ملخص الجهاز:
This paper will examine two major issues: the concept of ‘iṣmah and its evolution, focusing primarily on the Shī’ite understanding, and the exegeses of select Shī’ite scholars on the approach to the opening verses of Surat al-Fatḥ (Qur’ān 48:1‒2), with special emphasis on the interpretation of the twentieth-century luminary, ‘Allāmah Muḥammad Husayn Ṭabaṭabā’ī (d.
As such, hisMohammed: Between Creed and Qur’ān 115 student, Abu ‘Abd Allah Muḥammad ibn Muḥammad ibn al-Nu’mān al- ’Ukbarī al-Baghdādī (413/1022)—more famous as al-Shaykh al-Mufīd— in his Taṣḥīḥ ‘Itiqadat al-Imāmiyah, a corrective response to Risālat al- I‘tiqādāt explained that ‘iṣmah does not negate the ability to commit sin, nor does it, in and of itself, compel the one upon whom it is endowed to do good only.
This, in essence, is the same as the Shī’ite position that rejects the idea of prophets committing sin, meaning their doing any action that will be liable to punishment from God. 22 By the fourteenth century, the points of disagreement between the Shī’ite scholars had been ironed out, and the famous Ḥasan b.
Yet, however, regardless of the position that any exegete might take regarding ‘iṣmah, and the issue of minor mistakes, the literal reading of Qur’ān 48:2, with particular use of the expression “mā taqaddama min dhanbika wa mā ta’akhara” is indeed problematic, for the word dhanb is generally translated as an offense, a wrong, a disobedience42 ‒ all of which, when attributed to a prophet, certainly clash with any idea of protection from sin.