وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

If you are a revert to Islam (as none are converts since Islam is our original "Fitrah" nature), and you have been told the lie that the Anbiyah (as) and even Muhammad (sal) were fallible, God forbid, then you must realize that you are being told a lie and being deprived of a true and thorough understanding of your Din. May Allah Guide you to the Sirat'ul-Mustaqim, for it was certainly not happenstance that you came upon this text you are reading. May these words be a sacrifice before Allah ta'ala, as a testimony to the Truth and Reality of Islam. May those who can receive Guidance be edified by these words.

The only difference between Shi'a and Sunni doctrine on the matter of `Ismah is that the Shi'a likewise believe that the 12 A'immah of the Ahl'ul-Bayt (as) are also in fact Ma'sumin, or "Protected from Sin." Proof for this is found within the Qur'an Al-Karim which says: "Allah wishes only to remove Ar­Rijs (inpurities, imperfections, or "filth," etc.) from you, O Ahl'ul-Bayt (Members of the Family), and to purify you with a thorough purification." Al-Quran, Sura 33:33

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Divine Infallibility and Human Infallibility

There are different "types" of "infallibility." The first type is Absolutely Infallibility, wherein there is no flaw, nor error of any kind - even of trivial matters. This is called Divine Infallibility, and unfortunately many people seem to confuse the infallibility of the Anbiyah and the A'immah (as) with this.

For the Anbiyah and A'immah (as), to be Divinely Infallible, they would not in fact be human at all. That means that when they were born they would immediately begin doing all things perfectly. They would not need to crawl, they could walk. In fact they could fly if they so decided. They could speak any language without even needing to learn it. They would not need to be "potty-trained" and they would of course be able to dress themselves immediately. That would Divine Infallibility, were it possible for such to exist within a human context. 

The Nawasib attempt to make it out as though the Shi'a believe this about the A'immah (as), when in fact we do not. They choose to foster this propaganda, because it is clear that ONLY Allah is Divinely Infallible, so accordingly if they can convince others that we believe this about the A'immah (as), then they can make them believe their lies that we hold the A'immah (as), as gods. Of course it goes without saying that no Muslim holds such a belief in "gods" as the First Kalimah states that there is no God but Allah. We Shi'a say this same truth in Shahadah.

However, there is another type of infallibility. This type is the infallibility of the Ma'sumin - the Anbiya (as) before Muhammad (sal) and the 14 Ma'sumin - that Shi'a Islam and the Qur'an speaks of. This type allows for normal random human error in trivial and subjective matters. However, it maintains that the individual is absolutely infallible in matters of objectivity. That means that in matters of leading the community, of interpreting Scriptures, of interpreting Shariah, of judging, and planning for the future, these Ma'sumin are absolutely objective and are thus infallible. This is how Allah can mention subjective fallibility of the Anbiya (as) on trivial matters, yet at the same time tell us that they are Ma'sumin.

This type of infallibility does not mean that they had no trivial deficiencies. It does not mean that they never burned food when preparing something to eat. It does not mean that they never lost at a playful game with their friends when they were growing up. It does not mean that they never once dropped a single thing when carrying it. It does not mean that they never had to learn to walk, speak, read, write, control their bladders, etc. All of these things had to be learned, as is human nature. But in matters pertaining to leading the community, of interpreting Scriptures, of interpreting Shariah, of judging, and planning for the future, these Ma'sumin are absolutely objective and are thus infallible.

Protected from Sin

Anbiyah are are expected by Allah to choose the best option when deciding on a matter, However, if they choose the second best option, then clearly they have not done the best thing, that Allah would have preferred. However, certainly this is not a grievous offense, and it is not "sin" as one would define the word in its common parlance. So while we acknowledge that in subjective matters the Ma'sumin could chose the less than the ideal option, this does not in anyway hinder or reflect on their station and mission in life.

For example Yunus An-Nabi (as) was told to go to the people of Nineveh to guide them on the right path. He was reluctant to give Dawah to these people, because they were wicked and iniquitous. The people of Nineveh were idol worshippers, and although Yunus An-Nabi (as) tried continuously to explain to them how useless their worship was, they did not accept his advice.

Yunus An-Nabi (as) tried to convince the people for a long time to worship One God. He even warned them of Allah's punishment if they continued in their sinful ways, but they refused to give up their idol worshipping.

At last Yunus An-Nabi (as) was fed up with these stubborn people. He asked Allah to send His punishment on them and walked out of their town. However, Yunus An-Nabi's (as) anger had caused him to leave the people before he had received the Command of Allah to do so.  

