Following my previous article on the infallibility of the holy prophet and his ahl al-bayt (www.nairaland.com/1480939/concept-infallibility-isma),
Some are of the opinion that the Infallibility of the holy prophet is limited to "quranic revelation" and believe that he can err and commit mistake like others outside revelation!

And that there exists many hadiths pointed to his mistakes and errors (sahih bukhari and muslims among others are replete of them).

REFUTATION
How can such a notion be accepted while you still adhere to his (saws) hadith (sayings) and practice (sunnah) at all matters? Is his hadith and sunnah also "revelations from God"?
If yes then how do you confirm which talk or practice of Muhammad (saws) is from God at every given time and which are his free-will?
The fact that Allah has declared: "WHATEVER the prophet order you take it. WHATEVER he forbids you leave it(Qur'an)". Then the argument is closed. Otherwise you are doubting his (saws) authentic sayings and actions.

Any hadith however, and in wherever books they are, reporting "mistakes", "errors", sins" on the personality of Muhammad (saws), we believe such report hadiths were fabricated by the Umayyad's camps to degrade the holy prophet's personalities and to justify their useless lifestyles recorded in history.

Shi'a believe that anytime, anywhere, any place the holy prophet (saws) is being protected from sins, errors and mistakes, by His Lord. Sufi (a part of ahlu sunnah) share the same view.

WHAT ABOUT THE AHL AL-BAYT (HOUSE-HOLD)?

Holy prophet (saws) said:
"I leave behind two weighty things, if you ADHERE to them, you will not go astray; BOOK OF GOD and my AHL AL-BAYT. Both will NEVER part from each other until they meet me at the pool of kawthar (in paradise)" (sahih Muslim, Tirmidhi, etc)

If we believe Qur'an is free from error, why should the holy prophet pair his "ahl al-bayt" with protected, error-free Qur'an had it been the ahl al-bayt are not free from mistakes, errors and sins?

Besides, he (saws) said they will never part each other till Qiyamah. If ahl al-bayt are not free from error, mistake and sin, then "...will never part (stray) from book of God" is of no value.
We (shia) believe they've been protected also by Allah.
Sufi (a part of ahlu sunnah) share the same view.

This points amidst many evidence prove the Isma (infallibility) of the holy prophet and his ahl al-bayt.

Peace be upon the holy Muhammad and his purified ahl al-bayt.

Salam.

MISINTERPRETED VERSES THAT TALKS ABOUT "SINS", "FORGIVENESS"...ON THE PERSON OF MUHAMMAD (saws)

INTRO.
Interpretation of the holy Qur'an is as old as Qur'an itself. The holy prophet started it in his practice (sunnah) and sayings (hadith); however, it was never written down like the Qur'an during his blessed time as muslims were preoccupied with the revelation, written, compilation, recitation and memorization of the Qur'an during the last 23years of the holy prophet (saws)'s life.
Had he instructed the companions to write down interpretations (Tafsir and Tahwil)in light of his saying (hadith), there is no way it will not mix with the holy Qur'an not by the prophet but by the companions apart from the compilations being voluminous.

The holy prophet (saws) however said:

"I left among you two weighty things in which if you adhere, you will never go astray; book of God (Qur'an) and my progeny, ahl al-bayt. My Lord has promised me that both will never separate till they meet me at the pool of kawthar (in paradise)." (Sahih sittah)

We believe the ahl al-bayt have been saddled with the responsibility of interpreting Qur'an that's why holy prophet (saws) further highlighted:

"Ali is with the Qur'an and Qur'an is with Ali. Both will never part..." (Mustadrak ala sahihayn).

