The Prophet’s (s.a.w.) Freedom from Doubt

The phrase “So do not be among the skeptics” contains a prohibition, and the Prophet (s.a.w.), like others, is obligated to perform duties and avoid prohibitions.

Such commands and prohibitions addressed to the Messenger of God (s.a.w.) appear in other verses as well: “Establish prayer”,(652) “Do not be among the heedless”,(653) “If you were to associate [others with God], your deeds would surely become worthless.”(654) Directing prescriptive address to him (s.a.w.) poses no problem, as being infallible does not mean being free from religious obligations. Rather, the infallible one also performs obligations and recommended acts, and abandons the forbidden and disliked acts, with knowledge, intention, and choice. The difference between him and others is that he neither commits wrong intentionally nor due to forgetfulness, because he possesses infallibility (ʿiṣma).

One who is connected to God and constantly dwells in the divine presence and is His vicegerent in the station of action - whether in active knowledge, active will, or action itself - possesses complete infallibility. This means that such a perfect, infallible human being (a.s.) not only “does not speak from desire” (53:3),(655) but also does not stand or sit from desire, does not speak or remain silent from desire, does not reason or witness from desire, and so forth. For this reason, with the letter of consequence (fāʾ), He said: “So do not be among the skeptics.” This means: you are connected to God, and the connection between you and God is God’s manifestation in knowledge and action, and this manifestation is from God - neither God Himself nor with God. This manifestation is truth, so do not be among the people of doubt (mirya); that is, do not be among those who sometimes go toward doubt and at times doubt comes toward them.

The noble Prophet (s.a.w.) and other infallible ones (a.s.) are infallible through divine providence, not through essential infallibility (ʿiṣmat dhātī); meaning that God, who Himself has no forgetfulness or oversight: “And your Lord is not forgetful”,(656) has protected them from forgetfulness and oversight, as He said: “We shall have you recite [the Qur’an], then you will not forget [any of it].”(657) Thus, the negation of oversight, forgetfulness, and doubt from the Messenger of God (s.a.w.) is through divine providence. For this reason, in the aforementioned verse where forgetfulness is negated from the Messenger of God (s.a.w.), “you will not forget” is arranged with the letter of consequence (fāʾ) following “We shall have you recite”, whereas the negation of forgetfulness regarding God is essential, not due to any factor external to His essence.