة" [9] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [10] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [11] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