"I am the city of knowledge and Ali is the gate to it..." (Sahih Tirmidhi)

Unfortunately today the bulk majority of the muslim has taken the generality of the sahaba (some said only the scholars among them) for this special and delicate task.
This is the reflection of the present day different Tafsir we have for the Qur'an since these sahabas usually have different of opinion. Then the issue of area of specialization of Mufassir (present-day interpreters). Some are skilled with sciences, philosophy, linguistic, hadith, tarikh etc. And in terms of different Aqeedah (belief), we equally tend to have different Tafsir. Following are few different types of Tafsir al-Qur'an:

AHLU SUNNAH
1. Tafsir al-Tabari by Muhammad al-Jarir Tabari: he used sayings of Rasul (hadith), few of sahabas and Tabi'in, linguistic to interpret his Tafsir. Ibn kathir, Suyuti, Baghawi used his work for their own respective Tafsir later on.

SUNNI MU'TAZILAH
2. Tafsir al-Kashaf by Zamakhshari; Excellent for its linguistic work in interpreting Qur'an.

SHI'A
3. Tafsir al-Mizan by Allama Sayid Hussain Tabatabai: He used largely Qur'an to interpret itself with the explanation and interpretations of "ahl al-bayt (a.s); the pair of the Qur'an.

And so many other tafsir of different school of thoughts (Madh'habi).

SOME OF THE MISINTERPRETED AYAH

A. SURAH ABASA
1. "He frowned and turned away
2. Because there came to him the blind man
3. And what would make you know, but that, per chance, he might grow in purity
4. Or become reminded so that the reminder should profit him..."

NOTE:
Many Mufassir don't even spare the person of holy prophet (saws) from rebukarble acts "Frown and turn away (in anger)", they instantly concluded the "frowning and turning away" refer to the prophet; despite earliest surah says: "Had you been mean to them, they would have deserted you". "Indeed you are of (most) exalted character"!

OUR TAFSIR (as explain by Ahl al-bayt)!

The fact is that Qur'an does NOT give any evidence that the person who frowned at the blind was the prophet and does not states who is being addressed.

Allah did not address the prophet (saws) by title (O prophet or O messenger etc) rather there exists switching in the pronoun from "he" in the first two verses to "you" in the later verses of the Surah. Allah did not state: "YOU frowned and turned away". Rather, he stated: "He frowned and turned away" "Because there came to him the blind man" "And what will make you know..."

In Tafsir of sayyid Shubbar it is reported from al-Qummi that:

"The verse was revealed about certain banu
Ummayah's chiefs who were with the holy prophet.
Ibn Umm Makhtoom, the blind man came to the messenger of Allah; the messenger welcome him (replied his greetings) and introduced him to these Ummayyads, one of them was irritated with this poor blind man, frowned and turned away saying: "poor and blinds are his followers".

This (the arrogant chief of the Ummayad) is the one being addressed and not the prophet of mercy.

Ref: Tafsir al-Mizan, by Alamah Tabatabai; al-Jawhar al-thameen and other Shi'a Tafsir

SURAH TAWBAH

"May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars." (Qur’ân 9:43)


Abdullah Yusuf Ali; translation and commentary no.1308:

"God give thee grace! Why didst thou grant them exemption..." (Tawbah vs 43)

COMMENTARY
1308. Literally, "God give thee forgiveness!" But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation, - as one might say in English, "God bless you!" ...."

NOTE: Imam Fakhrudeen Razi was a Sunni Mufassir who wrote Tafsir al-Kabir.

This is what shi'a Mufassir exert also.

It is not everytime when Allah used words such as "Zulm(oppression or burdened)", ad-Dhanb(sin or something that follows), AFA (forgive or ward off), Ghaffara (to cover or hide), al-Masiya (disobedience) etc that you translate "negatively".

SURAH AHZAB:
"…while you CONCEALED within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him…" (Qur’ân 33:37.)

According to Ahlu sunnah tafsir, Tabari:
"One day, the prophet went out to see zaid. The curtain of his house blew away due to wind and Zainab was inside without a covering. He saw her and became attracted to her..."(Tafsir Tabari)
Hasan al-basri also related similar traditions among many traditionist.

