Anwar:How is it an eternal miracle?
Hasan:The Almighty Allah, in the Noble Quran, challenges all mankind and over all times to come with such a miracle as His Holy Book, Quran:
(And if ye are in doubt concerning that which We reveal unto Our slave, then produce a Sura or the like thereof, and call your witnesses beside Allah if ye are truthful.)2;23.
(Say: Verily, though mankind and the Jinn should assemble to produce the like of this Quran, they could not produce the like thereof though they were helpers one of another.)17;88.
These two Verses are clear cut evidence to this Divine challenge that no man or Jinn can ever make anything like the Noble Quran or any part of it.
Anwar:This is an excellent approach to proving a claim for prophethood. But, there are two more approaches to tackle.
Hasan:We will go through these approaches after a short break.
Symposium 32
Approaches to Proving Prophecy
Anwar:We are back again to continue our fruitful talk on approaches to proving claims for prophethood.
Hasan:We have already discussed the first approach to verifying that a claimer for prophethood is truthful, namely miracles. The second way or approach is attestation of a preceding prophet for the following prophet. Now that a person is proved to be truthful in regard to his prophecy, we know that he is infallible and impeccable, i.e. he does not commit sin, he does not lie, he does not forget, etc. As a result, when this prophet tells us about a prophet that is going to succeed him or come after him, we must take his words for granted.
Anwar:I got it.
Hasan:The third approach, as we know, is the evidence and proofs to the status of the claimer, his disciples and his ideology. Through these proofs, we know whether he is honest or dishonest in his claims. They are as the following:
· Disposition of the claimer: he has to be distinguished by high status, noble manners and free from any form of flaw or defect on the inside as well as outside.
· Content of the claim: the purpose or the content of his prophecy has to be corresponding to that of Divine acquaintances.
· Readiness to sacrifice himself and the people he loves for the sake of proving his prophecy.
· Tools of claim or prophethood: the means and tools used in spreading the instructions of the prophecy must be in agreement with human nature and righteousness.
· His believers: having believers specifically from people knowing him closely.
Anwar:It seems there is still so much to say on this third approach.
Hasan:but, this is sufficient on this regard.
Anwar:So, shall we move to the second issue on general prophecy.
Hasan:Do you mean attributions of prophets?
Anwar:Yes.
Hasan:All right. But, do you still have questions?
Anwar:No, I am looking forwards to talk about our next issue.
Hasan:Inshallah.
Symposium 33
Attributes of Prophets
Including Infallibility (‘Isma)
Anwar:Salam ‘Alaykom!
Hasan:‘Alaykom As-Salam Wa Rahmatollah Wa Barakatoh!
Anwar:You promised to tell me about attributes of prophets.
Hasan:Yes did. With prophethood comes a responsibility; it is the responsibility of leading human community through guiding mankind to perfection and happiness in both this life and next life. Accordingly, the person who undertakes this role has to be having
certain privileges, qualifications and attributes that distinguishes him from other people.
Anwar:No doubt in that; it is actually self-evident.
Hasan:The spiritual attributes and moral qualities that a prophet is characterized by are as the following:
· Infallibility: it is the power that prevents a person from making mistakes and committing sins.
· Honesty and integrity attract people to the prophet and his message.
· The prophet must be better and having more knowledge than anyone else so they follow him and no other way round.
· Having unique capability in leadership, management and decision making.
In other words, he needs to be characterized with internal and external perfection.
Anwar:Would you explain each one of these characteristics in brief?
Hasan:Yes, Sure. Let’s begin with infallibility.
Beside what we have just said in this regard, theologians define infallibility as a form of grace that the Gracious Allah bestows upon a person in a sense that he neither refrains from obedience nor commits sins although he is capable to do so.
There are also three levels to infallibility:
· Preserved from committing sins and disobeying Divine commands.
· Preservation in receiving revelations, realizing them and delivering them to people.
· Preservation from making errors when implementing the Shari’a as well as in individual and social affairs.
Anwar:Is it true that there are two types of infallibility?
Hasan:Yes, there is essential infallibility and deeds infallibility.
Anwar:Can you explain them a bit?
Hasan:Of course!
Essential infallibility:is purity from committing sins or making mistakes intentionally and unintentionally. This
type of infallibility is restricted to Prophets and Imams (PBUT).
Deeds infallibility:is purity from committing sins or making mistakes only intentionally. Every person is capable of achieving this type of infallibility through self-restraint and righteousness. Abi-l-fazl Al-Abbas and his sister Zainab, Fatima Al-Ma’souma, Ali Al-Akbar and others (PBUT) are crystal clear examples for people who could attain deeds infallibility.
Anwar:Will you explain the process through which one attains infallibility?
Hasan:Briefly, infallibility is a high form of piety that one can obtain via absolute awareness about the consequences of committing sins and their ugliness as well as pure love for the Creator and worshipping Him. This is how one can turn away from committing sins or making mistakes.
Anwar:This was very brief, yet very beautiful and useful. However, could you please present us with evidence to the necessity of infallibility?
Hasan:As you know, proofs to infallibility are either