After his departure, the people realized that they were impending punishment for their transgressions. They realized that a Nabi from amongst them them had advised them to ask for Allah's forgiveness, before they were all destroyed. The people turned from their kufr and sincerely begged Allah to forgive them. Allah accepted their prayers and withdrew Hu's Wrath.  

Yunus (as) had interrupted and halted his Dawah. He ran away from further confrontation, even though the hearts of the people were softening towards the Message of Islam. This interruption was surely not Allah's Will. However, as a Nabi, Yusus (as) was protected from sin, in such a way that he was not his own man, he was Allah's. Though his nafs wanted his own personal comfort, Allah did not allow him to resist. The Anbiyah (as) are in fact Slaves to Allah. They may at times desire personal comfort and to pursue folly, but they ultimately do not stray from Allah. 

In this case we see Allah first cause a great storm to overtake the ship that Yunus (as) had set sail with. Yunus (as) reasoned that the torrent was from Allah to show Hu's dissatisfaction with his decision. Lots were caste to let Al-Qadar decide who was the cause of the storm. Though Yunus (as) was implicated, he was a guest on the ship and the people did not want to throw him overboard. In accordance with his humble nature, and to protect the lives of those on the boat, Yusuf (as) Submitted to the Will of Allah; as Allah had then made known to him. He offered himself to be caste over the side of the boat, so that Allah would have no more reason to inflict the storm, seeing that Hu's Nabi had willingly offered his Destiny to Allah. So complete was Yunus's (as) submission, that he trusted that Allah would not allow him to perish in the Sea. When Allah begins a good work, Allah is faithful to complete it. Accordingly Yunus(as) was swallowed up, and preserved, frightened but unharmed, within the belly of the Beast, until finally being spit up and washed to shore.

"Yunus was certainly a Rasul. He abandoned his people and sailed away in a full ship where the people cast lots. Because he lost, he was thrown in the water. The Fish swallowed him up and he deserved (all this). Had he not glorified Allah, he would certainly have remained inside the fish until the Day of Resurrection." Al-Quran, Sura 37:139-144

وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنْ الْمُدْحَضِينَ فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ فَلَوْلَا أَنَّهُ كَانَ مِنْ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ

Yunus An-Nabi (as) spent several days and nights inside the fish while it swam across the sea. In the darkness of the stomach of the fish Yunus An-Nabi (as) prayed to Allah to forgive him for his mistake and his prayers were accepted.

"And remember Zun-nun when he departed in wrath: he imagined that We had no power over him! But he cried through the depths of darkness "There is no god but You, Glory to You: I was indeed wrong!" Al-Qur'an, Sura 21:87

وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَن لاَّ إِلَهَ إِلاَّ أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

The fish went to the seashore and vomited out Yunus An-Nabi (as) safely onto the ground. Yunus An-Nabi (as)'s body was badly burnt by the acids inside the fish and Allah caused a plant to grow whose leaves healed Yunus An-Nabi (as) and whose fruits fed him. Soon Yunus An-Nabi (as) had regained his health and he was commanded to return to Nineveh.

When Yunus an-Nabi (as) went back he was amazed to see that the people had given up their shirk and were worshipping Allah as he had called them to do.

Examples of Error

"And (remember) when We said to the angels, 'Prostrate yourselves to Adam.' They prostrated except Iblis, who refused. Then We said, 'O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery. Verily, you have (a promise) that you will never be hungry therein nor naked. And you suffer not from thirst therein nor from the sun's heat.' Then Shaiytan whispered to him, saying: 'O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that shall never waste away?' Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray." Al-Qur'an, Sura 20:116-121

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُواْ لِآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى وَأَنَّكَ لاَ تَظْمَؤُاْ فِيهَا وَلاَ تَضْحَى فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى

Herein we are told of the pivotal tempting by Iblis in the Garden of `Aden. At first assumption this seems to be a case of a Nabi sinning in an deliberate act of rebellion against Allah's Command. However, after this the Qur'an records that Adam (as) and his wife admitted to their mistake:

"Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers." Al-Quran, Sura 7:23

قَالاَ رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

The nature of their repentance demonstrates the state of their Hearts. This is not how a defiant kaffir acts towards Allah. Yes, Adam and Hawah were warned about the mischief of kaffir Iblis. They had seen the wickedness that his empire was spreading on the face of the Earth. They should have known better than to ever listen to a word that he said. But the Serpent is crafty. The Torah describes him as such:

"Now the Nachash (Serpent) was more crafty than any beast of the field which YHWH Elohim had made. And he said unto the woman: 'Did the Elohim really say: You shall not eat of any tree of the Garden?'" Sefer Ha'Berashit (Genesis 3:1)

 וְהַנָּחָשׁ, הָיָה עָרוּם, מִכֹּל חַיַּת הַשָּׂדֶה, אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים; וַיֹּאמֶר, אֶל-הָאִשָּׁה, אַף כִּי-אָמַר אֱלֹהִים, לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן.

