Do they need forgiveness?
a Muslim that all God's prophets, including Mohammed, were without sin, (perfect), never
requiring forgiveness. Is this a view held officially by Islam as a whole?
Praise be to Allaah.
We thank you for sending this question in an effort to find the right
answer instead of merely accepting what you have heard from someone who claims to be a
Muslim.
“The ummah (Muslim nation) is agreed that the Messengers are
infallible in carrying out their mission – they do not forget anything that Allaah
has revealed to them except with regard to matters that have been abrogated. They are also
infallible in conveying the Message – they do not conceal anything that Allaah has
revealed to them, for that would be a betrayal and it is impossible to imagine that they
could do such a thing. Allaah says (interpretation of the meaning): ‘O Messenger!
Proclaim (the Message) which has been sent down to you from your Lord. And if you do not
,then you have not conveyed His Message…’ [al-Maa’idah 5:67]. If
anything is concealed or changed, then the punishment of Allaah will befall the one who is
guilty of doing these things, as Allaah says (interpretation of the meaning): ‘And
if he [Muhammad
(peace and blessings of Allaah be upon him)] had forged a false
saying concerning Us [Allaah], We surely would have seized him by his right hand (or with
power and might), and then certainly should have cut off his life artery (aorta).’
[al-Haqqah 69:44-46]. One aspect of infallibility is that they (the Prophets) do not
forget anything of that which Allaah has revealed to them, and thus no part of the
revelation is lost.”
[Al-rusul wa’l-risaalaat (The Messengers and their missions),
‘Omar al-Ashqar, p. 97]
‘Omar al-Ashqar also said (op. cit., p.102): “The
Prophets and Messengers may also strive to find the right judgement in the situations with
which they are faced, and they judge according to what they themselves see and hear –
they do not have knowledge of the Unseen. They may make an incorrect judgement, as
happened to the Prophet of Allaah Dawood (David), who failed to do so, and Allaah helped
his son Sulaymaan (Solomon) to come up with the right answer in that particular case. Abu
Hurayrah (may Allaah be pleased with him) reported that he heard the Prophet
(peace
and blessings of Allaah be upon him) say: ‘There were two women, each of whom had a
son. A wolf came and carried off the son of one of them, who said to the other, “The
wolf has taken your son.” The other said, “No, he took your son.” They came
to Dawood to ask him to judge between them, and he ruled in favour of the older woman.
Then they went to Sulaymaan the son of Dawood and told him what had happened. He said,
“Bring a knife and divide the child between them.” The younger woman said,
“Do not do that, may Allaah have mercy on you! He is her son.” So Sulaymaan
ruled in favour of the younger woman.’ (Reported by al-Bukhaari).
“The Prophet
(peace and blessings of Allaah be upon him)
explained this story: Umm Salamah, the wife of the Prophet
(peace and blessings of
Allaah be upon him) narrated that he heard a dispute going on at the door of his
apartment, so he went out and told them: ‘I am no more than a human being. Disputing
parties may come to me, and one of you may be more eloquent and persuasive than the other,
so I may think that he is telling the truth and rule in favour of him. Whoever has a
judgement in favour of him to the detriment of a fellow-Muslim’s rights, this is a
piece of the Fire – let him take it or leave it.’”
When it comes to the idea of the Prophets committing major sins (kabaa’ir),
Shaykh al-Islam Ibn Taymiyah said (in al-Fataawaa, 4/319): “…The belief
that the Prophets are free of major sins, but not of minor sins, is the opinion of the
majority of Islamic scholars and of all (Muslim) groups… It is the opinion of most mufassireen
(commentators on the Qur’an), scholars of hadeeth and fuqaha’ (jurists).”
With regard to whether it is possible for the Prophets to commit minor
sins, in Lawaami’ al-Anwaar al-Bahiyyah (2/214), al-Safaareeni quoted from Ibn
Hamdaan who said in Nihaayat al-Mubtadi’een: “They are infallible in
conveying the commands and message of Allaah, but they are not infallible in any other
regard. They may make mistakes, forget things, or commit minor sins – according to
the most well-known opinion (of the scholars) – but they will not be approved for
these mistakes.”
The majority of scholars take the following as evidence to support their
claim that the Prophets are not free from minor sins:
Adam’s sin in eating from the tree from which Allaah had forbidden
him to eat. Allaah says (interpretation of the meaning): “And (remember) when We
said to the angels, ‘Prostrate yourselves to Adam.’ They prostrated (all) except
Iblees (Satan), who refused. Then We said, ‘O Adam! Verily, this is an enemy to you
and to your wife. So let him not get you both out of Paradise, so that you be distressed
in misery. Verily, you have (a promise from Us) that you will never be hungry therein nor
naked. And you (will) suffer not from thirst therein nor from the sun’s heat. Then
Shaytaan whispered to him, saying: ‘O Adam! Shall I lead you to the Tree of Eternity
and to a kingdom that shall never waste away?’ Then they both ate of the tree, and so
their private parts appeared to them, and they began to stick on themselves leaves from
Paradise for their covering. Thus did Adam disobey his Lord, so he went astray.”
[Ta-Ha 20:116-121]
When Nooh prayed for his kaafir son, Allaah rebuked him for doing so,
and taught him that this person was not a member of his family, and that this prayer was
not a righteous deed on his part. So Nooh sought forgiveness from his Lord, repented and
returned to Allaah: “Nooh said: ‘O my Lord! I seek refuge with You from
asking You that of which I have no knowledge. And unless You forgive me and have Mercy on
me, I would indeed be one of the losers.’” [Hood 11:47 – interpretation of
the meaning].
When Dawood realized that he had been too quick to judge, without
listening to what the second disputant had to say, he hastened to repent: “…
and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah)
in repentance.” [Saad 38:24 – interpretation of the meaning].
Everyone, even the Prophets, is in need of the forgiveness of Allaah.
Allaah has blessed His Prophets by forgiving their sins, and He has blessed our Prophet
(peace and blessings of Allaah be upon him) as He said (interpretation of the
meaning): “That Allaah may forgive you your sins of the past and the future, and
complete His favour upon you, and guide you on the Straight Path.” [al-Fath 48:2]
Shaykh al-Islam Ibn Taymiyah said, in al-Fataawaa 10/296,
“Concerning the issue of forgiveness of the Prophets’ sins: Allaah, may He be
exalted, does not speak of any Prophet in the Qur’aan, except He also mentions
repentance and seeking forgiveness. For example, Adam and his wife said: ‘Our
Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy,
we shall certainly be of the losers.” [al-A’raaf 7:23 – interpretation of
the meaning]. Nooh said: “O my Lord! I seek refuge with You from asking You
that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would
indeed be one of the losers.’” [Hood 11:47 – interpretation of the
meaning]. Ibraaheem said: “Our Lord! Forgive me and my parents, and (all) the
Believers on the Day when the reckoning will be established.” [Ibraaheem 14:41 –
interpretation of the meaning] and “… You are our wali (Protector), so
forgive us and have Mercy on us, for You are the Best of those who forgive. And ordain for
us good in this world, and in the Hereafter. Certainly we have turned unto You…”
[al-A’raaf 7:155-156 – interpretation of the meaning]. Moosa said: ‘…You
are our wali (Protector), so forgive us and have Mercy on us, for You are the Best of
those who forgive.’ [al-A’raaf 7:155 – interpretation of the meaning].
Then he [Ibn Taymiyah, may Allaah have mercy on him] gave further examples, but what we
have mentioned here is sufficient. And Allaah knows best.
Following note from Learning Quran online Blog
Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79). One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.
End of the note by holy Quran reciter
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