Did Qadi Iyad agree with the Rafidah (Imamiyyah) regarding the infallibility of prophets before and after prophethood, even concerning minor sins, and even those committed out of forgetfulness, as Muhammad Al-Ashqar mentioned?

The issue of the infallibility of prophets before and after prophethood was affirmed by a group of the People of the Sunnah, and Al-Qadi Iyad was not alone in this view; a number of scholars other than him also held it. Regarding their infallibility before their mission, Al-Abbi narrated from Iyad his saying: "And in the core of his (the Prophet's) heart, wisdom and faith in childhood are evidence for what the verifiers say, that the prophets, peace be upon them, are infallible from childhood." Al-Qastallani said: "Indeed, he (the Prophet), peace be upon him, is infallible from sins after prophethood and before it, major and minor, intentional and unintentional, according to the most correct view, in his outward and inward aspects, his secret and open deeds, his seriousness and jest, his contentment and anger." Ibn Hazm said: "With certainty, we know that Allah Almighty preserved them before prophethood from everything that could harm them after prophethood."

As for their infallibility from minor sins after prophethood, a number of scholars affirmed this, including Imam Abu Hanifa in Al-Fiqh Al-Akbar: "The prophets, peace be upon them, are free from minor and major sins." This was affirmed by Ali Al-Qari, Fakhr al-Din al-Razi, and Taj al-Din al-Subki. What is meant by minor sins here are those that are not ignoble, for the Ummah has unanimously agreed on the infallibility of prophets from ignoble and vile minor sins. Al-Shawkani narrated the consensus of the Usuliyyin (scholars of legal principles) on their infallibility after prophethood from anything that would demean their status, such as moral vices and ignoble acts.