Contrary to Christian misunderstandings of the Torah, this was not a little snake crawling up and talking to Adam (as) and Hawah (as). We are told shortly thereafter in the Torah that this Nachash, this Serpent walked with legs as a man.

"And YHWH Elohim said unto the Nachash: 'Because you have done this, you are cursed amoung all cattle, and from among all beasts of the field; upon your belly you shall go, and dust you shall eat all the days of your life." - Sefer Ha'Berashit (Genesis 3:14)

וַיֹּאמֶר יְהוָה אֱלֹהִים אֶל-הַנָּחָשׁ, כִּי עָשִׂיתָ זֹּאת, אָרוּר אַתָּה מִכָּל-הַבְּהֵמָה, וּמִכֹּל חַיַּת הַשָּׂדֶה; עַל-גְּחֹנְךָ תֵלֵךְ, וְעָפָר תֹּאכַל כָּל-יְמֵי חַיֶּיךָ

As well, in the Tanakh we are later told of "Nachash Ha'Ammoni" literally "the Serpent of the Ammonites" who made a "peace treaty" with the Bani Isra'il so long as they gouged out their right eyes. We are dealing with the same "Nachash" here, not some little, mythological, talking snake.

"Then Nachash the Ammoni came up, and encamped against Yabesh-Gilead: and all the men of Yabesh said unto Nachash, Make a covenant with us, and we will serve you. Nachash the `Ammonite said to them, On this condition will I make it with you, that all your right eyes be put out; and I will lay it for a reproach on all Yisra'el." - Sh'muel Alef (1 Samuel) 11:1-2

וַיַּעַל, נָחָשׁ הָעַמּוֹנִי, וַיִּחַן, עַל-יָבֵישׁ גִּלְעָד; וַיֹּאמְרוּ כָּל-אַנְשֵׁי יָבֵישׁ, אֶל-נָחָשׁ, כְּרָת-לָנוּ בְרִית, וְנַעַבְדֶךָּ וַיֹּאמֶר אֲלֵיהֶם, נָחָשׁ הָעַמּוֹנִי, בְּזֹאת אֶכְרֹת לָכֶם, בִּנְקוֹר לָכֶם כָּל-עֵין יָמִין; וְשַׂמְתִּיהָ חֶרְפָּה, עַל-כָּל-יִשְׂרָאֵל

These sound like quite cruel terms of surrender. To say this would be a reproach, that it would be humiliating is an understatement, but from the Ammoni perspective, it served several purposes.

In those days, warriors held their shields with their left hand and so the left eye was generally covered. A soldier would try to shield as much of his face as possible, so that only the right eye was used primarily on offense. So if the Bani Isra'il had their right eyes plucked out, it would be very difficult for them to wage any kind of effective warfare, but they could still see well enough with one eye to be able to be servants for the Ammonim. That is the strategy of Nachash and his Ammonim here.

So this is the type of individual who is being dealt with in deceiving Adam (as) and Hawah (as). This is not a cut and dry matter of them understanding the clear implications of their actions. This was deception by the ultimate Adversary of humankind, who has deceived those who inhabit the Earth, from the very beginning of human civilization.

Thus, it was not that Adam (as) and Hawah (as) willfully disobeyed the literal words commanded by their Lord. The deceiver Iblis twisted the meaning of the warning, not to enter into the kingdom of Iblis, not to partake in the sciences of Iblis, not to trust Iblis. He made them second guess what they had even heard from the Malaikah. Thus they were lured into sin, led down the left hand path, not knowing where they were heading. However, again we see the protection from sin exemplified in this example. Though Iblis set out to deceive them, and thus cut off the Prophetic Tree at its very roots, Allah protected them. Upon seeing that they had in fact been tricked, they repented for the wrong doing that they had done in ignorance.

Wahhabi's will additionally claim that Nuh An-Nabi (as) made the mistake of praying for his unbelieving son, for which he was rebuked by Allah. In the Quran, we read:

"Nuh said: 'O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers." Al-Quran, Sura 11:47

قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلاَّ تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ

In his seeking forgiveness, he admitted that he had made a human error. However, there is no indication that what he did was sinful.

