 Assalamu alaikum. Welcome to the Beliefs of Islam with me Hassan Hadi. Today's episode is the infallibility of the Prophets. As a matter of fact, in Islam we believe that prophets and messengers of Allah are infallible. Now before engaging in a demonstration of this reality from the scriptures of Islam, namely the Quran and the prophetic sayings, allow us to bring forward both the definition of infallibility in addition to the rational evidences. Al-Fadl al-Muqdad, a renowned Shi'a theologian, offers a concise definition when he says infallibility is a trait bestowed by Allah to a legally accountable individual, Muqallif, in such a way that the presence of this trait negates in this individual any motive to disobey or commit sin while he remains capable of doing so. This bestow is a consequence of the person's acquisition of a moral habit, meleke of refraining from sin. In addition, this person is aware of the reward earned through obedience and the punishment incurred through disobedience and in apprehensive of forgetfulness and failing to perform the better of two praiseworthy acts. It is essential to note that infallibility never compels a person to obey or nor prevents him from disobeying. Rather, his faith, knowledge and perception of Allah's greatness has reached a level where they do not allow him to commit a sin or disobey Allah Azawajal. According to several Ahadith, Allah Azawajal strengthens the prophets and imams through the pure spirit, the spirit of faith, the spirit of strength and the spirit of lust and the lofty spirit accordingly. Now that we define infallibility, we turn to an analysis of the intellectual and textual proofs for the existence of this trait in certain individuals. On a preliminary level, when examining the verses of the Qur'an concerning the infallibility of the prophets, it is important to keep in mind that divine revelation can never contradict itself, nor that dictates of sound intellect. Therefore, we must read these verses firstly, holistically and intertextually and secondly in light of reason, so that no contradictions occur. In regards to the infallibility of the prophets, we will mention only one rational proof, A'Shay Khaldosi states the following. Infallibility is necessary for a prophet, so that surety in him is attained, and as a result their purpose of creation is fulfilled. In other words, a prophet must be infallible so that mankind can trust the revelation that he brings forward. Some scholars have expressed this proof in the following way. Once the intellect independently accepts the existence of Allah and the logical possibility of revelation and prophethood, in a general sense, not as pertains to any specific prophet, the intellect then affirms the necessity of the infallibility of the prophets in receiving and conveying divine revelation. The evidence for this is that since Allah has sent his prophets to guide mankind, he must send a person who is neither careless nor forgetful, must less sinful. If not, he will contradict his own purpose in sending a prophet's revelation and in essence the purpose of his creation itself. If the prophets were capable of carelessness, forgetfulness or sin, people would never fully trust that what they say is from God. They would always entertain the possibility that prophets have lied to them or made a mistake or misander to the Allah's intent. This theological principle is firmly based on the attributes of Allah Azza wa Jail himself. In particular, it is based on his omniscience, el omnitipans kudra, the purposefulness of his actions, khikmah, both in creation and legislation and in essence on the fact that he is a free from impropriety, injustice and purposelessness. If a prophet were to make a mistake in receiving or conveying revelation, this mistake would demonstrate either ignorance, weakness or incompetence in Allah's actions. In reality, if the prophet were not infallible, either he would accidentally or intentionally make mistakes in guiding people or at the very least his people would not trust him sufficiently, either in terms of his acclaims or prophethood or in terms of the message and duties that he brings. In the first case, the prophethood would become a cause for the misguidance of people. In the second case, the prophethood would be utterly without purpose, far be it from Allah Azza wa Jail who either misguide or act without purpose. This is for today. Until we meet next episode, thank you very much.