Appearance
Infallibility of Prophets
The concept of ʿiṣmah—divine protection or sinlessness—is foundational to the prophetic mission, ensuring the purity and reliability of divine guidance. In Tafsīr al-Mīzān, ʿAllāmah Ṭabāṭabāʾī explains that ʿiṣmah is a unique faculty granted by God that shields prophets from all forms of sin, error, and deviation. This protection encompasses their reception of revelation, its communication to humanity, and their personal conduct, enabling them to serve as infallible emissaries of divine will. Without such divine safeguarding, the purpose of prophethood—to guide humanity—would be compromised, as trust in their words and actions would become questionable.
The term ʿiṣmah, meaning “protection,” refers to a deep spiritual faculty rooted in the prophets’ very being. It operates in three key areas: protection from error in receiving divine revelation, protection from error in delivering that revelation, and protection from committing sins. This divine protection is not coercive; rather, it aligns the prophet’s will so perfectly with divine guidance that sin becomes inconceivable for them. Prophets possess free will, like other human beings, but their inner awareness of God and their proximity to Him are so profound that the inclination toward sin or error does not arise. In essence, sin for them would be akin to knowingly harming oneself, an impossibility for beings of such spiritual clarity and perfection.
The Qur’an offers clear evidence of this protection, affirming the reliability of prophetic guidance. Verses such as “So God sent the prophets, as bearers of good tidings and as warners, and He sent down with them the Book with the truth, so that it might judge between the people” () demonstrate the divine purpose behind their mission. For God’s message to be delivered accurately, prophets must be free from errors or distortions in receiving or conveying revelation. This is further emphasized in: “The Knower of the Unseen; so He does not reveal His secrets to any except to him whom He chooses for an apostle; for surely He makes a guard to march before him and after him, so that He may know that they have indeed delivered the messages of their Lord” (). Here, divine protection ensures that revelation reaches prophets untainted and is delivered to humanity exactly as God intended, free from interference or corruption.
The rational basis for prophetic infallibility is also addressed. ʿAllāmah explains that a prophet must serve as a trustworthy representative of divine law. If a prophet were to sin while commanding others to avoid sin, it would create a contradiction that undermines the credibility of their message. Such a scenario would not only cast doubt on the prophet’s sincerity but also diminish the moral authority of divine law itself. For this reason, infallibility in personal conduct is a logical necessity. Prophets embody the principles they preach, and their exemplary lives provide a practical model for their followers to emulate. Their actions, words, and decisions are aligned with God’s will, ensuring that there is no conflict between their behavior and their message.
The Qur’an further highlights the prophets’ absolute guidance and protection from misguidance. It states: “These are they whom God has guided; therefore, follow their guidance” (). Those guided by God cannot go astray, as confirmed in: “Whomsoever God lets go astray, there is no guide for him; and whom God guides, there is none that can lead him astray” (). Misguidance in this context is synonymous with sin and error, meaning that divine guidance inherently protects prophets from deviation. Since prophets are chosen by God and granted His guidance, they remain perpetually free from error.
ʿAllāmah further argues that miracles serve as proof of a prophet’s truthfulness, establishing their divine mission. If a prophet were capable of error or sin, their actions could cast doubt on the validity of the miracles they perform, undermining the trust placed in them as God’s messengers. Miracles, therefore, necessitate the sinlessness of prophets, as they validate their role as the conduits of divine law.
The Qur’an also commands absolute and unconditional obedience to prophets: “And We did not send any messenger but that he should be obeyed by God’s permission” (). If prophets were capable of sin, this command would lead to a paradox, as obedience to a sinful act would conflict with God’s commands to avoid wrongdoing. Therefore, the requirement of absolute obedience presupposes the prophets’ freedom from sin and error. Their words and actions align with divine will, leaving no room for conflict or contradiction.
Infallibility, however, does not negate the prophets’ humanity. Prophets experience emotions, needs, and challenges like other human beings, but they are safeguarded from any spiritual or moral lapses. Their ʿiṣmah stems from a profound awareness of God’s majesty and their role as His emissaries. For them, sin would not only be disobedience but a betrayal of the divine trust they have been granted. Their intimate relationship with God creates an aversion to sin so strong that it becomes inconceivable. This intrinsic spiritual quality ensures that every action they take aligns with divine wisdom.
The Qur’an describes prophets as the recipients of divine favor: “And whoever obeys God and the Messenger, these are with those upon whom God has bestowed the favors of the prophets and the truthful…” (). These individuals, favored by God, are free from error and misguidance, distinguishing them from those led astray. Their lofty status necessitates a higher standard of righteousness and purity, reflecting their role as guides for humanity.
ʿAllāmah also addresses common objections to the concept of infallibility. For instance, some argue that prophets, being human, could naturally err or sin. However, he responds by emphasizing that prophets are human in their physical nature but spiritually elevated by divine will. Just as certain individuals possess innate qualities like bravery or intelligence, prophets are divinely endowed with ʿiṣmah, which becomes an intrinsic part of their character. Others suggest that scholars and leaders can deliver God’s message without being sinless, but ʿAllāmah counters that prophets are not mere scholars; they are divinely appointed representatives whose authority stems directly from God. Their infallibility ensures that their guidance remains flawless, serving as a reliable source of truth for all humanity.
In conclusion, the concept of prophetic ʿiṣmah as explained in Tafsīr al-Mīzān emphasizes the necessity of divine protection for the fulfillment of prophethood. Prophets are safeguarded from sin and error through a God-given faculty that aligns their will perfectly with divine guidance. This infallibility is essential for preserving the trustworthiness of revelation and the moral authority of divine law. By embodying the message they convey, prophets serve as living examples of faith, righteousness, and devotion. Their ʿiṣmah ensures that they fulfill their role as God’s emissaries with unwavering fidelity, providing humanity with a clear and flawless path to divine guidance.
Some exegetes differentiate between the infallibility of the prophets in delivering divine revelation and their personal conduct. They argue that while prophets are protected from error in conveying God’s message, they may not be entirely sinless in their private lives. When interpreting “Certainly, you have in the Messenger of God an excellent exemplar for him who hopes in God and the Last Day…” (), they contend that the verse proves only the Prophet’s reliability in delivering the message, not his infallibility in personal conduct. ʿAllāmah Ṭabāṭabāʾī, however, refutes this claim, asserting that the verse is absolute in its scope. He explains that the Prophet’s role as a uswah ḥasanah (excellent exemplar) encompasses both his personal and public conduct. Limiting the verse to the Prophet’s role in delivering revelation would undermine his purpose as a guide for humanity, as trust in his personal behavior is integral to his credibility as God’s emissary. In his view, ʿiṣmah in all aspects of the Prophet’s life ensures that his example remains a complete and flawless model for humanity. (Tafsīr al-Mīzān, exegesis of verse ). ↩︎
Al-ʿAllāmah al-Ḥillī in al-Bāb al-Ḥādī ʿAshar affirms that prophetic infallibility guarantees the credibility of miracles as divine acts. ↩︎
The verse “Say, ‘I am only a human being like you; it is revealed to me that your God is one God’” () acknowledges their humanity while affirming their divine connection. ʿAllāmah highlights that prophets’ human experiences, coupled with their infallibility, make them relatable models for guidance. ↩︎
In discussing the concept of ʿiṣmah, the pertinent question is not whether prophets possess the capacity to sin—as they, like all humans, have free will—but whether they actually committed sin. The argument is that the Qur’anic evidence and rational necessity for their infallibility confirm that they did not sin, as doing so would undermine their divine mission and the trust placed in them by God and humanity. ↩︎