Now we have another question is about Ismat-e-Ambia or the innocence of the prophets and this is defended and supported by this verse la yasbikuna bil qawla wa ab-yamrah-i-yamaloon in surah ambia about the prophets that they do not transgress what they are told and they do accordingly. Now the Prophet Messiah has said about Prophet Adam that mera tu yaqeen hai ki Hazrat Adam ki istidad mein kisi qadir koi tasawwul tha jab bhi shaitaan ko baswa ka qaboo mil gaya wallah agar isse hazrat Muhammad Mustafa ka sajjore kaamil khada kiya jata to shaitaan ka kuch bhi bas na chalta. This is one.
And about Prophet Joseph the Prophet is he suffered because he said that he used intercession or what we call in our language safarish to the fellow prisoner who was going to be released. Let’s first decide the issue of Adam. Let’s first decide the issue of the sin of Adam. No because I want to mention about three prophets which has been mentioned. No let’s first decide one after the other. First please let’s decide the issue and finish with the issue of sin of Adam as mentioned here. Why to refer to Hazrat Naseem A.S. when there is a categorical statement of the Holy Quran itself. Asaa Adamu rabbahu fa ghabaa.
The literal meaning of this is that Adam committed sin against God and went astray. That is very very clear statement. So the question which you should have asked according to me would be that is a valid question that on the one hand the Holy Quran says that positive in positive terms that Adam did commit a sin against God and went astray. And on the other hand the Holy Quran makes us believe that the prophets are innocent. Why this contradiction? Is that the question which you wanted to ask? Yes. So this is in conflict with the concept of Ismat-e-Ambiya. That’s what I understand. This is what I have put forward in clear terms.
That it seems to be there seems to be an internal contradiction in the claim of the Holy Quran and the statement other statements of the Holy Quran. On the one hand the prophets do not commit sins. On the other hand the Holy Quran itself relates certain incidents in their life which appear to be sins. And here in case of Adam it says in so many words he committed a sin against God and went astray. But at the same time the Holy Quran also draws our attention to this fact that we forgave him and did not consider it as a sin on his part because we did not find any willful act, willful intention on his part to commit sin.
That is to say in itself although that act was a sin but it was done inadvertently. It was not done in the spirit of a sinner in violation of something very clearly. So when the Holy Quran itself has explained the situation then we find there is no contradiction. Only our definition of sin is to be now redefined and reshaped. In view of this the definition of sin would not be just to violate any law of God but it will be to violate a law of God willfully in rebellion against the law understanding the full implication is the sin which can never be committed by prophets. But the sin of negligence, the sin of inadvertent acts that may be committed by prophets but very rarely and so occasionally, so rarely that hardly there are two or three such incidents which are recorded.
Even that, even if it is described as sin, happens very rarely in the lifetime of prophets and such incidents because they are conspicuous, so conspicuous because prophets generally don’t do such things. So they are recorded and the explanation is given by the Holy Quran to defend their cause, to defend their case. Now next please. Now about Prophet Joseph, the Quran says, he suffered in the prison, he suffered imprisonment because he told to the fellow prisoner before he was released, make a mention of me to your Lord. And that was the reason that he went into prison because he, I mean.
No, no, he couldn’t have written that that was the reason why he went to the prison because this thing happened in the prison. No, he actually, his imprisonment was prolonged because. This is the statement of the Holy Quran again. This is exactly the statement of the Holy Quran that when Hazrat Joseph said this to the servant. Fellow prisoner. Yes, no, he was a servant in the court of the king. Hazrat Yusuf A.S. said this to one of the servants of the king who was imprisoned at that time, who was a fellow prisoner with him, that when you are released, as I see according to your dream, you would be released.
Then remember me to your Lord, that is to the king, because you have access to him. And when you remember him in a good way, naturally he would help me and he would release me from the prison. That was the spirit. But God didn’t like it. The Holy Quran says that he forgot it because Satan made him forget. And this is why Joseph remained for a few more years to tarry in the prison. Now, what is the question based on this statement? Actually, the Prominent Messiah has said that Prophet Joseph suffered because he tried to seek intercession of his fellow prisoners to recommend to the king that he is a very nice man.
