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If Almighty God has immunised the prophets (AS) against committing sins and if the performance of their duties is guaranteed, Why does an infallible person (Ma'sum) deserve reward?
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Monday, 30 November -0001 00:00
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Sayyed Roohullah Musavi
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09353504603
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infallibility, prophets, reward
prophethood, prophecy, God's justice
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owidctlpar\cf1\lang1033\f0\fs28 Having infallibility does not mean being obliged to perform duties or avoid sins. While God has provided prophets with infallibility and states thatHe is their protector, it does not mean that they have no choice over the various day to dayaspects of their lives. Although God's will dominates the occurrence of all events, it does not intervene or repel man's will. As discussed earlier, it is in fact in line with man's will, on a higher level existentially. However, when God's attention and grace towards man is doubled, accommodating a specific achievement, it ismore explanatory to attribute it directly with God (saying that 'God did it').
\par Nevertheless, God's attention towards the innocent, like providing particular people with specific means, conditions, and facilities,makes their responsibilities heavier. Therefore, as they might receive more reward for their obedience, they may also receive more punishment for their disobedience. Thus, their reward and punishment will balance out even though the innocent person, by his proper choice, will not be entitled to punishment. The same analogy can be used for all others who enjoy a particular merit, for example, scholars and members of the Prophet's family.(1) Those who have higher or more essential responsibilities will similarly receive higher reward for their good deeds, just as they will receive more severe punishments for their sins (provided that they commit sins). This is why those in charge of higher spiritual positions face a greater danger of decline and are more afraid of becoming deviated.
\par \pard\brdrb\brdrs\brdrw20\brsp20 \ltrpar\qr\cf0\lang1065\f1\rtlch
\par \pard\ltrpar\lang1033\f0\ltrch Reference:
\par
\par \pard\ltrpar\fi-360\li720 (1) ab . \cf1 Refer S. Ahzab30-33 regarding the Prophet's wives\cf0
\par \pard\ltrpar\qr\lang1065\f2\fs20
\par }
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Islamic theology - mohammad taghi.mesbah - page 66-26
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112-09353504603-003512
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Faisal Shaheen
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Having infallibility does not mean being obliged to perform duties or avoid sins. While God has provided prophets with infallibility and states thatHe is their protector, it does not mean that they have no choice over the various day to dayaspects of their lives. Although God's will dominates the occurrence of all events, it does not intervene or repel man's will. As discussed earlier, it is in fact in line with man's will, on a higher level existentially. However, when God's attention and grace towards man is doubled, accommodating a specific achievement, it ismore explanatory to attribute it directly with God (saying that 'God did it'). Nevertheless, God's attention towards the innocent, like providing particular people with specific means, conditions, and facilities,makes their responsibilities heavier. Therefore, as they might receive more reward for their obedience, they may also receive more punishment for their disobedience. Thus, their reward and punishment will balance out even though the innocent person, by his proper choice, will not be entitled to punishment. The same analogy can be used for all others who enjoy a particular merit, for example, scholars and members of the Prophet's family.(1) Those who have higher or more essential responsibilities will similarly receive higher reward for their good deeds, just as they will receive more severe punishments for their sins (provided that they commit sins). This is why those in charge of higher spiritual positions face a greater danger of decline and are more afraid of becoming deviated.
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Reference: (1) . Refer S. Ahzab30-33 regarding the Prophet's wives