Therefore they reasoned the holy prophet being infatuated with the love of Zainab could not revealed his love to marry her.

We reject this story and hadith as well as the thinking.

EXPLANATION OF AHL AL-BAYT (a.s)
(According to the 4th holy Imam Ali Ibn Hussain, Zaynul Abideen (a.s))

Zaid Ibn Harith was a freed slave of lady khadijat and had been living with the holy prophet at the age of 7years. The holy prophet adopted him and he was being called Zaid Ibn Muhammad...

The holy prophet married Umm Aimman to him and Usama Ibn Zaid was born with the union.

MARRIAGE OF ZAID WITH ZAINAB
After Hijra to Medina, Zainab, the cousin of the holy prophet (saws) sent her marriage proposal to various companions of the holy prophet. She sent her brother to the holy prophet for his advice.
Whereupon the holy prophet said "where is the one who will teach her the book of God and the sunnat?"
People said: 'Zaid! Zainab became angry and said: "you wish to marry your cousin to your slave. I will not marry him. I am of a superior lineage than him and a virgin".
So Allah revealed the following verse: "It is not behoves a believing man and a believing woman that they should have any choice in their matter when Allah and His prophet have decided a matter, whoever disobey Allah and His prophet has
surely stray..." ~sura Ahzab vs 36.

The holy prophet wanted to eradicate class
discrimination with this example. Zainab accepted to marry Zaid and the holy prophet made the union manifested. After a while, Zainab begin to dominate over Zaid and used to argue and misbehave with
him. Zaid often complaint to the prophet and wanted to divorce her.
The almighty however intended that Zainab should marry the holy prophet after being divorced (this is what prophet concealed. Not ayah of Qur'an). So that after this the system of adoption will be abolish among the muslim. So that the adopted son will not
be considered a natural son as it used to be
Arabian culture. Allah revealed to the prophet but he feared to say this among the people and hide it in his heart. This was a GREAT BURDEN for the prophet whereas to Allah another law is to be established to uproot the existent one.

Therefore whenever Zaid comes to complain, he (saws) would say: "fear Allah and retain your wife". Allah then revealed when things got excalated: sura Ahzab vs 37 - 40.
" Behold! Thou didst say to one who had received the grace of Allah and thy favour: "Retain thou (in wedlock) thy wife, and fear Allah." But thou didst hide in thy heart that which Allah was about to make manifest: "thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with
her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary
(formality) (their marriage) with them. And Allah's command must be fulfilled.

38 There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined.

39 (It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account.

40 Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.

Dr. Muhammad al-Tijani Samawi writes:

"This fact recalls to my mind a conversation held between me - after being guided - and a group of friends, in which I tried my best to convince them that the Messenger of Allah (S) being infallible (Ma'sum), while they were attempting to persuade me of his being ma'sum in propagating the Qur'an alone. Among them there was a professor from Tozad (region of al-Jarid), and they were known of wittiness, knowledge and crack jokes. He contemplated for a while and said: "O company I have an opinion regarding this issue," we all exclaimed: Please give us what you have! He said:

- what our brother al-Tijani says, the Shi'ah hold, is the very truth, and we should believe in the Messenger's absolute 'ismah, otherwise suspicion will find its way into our hearts in the Qur'an itself!

- They asked: What for? He immediately replied:

- Have you seen any of the Qur'anic verses with Allah's signature underneath?

By the signature he meant: The stamping with which the contracts and letters were sealed, denoting the identity of each party to the contract and sender of the letter.

....Every unprejudiced person, contemplating attentively, will be shocked by the fact that: believing in the Qur'an's being God's words is to believe in the absolute infallibility of its communicator, without partitioning it, since it is infeasible for anyone to claim of hearing Allah's speak, and no one can allege that he saw Jubriel when descending with revelation (wahy)"

(Excerpt of "To Be With The Truthful - Li-'Akuna Ma 'Al Sadiqin" by Dr. Tijani