Well, as far as that statement is concerned, you first refer to the book. I will read it myself and then I’ll be able to explain. Because I don’t have that portion in my mind. When you refer to the Holy Quran, obviously, it immediately comes to my mind. But I can’t say that of every part of Prominent Messiah’s books, that whichever para you refer to, it would immediately appear to me. So, unless I have seen that para, I will not be able to explain the true import of what he is saying.
Where it is clearly stated, and whatever Prominent Messiah has said would be within the four walls of this statement, because it will be based on this statement. And likewise, the Prominent Messiah said about Prophet Jonah that he suffered to stay in the belly of the fish stomach because he became grouchy and disgruntled and frustrated and left his people. This is exactly what the Holy Quran has said again. So, why don’t you start from the foundation, instead of going to the explanations made by the Prominent Messiah, why don’t you start at the beginning?
The Holy Quran says that it was such an act on his part that had he not sought forgiveness from Allah, and had Allah not forgiven him, he would remain as such till the day of resurrection. Allah shows some display here, but the fact is that when Allah shows display here, at certain acts of his chosen ones, it is not essential that that act is by ordinary standard a great sin. It is directly related to the expectations. You know, on the white cloth, the slottest spot would be a blemish. But on ordinary dirty cloth, such a spot would not even be noticed by anybody. There are certain acts on the part of ordinary people which can be defined as acts of goodness, but if they are part of the character of higher people, they are blemishes.
So all this should be understood in that atmosphere of relativity. Otherwise you will never be able to reach the truth. Those acts on the part of such prophets which have been spoken with such display here by Allah in the Holy Quran, if such an act was committed by you, nobody would ever take notice of this as having been anything wrong. There hasn’t been anything wrong with it at all. Even if you accept such a deceit of God in the spirit as Jonah did, but you do not renegade, you do not speak against God, it is said that somebody has stood the test, he has passed the test, he kept his faith alive. You commend such a person, but in Jonah, it was something which displeased Allah very much because he expected much more from Jonah, much much more.
So in comparative terms, those are declared as sins. Don’t judge them as sins according to the ordinary explanations of sin by ordinary human beings. I’ve got one question about Prophet Joseph, a different question. Now in Surah Yusuf, the Holy Quran says, Now what is the kamal of, actually Prophet Yusuf, he did something after seeing the burhan of his God. I say, no no, this is what is wrongly translated. Here, now listen to my translation. It depends on which part of the verse you associate with which part of the verse.
There are three pieces to this verse and they can be studied in a way that first two pieces are interconnected and the third piece is separate. Or the second two pieces are interconnected and the first piece is separate. I look at this verse in the former light. That is to say, now let me translate it first. That is one statement. Muhammad is the second part of the statement. Lola ra burhana rabbe is the third part of the statement. People generally commit the mistake of associating the first two parts of this statement as against the third which they keep separate. The entire meaning is distorted there. If you read it as I read it, then it will be a completely different picture which will be painted.
The meaning in the first instance is, as you have said, she decided to commit sin with him. He also decided to commit sin with her. But in the meantime, after having taken this decision, that is the third part of the statement. Allah showed him some signs from him and in view of those signs he was rendered incapable of committing sin. This is not what the Holy Quran says. It is against the expression of the word Lola ra burhana rabbe. As I read it, it means, she had decided to commit sin. Had he not seen earlier Allah’s signs in his favour, he also might have decided in committing sin. This creates a completely different picture.
Hamma biha is attached not to the first statement but to the second, the third one. This would be read now, Hamma biha, finished. Hamma biha Lola ra burhana rabbe, he also might have committed, decided to commit sin. Had he not seen signs of his Lord earlier. So the expression Lola makes us inclined to this much more than the first attitude towards this verse. If you knew Arabic, then you will understand what I mean. Lola means had it not happened. Not that there and then Allah showed him the signs. It is referring to some earlier signs of favours of Allah to him. This is why he is held as honourable in the sight of Allah. This is why Allah says, tells that this is the best narration that can be made. Most beautiful narration. If you read it as you have read, ordinarily these verses are translated, then how can you call it the best narration?
Even a prophet, which is supposed to be such a chaste prophet, as he stands as an example for others, this is the extent of his piety that he has made a firm decision of committing sin, but only forcibly from Allah he is led away. And this is the best of narrations, you think? It can only be termed as best of narrations if these verses are read in the light as I have shown you.