"You are our Wali (Protector), so forgive us and have Mercy on us, for You are the Best of those who forgive." Al-Quran, Sura 7:155

قَالُواْ يَا مُوسَى إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ نَحْنُ الْمُلْقِينَ

Again, this error is not the same as sin. If a Nabi shot a bow and arrow and didn't hit a bullseye, this would be error. If he played a game of basketball, shot and missed, this is error, but it is not sin. Certainly Nuh's (as) son was not of those who would repent and turn to Allah in Submission. However, praying for him to come to Islam is not a sin. Allah was simply telling Hu's Nabi that he needed to let go and understand that this son was a kaffir and would never turn to Islam. Nuh (as) did not commit sin, but he was not to be wasting his prayers on someone who had given themselves over to the Fire.

Ibrahim (as) admitted that all of humankind require forgiveness, because we all fall short in gratitude, forget and make human mistakes. 

"Ibrahim said: 'Our Lord! Forgive me and my parents, and (all) the Believers on the Day when the reckoning will be established." Qur'an, Sura 14:41

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

Ibrahim (as) was not putting himself in the same category as his parents. However, he was humbly begging for forgiveness for his family, and also acknowledging his human shortcomings. Nonetheless, this does not imply that there was any error or deficiency in the Risalah he delivered, or in the righteousness of his actions in matters of the Din.

Allah even spoke of subjective human error to Muhammad Al-Khatam Al-Anbiyah (sal): "Patiently then persevere: for the Promise of Allah is true: and ask forgiveness for your mistakes and celebrate the Praises of your Lord in the evening and in the morning." Al-Qur'an, Sura 40:55

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ

We know that Muhammad (sal) made subjective human errors. We know that at first he even questioned whether Jibra'il was a jinn, due to his appearance and due to the profundity of what had just taken place. We know that he also questioned his sanity. This however, confirms his sanity, as only a fool would experience such matters and walk casually away from them as if nothing had happened at all.

So was Muhammad (sal) in error when he questioned himself as to these matters? Yes, he was, but being in error and practicing error at two different things. As a Ma'sum, protected from sin, Allah had granted Muhammad (sal) and all Anbiyah (as) the ability to use Al-`Aql to reason and deduce matters, considering the error, and ultimately embracing the Truth. Imam `Ali Riza (as) tells us that we must understand Islam through reason:

"The greatest of miracles of Allah is the human mind. It allows ideas to be thought through and reasoned out. Islam appeals to human reason. Man must accept Allah through reason and not through miracles."

Thus Muhammad (sal) considered error, just as Ibrahim (as) considered the error that members of the Zodiac itself might be Allah. 

"When the night covered him over, He saw a star: He said: 'This is my Lord.' But when it set, He said: 'I love not those that set.' When he saw the moon rising in splendor, he said: 'This is my Lord.' But when the moon set, He said: 'unless my Lord guide me, I shall surely be among those who go astray.'" Sura 6:76-78

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لا أُحِبُّ الآفِلِينَ فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَـذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لأكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّي هَـذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ

Yet ultimately this was just a step in their ultimate understanding of Al-Haqq. As it is written: "Such who remember Allah, standing, sitting, and reclining, and consider the creation of the Heavens and the Earth, (and say): Our Lord! You did not create this in vain. Glory be to You! Preserve us from the doom of Fire." Al-Qur'an, Sura 3:191

الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Thus, it is written in relation to Muhammad An-Nabi (sal): "That Allah may forgive you your mistakes of the past and the future, and complete His favor upon you, and guide you on the Straight Path." Al-Qur'an, Sura 48:2

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

These "mistakes" do not mean kufr. They do not mean that Muhammad (sal) was living as a kaffir at any point of his life. These mistakes do not mean that he taught anyone anything contrary to Islam and the Risalah that was given to him to proclaim. These mistakes are simply the normal day to day things that made Muhammad (sal) a human being. It is not important for us to speculate as to what mistakes they were. It is enough to know that Allah tells us in Al-Qur'an that Muhammad (sal) is just a human being, like us, with no inherently elevated significance (beyond that of the excellence of his own works), other than that of being Allah's Messenger.

"If then they run away, We have not sent you as a guard over them. Your duty is but to convey. And truly, when We give man a taste of a Mercy from Ourselves, he does exult thereat, but when some ill happens to him, on account of the deeds which his hands have sent forth, truly then is man ungrateful!" Al-Qur'an, Sura 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

"Whether We let you see something of that which We have promised them, or make you die (before its happening), your's is but conveyance (of the Message). Ours the reckoning." Al-Qur'an, Sura 13:40

وَإِن مَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ الْبَلاَغُ وَعَلَيْنَا الْحِسَابُ

"The duty of the Rasul is only to convey. Allah knows what you proclaim and what you hide."   Al-Qur'an, Sura 5:99

مَّا عَلَى الرَّسُولِ إِلاَّ الْبَلاَغُ وَاللّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

Obviously if the Qur'an speaks of things that YOU define as fallibility in the Anbiya (as), yet it is also said that the Anbiya (as) and Khalifatun (as) are Ma'sumin, then it is YOUR subjective interpretation of what "infallibility" is that is in error. 

