(1) See al-Tabari, 26:68. (2) Al-Qurtubi states, 1:308-309: “The scholars have differed on whether the prophets, upon all of them be Allah’s prayers, committed minor sins for which they were held accountable and reproached. This is after their agreement that the prophets are infallible with regard to major sins and every blameworthy trait involving disgrace or deficiency. According to Qadi Abu Bakr, this is a matter of consensus; according to Abu Ishaq, it is entailed by the proof of the miracle; and according to the Mu'tazilah, it is entailed by rational proof according to their principles. Al-Tabari and other jurists, theologians, and hadith scholars held that minor sins may occur from them, contrary to the Rafidah, who maintained that they are infallible from all such matters. They cited what is mentioned in the Quran and what is authentically reported in hadith of the prophets’ disavowal of such matters. This is clear and beyond doubt. The majority of the jurists among the followers of Malik, Abu Hanifah, and al-Shafi'i held that the prophets are infallible from all minor sins, just as they are infallible from all major sins. For we have been commanded to follow them in their actions, precedents, and conduct unconditionally, without any qualifying indication. If minor sins were possible for them, it would not be possible to emulate them, since the purpose and ruling of every one of their actions cannot be distinguished as devotional, permissible, prohibited, or sinful. It is not sound to command a person to comply with an act that may be sinful, especially according to those legal theorists who give precedence to action over speech when the two conflict. Abu Ishaq al-Isfarayini said: ‘They differed regarding minor sins. The position of the majority is that they are not permissible for the prophets; some, however, held them to be permissible, but this view has no basis.’ Some later scholars who adopted the first view said: ‘What should be said is that Allah Most High has informed us that sins occurred from some of them, attributed those sins to them, and reproached them for them. They themselves informed us of these matters, disavowed them, feared them, and repented from them. All of this has been related in many passages, whose overall meaning admits no interpretation away from its apparent sense, even if individual instances may admit interpretation. None of this detracts from their rank, for these were rare occurrences, arising from error, forgetfulness, or an interpretation that led to them. In relation to others, they are good deeds; but in the case of the prophets, they are shortcomings in view of their rank and lofty standing. A minister may be held accountable for that for which a groom is rewarded. Thus, they feared this at the standing on the Day of Resurrection, despite knowing that they would be secure, safe, and saved.’ He said: ‘This is the truth.’ Al-Junayd spoke well when he said: ‘The good deeds of the righteous are the shortcomings of those brought near to Allah.’ Although the texts testify that sins occurred from the prophets, upon them be Allah’s prayers and peace, this did not detract from their status or impugn their rank. Rather, Allah restored them, chose them, guided them, praised them, declared them pure, and selected them. Upon them be Allah’s prayers and peace.”