They believe that the apostles cannot sin or err intentionally, unintentionally or by mistake for they cannot forget because God does not permit them to forget. They never contract their own sayings (except for one group) consisting of Shaykh Suduq, Shaykh Mohammad Ibn Hasan Ibn Waleed who believe it permissible if God makes them forget or make mistake but not an unintentional mistake prompted by Satan. This is also their opinion of the infallible Imams.

Neither the greater sins nor the lesser sins are permissible for them, but only those lesser sins that are personal. Every deed is connected to the doer and this is said by most Moatazallis. (1)

But neither the lesser sins nor the greater are permissible if they are intentionally done but are permissible in case of oversight. This is the belief of Abu Ali Jibai who was an orator who had similar views to that of the Moatazallis (2)

They do not commit any sins but by oversight and mistake but they will be questioned about those that they do as an oversight though these may be connected with their Ummah because they have the knowledge of realization and a great status. They have more power to safeguard themselves and this has been said by Nizam, (3) (He was one of the noted Moatazalli scholars in the days of Bani Abbas) and his followers and Jafar bin Mubashir and those who follow him.

That the greater or lesser sins whether done intentionally or otherwise is permissible for them. This is believed by the Hashwiya (they were one of the off shoots of the Ahli Sunnah sect but no one follows their ideas these days). This is also said by the “Ahli Hadith”.

Allama Majlisi has added and said:

Then there was difference on the chastity of the apostles on three counts:

Firstly, they are infallible from their birth to their death.

Secondly, their chastity begins from their adolescence and disbelief and greater sins are not permissible for them.

Thirdly, their chastity begins from the day they are commissioned as apostles but sins are permissible for them before it.

This is the saying of the Asharis including Fakhr Razi, Abu Hadeel and Abu Ali AlJibai who are among the Moatazallis. It is also notable that these sayings and ideas revert to two foremost scholars as is evident.(4)

The meanings of the verses that on first sight create the doubt of fallibility of the apostles in the Qura’n are not explained by some people but a little deliberation on the other verses will dispel all doubts. But those who take things literally do not trouble themselves and thus are enmeshed in such frivolous beliefs.

Some jurists make differences in it and try to explain the verse better than the author of the Qura’n. They all depend on some previous view and feel that the commissioning of an apostle means the establishment of chastity or infallibility, or that is connected with certain specific words of preaching, or only in the greater sins.

But the fact really is that the apostles are free from all kinds of sins whether they be intentional or unintentional, greater or lesser ones, before or after adolescence, whether they be by mistake or by belief, whether they be done in preaching as an apostle or defining the laws as a Messenger of God.

This is the belief of the Ahli Shia. We believe in the infallibility of the apostles of God because of the proof given by the infallible and chosen Imams and is proven among their followers. These hadiths are regarded as compulsory among the Imamia sect. The views and opinions of Allama Majlisi end here. (5)

It is surprising that the enemies of the Shias have expressed such views that reflect their hatred e.g. the Shias believe that the apostle of God may resort to “Taqaya” (hiding of their faith) in fear of death and express disbelief.

And then they spread this belief everywhere. (6)

None of the Shia Ulema said anything about this issue and there is no one who identifies a person who did, or a book which states such a belief. According to the Late Allama Muzaffar “this is a blatant lie”

It is through the creation of such lies that hey have propagated wrongfully the belief of Shia on “taqayya” the expression of disbelief or any smaller such expression by any apostle of God is not permissible for us. Their lives in the way of God were full of peril and their sacrifice and faith was absolutely proven.

The Practical Taqaya that the Messenger of God resorted to was at the time of his immigration to Medina when he left secretly but without fear and there is no connection with it and what these people say.

1. The Moatazallis follow Wasil bin Ata who was a student of Hasan Basari. He then went against his teacher and separated and this is why his follows are called Moatazallis. Most of the Ahli Sunnah follows him.

2. “Jiba is the name of a language of Khozistan

3. His name was Ibrahim bin Siyaar and he was nicknamed Nizaam because he used to make rings and sell them in the market of Basra or that he used to talk composedly.

4. Behar-ol-Anwar vol.11 pages 89 to91

5. Behar-ol-Anwar vol.11 page 91

6. Shaykh Ruzbahan has quoted Dalailus Suduq in vol.1 page 369 in his Alabtaal Albaatil.