An Insight Into Prophecy: Infallibility Essay

Plato once remarked that a community could uprise its ideal leader and choose by handpicking a select a couple of(prenominal) and exposing them to an intricate balance of gymnastics and classical music. Apart from the emasculating effect of much(prenominal)(prenominal) a course of feation, it no doubt f solelys short of the vaticinatoric paradigm. illusionists are an important vehicle by which Allah (swt) guides mankind their task is to canalise Gods go out and provide an example worthy of emulation. Yet, in order to be emulated they must themselves be of an impeccable reference. In this plan article, I sh altogether approach the topic of visionaryhood from the gateway of infallibility and attempt to assess, through a discussion of the purpose of prophethood, why infallibility is required.In order for the discussion of infallibility to be a fruitful genius, it would seem most appropriate to begin by shedding light upon the institution of prophethood. The religions of t he world strike venerated those that they consider to be prophets. These charismatic checks have led communities and shaped subsequent history. Such ferment and prestige appears to derive from their common cl target that they are predictly inspired. Their prevalent appeal thus stems form the fact that they represent one of the many other(prenominal) ways by which God manifests His immanence that God is closer to us than our jugular veins.1Yet, beyond this link with the divine, religions have differed, in some respects, regarding prophethood. Prophets, as characterised by Judaism, the first of the three Abrahamic faiths, were lot who felt very deeply. They were devastated by the suffering of those that were oppressed. Having great resonance with the life of our final messenger, Muhammad (s.a.w), the Jewish prophets tended to have three main phases to their lives contemplative seclusion, scathing criticism of the status quo and in the long run the provision of a means to salv ation. And yet, when reading the Old Testament, it becomes very more than apparent that the prophets were not of an impeccable character they appear fallible and at times guilty of serious sin. The propagation account of Jacob tricking his father Isaac is a particular case to note.2Another conspicuous difference is that of ethnicity. Israel was Yahwehs elect nation, and as such, prophets, divine favours, were sent to guide them. In note, the Islamic prophetology is a universal one it recognises some(prenominal) that to every nation is a guide3 and that Muhammad (s.a.w), the seal of prophethood, was sent as a mercy to all the world.4In Christianity can be seen an even greater release from Islams prophetology. Here, prophetology becomes theology in the act of deifying Christ. As a footing, aiding our accord of the alternate prophetologies of these two faiths, we may compare what have been hold backn to be the respective symbols of Christianity and Islam the cross and the cresc ent. Placing aside the inherent defects of redemption, original sin and the act of deifying Christ, it would seem that the cross, in Christianity, represents the one, single and unique redemptive transection between the intuitive and immanent God the Fathers horizontal loftiness is brought to background by deliverer vertical sacrifice. On the other hand, the crescent, suggestive of cyclicity and renewal, is an apt symbol of Islams prophetology seeing successive prophets as one of a chain of 124,000 guides sent by the Almighty. As one is extinguished, another(prenominal) is born.The Islamic prophetology is conceptually simple. Islam views all prophets as having a common aim preaching the message of monotheism. In the Quran, great stress is laid upon the figure of Abraham (a.s.) He is given due respect as the great paterfamilias father to the line of Isaac (a.s) and Ishmael (a.s), and as such represents an ideal, that of Islam, from which Rabbinical Judaism and Pauline Christianity departedAbraham was not a Jew nor a Christian but he was an upright man (hanif), a Muslim, and not one of the polytheists5Along the lay set by Abraham, famously known to be the slayer of idols, a line of great prophets descended. The story of Yusuf (a.s), Abrahams great-grandson, referred to in the Quran as the surmount of narratives,6 provides us with a glowing example of how tawhid manifests itself in a worshipper Yusuf (a.s), even in times of great tribulation had firm tawakkul, unquestioning trust in Allah. Even in jail he did not lose sight of his accusation. Indeed, when asked by his two jail-mates to interpret their dreams, he ceases the prospect to begin preaching to them, in wonderfully eloquent prose, of Gods oneness, and their ultimate accountability before Him.7In spite of such archetypes, the children of Israel on many occasion defied their prophets. The Quran gives many an example of such defiance and the resulting divine retribution. The end product was that Ra bbinical Judaism became fraught with legalism, and the spirit of faith began to fade. This was to contrast with the esoteric teachings of Moses (a.s), to whom the burning bush spake.8 The Quran also presents Jesus (a.s) as a worthy apostle who vehemently denies claims that he is God. The very first words of the Quranic Jesus (a.s), uttered in the cradle to defend his mother from