Turning towards Allah or turning from transgression?

"He said, 'He is being unfair to you by asking to combine your sheep with his. Most people who combine their properties treat each other unfairly, except those who believe and work righteousness, and these are so few.' Afterwards, Dawud wondered if he made the right judgment. He thought that we were testing him. He then implored his Lord for forgiveness, bowed down, and repented." Al-Quran, Sura 38:24

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيراً مِّنْ الْخُلَطَاء لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ

The ayah translated above gives a misleading impression of "tauba" or repentance which follows after committing a sin. But the actual word in Arabic is "Anaba" which means turning towards something. In Mufaradat-e-Raghib Dictionary of Quranic terms, Vol 2 page number 1083, the meaning of root word of Anaba is explained as follows:

"An Naub means something going back again and again for example the honey bee is also called Naub as it goes back to its hive again and again."

The word naub is used in its various forms in Quran at 18 places and it is never used in association with a sin.

Further reference can be made to the following ayaat where this word is used: 13:27, 31:15, 38:24, 38:34, 39:17, 60:4, 11:88, 42:10, 40:13, 42:13, 39:54, 11:75, 34:9, 50:8, 50:33, 39:8, 30:31, 30:33

The word naub in most of the places is used with Anbiya such as Dawud (as), Sulaiyman (as), Ibrahim (as) or with good servants of Allah turning to Hu.

"Tauba" is from the root word "Taub" that means leaving after committing the sin usually translated as repentance. It is used 87 times in Quran.

The english translation of Surah 38 Ayah 24 does not say that Dawud an-Nabi (as) committed any sin:

Every translation of this Ayah conveys the meaning that Dawud (as) thought that Allah has tried him. It doesn't say that Dawud (as) has commited any sin (Zanb) or Allah said that Dawud (as) had committed a sin. Dawud (as) only "thought"; for which the word "Dhan" is used which is the root word of "Adh-dhan" and this means results acquired after observing some clues, and it is weaker then 'knowledge". It becomes knowldedge if the observation is more accurate and clues are strong (Mufradat-e-Raghib Dictionary of Quranic terms, Volume 2, page number 657] that he was tried by Allah.

The Arabic word used for "tried" in this Ayah is "fitnah". The word "fitnah" is from the root word "al-fatan" which means to melt gold in fire so that one knows about its purity. 

Notes: Mafradat-e-Raghib Dictionary of Quranic terms, Vol 2 page number 778.

"Surrounding all their doings"

People who are familiar with the Qur'an, know that such a sharp change of addressee has been applied in many Ayaat. For instance we read in Quran:

"O Yusuf! pass this over and [O wife of Aziz!] ask forgiveness for your sin, for truly you have been at fault." Al-Qur'an, Sura 12:29

يُوسُفُ أَعْرِضْ عَنْ هَـذَا وَاسْتَغْفِرِي لِذَنبِكِ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ

In the above verse, "O wife of Aziz" has not been mentioned and the address to Yusuf An-Nabi (as) looks as if it is continuing to the casual reader. However, in the Arabic, there is switch of the address from masculine gender to feminine gender. This shows clearly that the second sentence saying "and ask forgiveness for your sin..." - which utilizes the feminine gender in the original Arabic, is addressing the Aziz's wife and not Yusuf An-Nabi (as).

Notice also that both sentences are within one Ayah. Also note the immediate change of addressing from Aziz's wife to Yusuf (as) and again back to the wife in verses before verse 29 and also within that ayah.

The reader should be aware that when a group of women are being addressed, feminine gender is employed. However, if only one man exists among that group, masculine gender is used instead by default, just as a gender neutral subject will be defined by default in the masculine, unless there is something that makes it more feminine by nature. Thus, to refer to an "IT" we say "Hu" in all Semitic languages, including both Hebrew and `Arabic.

Another Example in the Qur'an says: "And their Prophet said to them, 'Indeed Allah has appointed Talut (Gideon) as a king over you.' They said, 'How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.' He said: 'Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants Hu's Kingdom to whom Hu wills. And Allah is All-Sufficient for Hu's creatures' needs, All-Knower."" Al-Qur'an, Sura 2:247