position is that since the safety of the people is necessary, he has to be able to hear, see, and not have his hands tied and thus be forced to compromise, for example. He is also required to be safe from repulsive things (al-munfarāt), such as leprosy or stupidity. If he develops any of these conditions, then his eligibility is nullified and he is displaced.
Infallibility, according to us, pertains to the major sins. To them, it pertains to major and minor sins. Our argument is that the prophets, may the blessings of Allah be upon them, are infallible because Allah described them as loathing sin. The Exalted says: {so that Allah might show His forgiveness of all thy faults, past as well as future} (Q. 48:2). He says concerning Moses: {“O my Lord! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!”} (Q. 28:16). He says concerning Jonah: {“There‟s no Allah but You! Glorified be You! Verily I am from the wrongdoers!”} (Q. 21:87). He says concerning David: {so he asked his Lord to forgive him his sin, fell down in prostration, and turned unto Him in repentance} (Q. 38:24). He says concerning Solomon: {We had tried Solomon by placing upon his throne a [lifeless] body; and thereupon he turned [towards Us]} (Q. 38:34). He says concerning Adam: {Adam disobeyed his Lord and erred} (Q. 20:121).
Infallibility, according to us, is a subtlety (`a latāf) and enlightenment in which its owner chooses to avoid the prohibitions and perform the obligations without being coerced. The exception for its owner is what pertains to advantage and virtue; thus, the earning of reward.
According to us, the angels, may the blessings of Allah be upon them, are better than the prophets, may the blessings of Allah be upon them. This is from the statement of Allah, the Glorified and Exalted: {They do not disobey Allah in what they are commanded} (Q. 66:6) and {They do not speak until He has spoken unto them, and [whenever they act,] they act at His behest} (Q. 21:27). He describes the prophets, may the blessings of Allah be upon them, with disobedience like what was mentioned previously. He also says: {Never did the Christ feel too proud to be Allah’s servant, nor do the angels who are near unto Him} (Q. 4:172). This demonstrates the highest rank that one could reach.
The Exalted says: {“Your Lord has but forbidden you this tree lest you two become [as] angels, or lest you live forever”} (Q. 7:20) and {Nor do I say unto you, “Behold, I am an angel”} (Q. 6:50).
III. Temporary Marriage (nikā muta’)
Another difference between us and them is temporary marriage21. We prohibit it based on the narration of Imam Zayd bin „Ali on the authority of his father, on the authority of „Ali, upon him be peace, who said: The Messenger of Allah, peace and blessings be upon him and his progeny, forbade temporary marriage in Khaybar.
He also narrated on the authority of his father, on the authority of „Ali, upon him be peace, who said: There‟s no establishing a marriage except by a guardian (wali) and two witnesses; not by a dirham or two dirhams and not one day or two days like pouring (sHaba as-safāh).
The Exalted says: {Then whoever seeks to go beyond that are transgressors} (Q. 23:7) and {As for the adulteress and the adulterer, flog each of them with a hundred stripes} (Q. 24:2). Consequently, if there‟s no obedience then the punishment must be applied to the man and woman because all of acts of adultery could be termed as temporary marriage.
21 Temporary marriage is also forbidden according to the Ismai‟lis, Sunnis, and Ibađis.
