No. All the Prophets were as human as every one else. As such it is highly probable that they did commit mistakes. However, to commit a mistake and then to stand by that mistake : that would not be becoming of any prophet. Indeed, it is such mistakes which come to be called as sin. To plan the execution of a criminal act and then to execute it constitutes the greatest of sins. The Bible has attributed to the pure character of the Prophet David this most heinous of sins. David is attracted by the beauty of the wife of his soldier, Uriah; he brings Bathsheba to his bed-chamber; David then sleeps with her; she becomes pregnant; he then tries to place the cause of her pregnancy
upon Uriah; fails in the effort; he deceives Uriah in the battle field; Uriah is thus done away with; David then marries Bathsheba (2 Samuels, chapter 11). Similar is the case of all the other stories of the Prophets that find mention in the Bible.
The Qur’an, however, makes it clear that there was everypossibility that the prophets did, indeed, make mistakes and that when they actually did err, the Lord Creator corrected them corrected them and, thus, they turned repentant and begged forgiveness of God. The Qur’an, which presents Ibrahim as one of the most exemplary personalities in history, nevertheless, does cite an incident from his life which, however, was not to be taken as an example. His
mistake was that he had prayed to God for the forgiveness of the sins of his father who was an idol worshipper and a denier of Truth. (Cf.Q 60:4). In view of the fact that in the conformance to divine decree nothing, not even the love for one’s parents, should be an impediment, the Qur’an had pointed out that the act of Ibrahim was, indeed, an improper one and that there was to be in it no example, whatsoever, for the believers to emulate. Similarly, the Qur’an makes it clear that some of the other prophets, too, had made mistakes in their lives; it also clarifies the lessons the believers are to learn from these errors of conduct.
The mistakes in Muhammad’s own approach were also not allowed by the almighty God to go uncriticized. The Qur’an reproaches the Prophet for having cast a glance of impatience at a blind man who had, in approaching the Prophet for guidance, interrupted his conversation with some of the most prominent men of Quraysh (Cf.Q 80:1-10). In the Battle of Uhud, wherein the Prophet received injuries on his own person and many of his followers themselves were killed, the Qur’an again corrected him when, so impassioned, he muttered to the effect that the disbelievers would never progress. (Cf.Q 3:128)
In the Qur’anic vision not even these slightest of errors, which to our mind would appear insignificant, were to be seen in the lives of the Prophets. It was for this reason, therefore, that God had Himself criticized and corrected these errors of conduct as, and when, they occurred. As such, it can be asserted with confidence that the Qur’an does not tolerate, to the least degree, the claim that major sins like adultery were committed by theProphet of Almighty God.