charges of unchastity, form both a rebuttal to Pauline Christianity and concisely capture the Islamic prophetologycertainly I am a servant of Allah He has given me the prevail and made me a prophet.9Hence, in Islam, a prophet is simply a messenger of God sent to guide his people to the right path. The hardheaded side of prophecy is that of responsibility a responsibility by the people to follow the prophet. Regarding the final and most honoured of the prophets, Muhammad (s.a.w) the Quran saysTake what the Messenger gives to you, and refrain from what he prohibits you.10It is from this platform that we may make the relatively straightforward leap to infallibility. galore(postnominal) considerations, both rational and scriptural, abound regarding the infallibility of the prophets. One of the most convincing is the melodic phrase that builds upon our responsibility towards prophets, as noted, and the subsequent paradox of following an errant prophet. M.R Muzaffar elaborates upon this argumentThe reason for the infallibility of a prophet is that if he commits a sin or mistake, or is forgetful or something similar, we have to chose between two alternatives all we obey his sins and mistakes, in which case, in the view of Islam, we do wrong, or we must not obey the his sins and mistakes, which too is wrong, because this is contrary to the idea of prophethood where obedience is prerequisite besides, if everything he says or does has the possibility of being either right or wrong, then it is impossible for us to follow him. The result is that the benefit of his mission is lost it becomes unnecessary, and the prophet becomes like ordinary people whose acts and speech do not have the excellent worth that we seek, with the result that there will be no obedience and his actions will be unreliable.11Allamah Hilli (d.1325), the twelver Shiite theologian of the Il-Khanid period, cites another key rational, aqli, proof for infallibility. He points to the argument ad infinitum if the guardian is not inerrant, then we are left with the indefinite question of who guards the guardian?12Having provided but a taster to the arguments in favour of infallibility, one necessarily clarify what exactly we take it to mean. Muslim theologians have united doctrinally in favour of prophetic infallibility, and yet differences are noticeable in both its extend and its duration. Fakhr al-Din al-Razi (d.1209), a Shafii jurist and theologian of the alterari School, claims that infallibility occurs only in the domains of belief, transmission of the divine message and religious judgement. Thi s however, appears to seriously limit the extent of authority accorded to the prophet, who is the example par excellence in all domains. Though al-Razi claims that the Sunni Asharites had agreed upon this, it appears that al-Baqillani (d10.13), another Asharite theologian, believed that the needful may commit unintentional errors in the transmission of the message to mankind. The flaws of such a view are clear.Allama Hilli, whose views remain those of Jewish-Orthodox twelver Shiism to this day, provides a watertight definition of isma, infallibility. He begins by explaining that infallibility does not itself negate the prophets ability to commit sin13 avoiding sin is an bustling choice. This is in contrast to the determininstic understanding prevalent amongst the Asharites. Further, he stipulates that the infallible must neither commit grave or minor sins, in any domain, either before or after his mission commences.14 He reasons that a person who becomes inerrant upon being made a prophet will not have acquired the necessary respect from his people. Only a person that has been of exemplary character throughout his life can take on such a great responsibility as that of prophethood.In sum, one may say, rather schematically, that prophetic infallibility is denied within the confines of Judaism, increase to that of a deity in Christianity, and defined downwards by orthodox Sunnism. And yet, upon reflection, it would appear that prophecy is a great burden. Indeed, the Quranic revelation is described as a heavy word15 that is sent down upon the Prophet Muhammad (s.a.w). It is only with impeccable character, fortitude and resilience that the prophets were able to welcome such a burden, and live up to the responsibility of guiding mankind. Such character can only be adequately captured in an understanding of infallibility that does not seek to atomise, either temporally or spatially, the lives of the prophets inerrancy most truly encompasses all domains and peri ods of the life of a prophet.1 beatified Quran 5016.2 Genesis 25-28. The Genesis account speaks of Jacob having an elder brother by the name of Esau. Isaac had intend to bless his elder son before he died, but Jacob, support by his mother Rebekah sought to trick Isaac into giving Esaus birthright to Jacob.3 Holy Quran 137.4 Holy Quran 21107.5 Holy Quran 367.6 Holy Quran 123.7 Holy Quran 1236-42.8 Holy Quran 209-14.9 Holy Quran 203310 Holy Quran 597.11 Shomali, S.A. Shii Islam, ICAS (2002) (unpublished manuscript), p67.12 Allamah Hilli, al-Bab al-Hadi Ashr, commentary by Miqdad ibn Abd Allah al-Siyuri, Mashad (1989), p41.13 Tusi, Nasir al Din, Kashf al Murad fi Sharh Tajrid al-Itiqad, commentary by Allamah Hilli, Beirut (1990), pp.341-342.14 Op.cit. Al-Hilli, p124.15 Holy Quran 735