All evidences prove that all the prophets, may Allah bestow peace on them, were free from idol worship or any doubt or ignorance about Allah. They were all believers in the oneness of Allah even before they were proclaimed as prophets. There is no recorded case of any prophet believing in multiple gods during their pre-prophetic periods or indulging in amoral acts.
The Qur’an has described the cases of chargesheets thrown at the Prophets. These included the fact that the Prophets initiated a new course of faiths and practices that they were not accustomed to. These,in their opinion,amounted to heresies. They would not remain silent if any case of idol worship or amoral indulgence of the Prophets had happened. They reacted on several occasions, criticising whatever they had to accuse. For example, the Jews in Madinah cried foul on the change of Qibla, the direction to which the Muslims face when they say prayers (salat).
“The foolish among the people will ask, ‘Why did they turn away from the direction of prayer they used to face?’ Say, (O Prophet) ‘The east and west belong (only) to Allah. He guides whoever He wills to the Straight Path’.” (The Qur’an 2:142)
But they did not say that Prophet Muhammad may ﷺand the Muslims changed their faith and turned around what they had been proclaiming earlier. They never said that the Prophet ﷺ was earlier on their path of idol worship and then he changed the course. No, the Prophet ﷺ, like other Prophets, was steadfast on this belief in the oneness of God and in rejecting all their gods.
One reason behind this protection of the Prophets from deviant faiths is that they were, en masse and severally, solemnised by Allah to the correct path before they were brought alive on this earth. Allah described that moment in the following verses.
“And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Nooh and Ibrahim and Musa and Isa, the son of Maryam; and We took from them a solemn covenant.” (The Qur’an 33:7)
“And [recall, O People of the Scripture], when Allah took the covenant of the prophets, [saying], ‘Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.’ [Allah] said, ‘Have you acknowledged and taken upon that My commitment?’ They said, ‘We have acknowledged it.’ He said, ‘Then bear witness, and I am with you among the witnesses.” (The Qur’an 3:81)
In the case of Prophet Muhammad ﷺwe know the story of Jibril, may Allah grant and bless him peace, who had opened his heart and cleansed it in his childhood days.
We may study carefully some verses of the Qur’an which, if visited carelessly, may give inconsistent meanings on the issue.
“We also showed Ibrahim the wonders of the heavens and the earth, so he would be sure in faith. When the night grew dark upon him, he saw a star and said, ‘This is my Lord!’ But when it set, he said, ‘I do not love things that set.’ Then, when he saw the moon rising, he said, ‘This one is my Lord!’ But when it disappeared, he said, ‘If my Lord does not guide me, I will certainly be one of the misguided people.’ Then, when he saw the sun shining, he said, ‘This must be my Lord; it is the greatest!’ But again, when it set, he declared, ‘O my people! I totally reject whatever you associate (with Allah in worship). I have turned my face towards the One Who has originated the heavens and the earth – being upright – and I am not one of the polytheists.” (The Qur’an 6:75-80)
In the above verses, when Ibrahim, may Allah bestow peace on him, talked about the stars, moon, and the sun, ‘this is my Lord’, he meant, ‘how can these be my lord?’ This was his refutation of the beliefs of the disbelievers, including his father. It is obvious from his address to his father and his people, “What do you worship?” (The Qur’an 26:70)
“(Ibrahim) responded, ‘Have you (really) considered what you have been worshipping – you and your ancestors? They are (all) enemies to me, except the Lord of all worlds. (He is) The One Who created me, and He (alone) guides me. (The Qur’an 26:75-78)
Ibrahim, may Allah bestow peace on him, was very clear in his faith. Allah praised him, saying, “(Remember) when he came to his Lord with a pure heart.” (The Qur’an 37:84) His supplication to Allah was, “Keep me and my sons away from worshipping idols.” (The Qur’an 14:35)
At this stage, we may ponder over verse 93:7 of the Qur’an addressed to Prophet Muhammad ﷺwhich has been translated into English by different translators as follows:
“He found you misguided and guided you.
“And He found you lost and guided [you].
“Did He not find you unaware of the Right Way, and then directed you to it?
“Did He not find thee wandering and direct (thee)?”
The Arabic word ‘dhalla’ used here, which has been translated as ‘misguided’, ‘lost’, ‘unaware’, and ‘wandering’, has several meanings: to be lost in error and deviation; to be unaware of the way and to be bewildered at the crossroads; and to be lost and gone astray. The verse of the Qur’an discusses the stage of the Prophet ﷺ before the first revelation from Allah came. He used to go and stay for long periods in the Cave Hira and contemplate on the state of affairs. He knew that faith in multiple gods, the practice of idol worship, and the immorality and lawlessness prevalent in society were not correct. But the solution and the way ahead to correct this were not available to him. He was lost in these thoughts and was unaware of the right approach to be adopted. This verse of the Qur’an describes that situation and the guidance he received from Allah. As far as the faith in the oneness of God and keeping all prevalent ill practices were concerned, he was always on the right path. At another place in the Qur’an, Allah described His mercy on the Prophet ﷺ by saying, “And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favour of Allah upon you been great.” (The Qur’an 4:113)
Similarly, we may understand the statement of Prophet Musa, may Allah bestow peace on him, that, “I was misguided when I did it.” (The Qur’an 26:20). He saw an Egyptian beating an Israelite and gave a blow to the former, who died. It was simply an accidental death and was not committed intentionally. He described this as an act done without being aware of its unusual consequence. Here too, the word ‘misguidance’ used by him and quoted in the Qur’an has nothing to do with being unaware of the limits imposed by Allah and the rights of a human being.