and of their doctrine that prophets may commit sins. They did not otherwise commit themselves to saying that a prophet could be an unbeliever, and the necessary implication of a doctrine need not itself be an adopted doctrine.

The various schools of speculative theology that deem it possible for any morally accountable person to be appointed as a prophet—including the Jahmiyya, the Ash‘aris, and those followers of the four Imams who agreed with them, such as al-Qādī Abū Ya‘lā, Ibn Aqīl, and others—are likewise agreed that the prophets are the best of creation and that a prophet cannot be wicked.

They say, however:

“This is not known through reason; rather, it is known through revelation.”

This is based on their aforementioned principle that Allah may do anything that is possible.

As for the majority, who affirm divine wisdom and causes, they say:

“From what we know of Allah’s wisdom, we know that He does not appoint a wicked man as a prophet, and that those who descend upon a righteous and truthful person can only be angels, not devils.”

As the Exalted said:

“And indeed, this is a revelation from the Lord of the worlds. The Trustworthy Spirit brought it down upon your heart, so that you might be among the warners.”

—until His words—

“Shall I inform you upon whom the devils descend? They descend upon every sinful liar. They pass on what they hear, and most of them are liars. As for the poets, they are followed by the deviant. Do you not see how they wander in every valley and say what they do not do?”

[Surah al-Shu‘arā’: 192–226]

Through this, Allah clarified the difference between a soothsayer and a prophet, and between a poet and a prophet, when the fabricators alleged that Muhammad—may Allah bless him and grant him peace—was a poet and a soothsayer.

It is reported in the two Sahīh collections, in the hadith of Aisha—may Allah be pleased with her—that when revelation first came to the Prophet—may Allah bless him and grant him peace—and he feared for himself, before becoming certain that the one who had come to him was an angel, he said to Khadīja:

“I truly fear for myself.”

She replied:

“Never! By Allah, Allah will never disgrace you. You maintain ties of kinship, speak truthfully, and bear—”