We gather from all that has been discussed that the verses of the Qura’n are like valid proofs that stress on the infallibility and purity or chastity of the apostles without which such a lofty station will remain empty.

The sayings about the chastity And the Infallibility of the Apostles of God.

The sayings and opinions about the infallibility of the apostles.

Most of the Muslims are unanimous about the fact that the apostles of God are free from sins and are infallible; even those others who have the knowledge of other religions and the laws. But there are differences between sayings and opinion with regard to their specific attributes. So we have reflected deeply on the books of faith and explanation of the Qura’n and hadith with their explanations.

The late Allamma Hilli as explained in details about the infallibility of the Messenger in Nahjul Haq, Kashfus Sidq, (1) Sharrh Tajreedul Aqaid and Sharh Kalam of Khwaja Toosi. (Ibn Abil Hadeed has done the same in Sharh of Nahjul Balagha)(2). these opinions can be seen in these books at length. But Allama Hilli has explained this Sharh better than most which is as hereunder (Whatever will be written in bracket about the opinion of Allama Hilli will be my Views)

He says about Infallibility of the apostles:

Know that the differences that have arisen between the Ulema of different sects about this are of four kinds. One is about the faith; the second is about the preaching, the third is about commandments and decrees and fourth about their sayings and their characters. But as far as disbelief and waywardness is concerned about faith, the Ummah is unanimous that they are infallible before and after being commissioned by God, except for the Khwarij you consider it permissible for them to sin.

They believe that all sins are disbelief so disbelief is imperative for them (The apostles). They go to the extent of saying that:

“It is permissible that God may send his apostle after telling him that he may sin even after being commissioned.” (But the weakness of this view is proven; it can be relied upon in view of the sayings of the elders of the past and the explanation of some commentators of the Ahli Sunnah which they have given for this verse. Surah Ad-Dhuha verse 7 says:

“And He found you unaware and guided you.”

Surah Ash-Shura Verse52:

“You knew not what is the Book or what is faith”

Surah Ash Sharrh Verse 2:

“And removed from you your burden”

 Surah Baqarah Verse 131:

”I have submitted myself to the Lord of all that exists.”

It is evident due to some of these verses they considered disbelief and even polytheism permissible before Prophethood but as we have said this view cannot be relied upon in view of the opinions of the past Ulema)

But the Ummah is united about the other kind which is related to preaching.

All the knowledgeable jurists believe in their infallibility though the mistake if any may be intentional or an oversight except Abu Bakar Baqilani who thinks it permissible for mankind to forget and to overstate. (Since this opinion is singular it cannot be relied upon against the unanimous opinion of the Ulema.)

But the unanimity is there about the third kind which is related to decrees, that the mistakes however intentional or oversight is not permissible for the apostles of God but for a few minor mistakes. (But this also breaks the opinion of the collective Ulema and it also cannot be counted upon). (Ibn Abil Hadeed has quoted the Karamia and Haswiya who consider mistakes to be permissible and they produce the concocted stories like that of Gharaneeq to prove their point

(Wal Eyaazo billah) (3)

There is a difference because of five opinions about the fourth kind that is related about their sayings.

1. Dalailus Suduq vol.1 page 368

2. Sharho Nahjil Balagha Abil Hadeed vol.7 page 7 / 20.

3.Al Karamias are those who followed Mohammad Ibn Keram who lived in the 3rd century Hijri and believed in the beatific vision. The Hashwiyas are a sub sect of Moatazallis who believe in the literal meaning of the Qura’n and also believe in the beatific vision. Some say that this sect was wayward and was first connected to the teachings of Hasan Basari but when he heard them speak against Islam he expelled them.