Guide-to-Sound-Creed-A-Book-on-Muslim-Creed-and-Faith

Principle 4: Belief in Allah's Messengers
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As for Ytisuf (Joseph), the man of truth, Allah does not give mention <strong>to</strong> his
sin, and consequently does not mention his asking for forgiveness. The Qur'an
only provides:
ce••• Thus [it was] that We should avertfrom him evil and immorality.
Indeed, he was ofOur chosen servants."
(Qur'an: YCtsuf: 24)
According <strong>to</strong> this Qur'anic verse, Allah turned away from him all evil and
indecent deeds. This indicates that neither evil nor indecent deeds were carried
out by him. As for the phrase, (inclined <strong>to</strong> her' mentioned in the Qur'anic
statement, 1lnd she certainly determined [<strong>to</strong> seduce] him, and he would have
inclined <strong>to</strong> her Iuul he notseen the proof[i.e., sign] ofhis Lord..' (Qurln: YCtsuf:
24), inclination, according <strong>to</strong> Imam Ahmad, has two implications: a mere idea
or a resolute idea. It is stated in a ~ahih hadith that the Prophet is reported <strong>to</strong>
have said:
"If somebody intends <strong>to</strong> do a bad deed, it is not recorded in his
account (until he does it); and ifhe does not do it, Allah records
it as a full good deed for him. Ifhe intends <strong>to</strong> do it (a bad deed)
and actually does it, then Allah records it as one bad deed (in
his account),"
Though Ytisuf (Joseph) had a mere idea, he got rid of it. Allah, thus, turned
away from him all evil and indecent deeds due <strong>to</strong> his sincerity. Consequently, if
an evil inclination is overwhelmed by sincerity, it will necessarily turn in<strong>to</strong> a good
deed. Such was the case ofYtisuf (PBUH). Almighty Allah said:
'Indeed, those who fear Allah - when an impulse <strong>to</strong>uches them from
Satan, they remember [Him] and at once they have insight:
(Qur'an: AI-A 'rAt: 201)
Therefore, the argument that Allah's prophets are infallible even before
their mission is refuted. This misconception is attributed <strong>to</strong> the Rafidah 8, Also
the argument that a prophet should be a believer even before his mission is
untenable, They misconceived that committing sins is a defect, which impairs the
infallibility of a prophet regardless of observing repentance. This was the source
oftheir misconception. So, whosoever believes that a sinner retains defects even
after offering sincere repentance is regarded as gravely erring. Punishment and
dispraise incurred by sinners are not intended for a sincere repentant ifhe repents
immediately upon committing sins. Ifhe defers it, appropriate punishment and
dispraise may be inflicted upon him.