The first verse reveals three issues.

One: the great tribulations set by God for Abraham in which he was successful.

Two: The great status that Abraham received after these tribulations.                   

Three: The desire of Abraham that the same status should be given to his progeny and the reply by God that He will never let this status go the unjust in Abraham’s progeny.

“And remember when Abraham was tried by his Lord with certain commandments which he fulfilled. He said, “Verily I shall make you an Imam over mankind. (Abraham) said: “And my progeny?” God said, “My covenant will not include the unjust.”

We have already discussed the objections raised about the first instance. There is a great discussion now about the second which is concerned with the elevated status.

Does Imamate mean Prophethood? There is enough evidence that prove that Abraham got this status after he had been given the prophethood and that too in the last stages of his life. Since he already had two sons namely Ismail and Ishaq he desired that they should inherit this status but he only asked for Imamat. Every one knows that Abraham was not bestowed with any child till a very late age in life so much so that he became despondent and desperate. Then the angels came and gave him the glad tidings when they came for the destruction of the people of the apostle Lot.

Verse 55-56 of Surah Hijr says:

“They (the angels) said, “We give you true glad tidings so do not despair.” Abraham said, “Who but those gone astray despair for the mercy of their Lord?’

His wife (Sarah) was pleasantly surprised by the tidings.

Verse 72 of Surah Huod says:

“She said (in astonishment),” Woe unto me! Shall I bear a child when I am old woman and my husband an old man? Verily! This is something strange.”

The angels admonished her never to despair about the mercy of God. This is why it is far fetched to suppose that it was about prophethood.

What it actually means is God’s complete authority over deeds, souls and all departments of human life. It includes the evident and the hidden authority on the human souls through the manifest and hidden nurturing and taking them to perfection by God’s will. It is also about saving them from errors and sins plus all other duties that the prophets are responsible for.

It is a status above that of prophethood that only a few prophets have been able to attain. The third issue is related to Abraham and his desire of seeking this status for his progeny. The answer given to him was that this status will never reach the unjust. The issue again is what is meant by the unjust? Is it necessary to what and who is unjust? Is it related only to a person unjust in his deeds? It is not only farfetched but impossible that Abraham would seek this status despite some among his progeny being unjust and especially after being successful in all his tribulations. This then will be unwarranted despite the word “Zalim” being interpreted as disbelief. This has been depicted in verse 13 of Surah Luqman that says:

“Polytheism is the greatest inequity.”

Its meaning is so vast that it includes all kinds of mischief and sins.

This is why here unjust is the person who has this trait. The station of Imamat is so lofty that none can reach it except when someone is purely cleansed of all kinds of polytheism, injustice and sins or be infallible in other words.

This is why Fakhruddin Razi has explained this verse as “This verse proves the chastity and purity of the apostles in two ways:

Firstly: It is indeed been proven that this purity and chastity means Imamat and there is no doubt that every prophet is not Imam but he who has an elevated status above others and the verse clearly proves that an Imam can never be unclean.

This proves that a Messenger of God cannot be impure; neither can he sin nor can he mistake mistakes.

Secondly: The word “Ahdi” refers to the Messengership and it means that an unjust person cannot attain this status. It is imperative for a prophet of God to be infallible. This verse stands good for the Imamat in this sense also because every prophet is an Imam because he is the guide and leader of all men in all affairs with exception. (1)

As we have seen Fakhr Razi‘s explanation of Imamat is inconclusive l but at least he admits that infallibility is imperative for the prophets and the Imams And this is worth thinking about. It is possible that this argument of his may be for establishing the purity of the Imams and not about the prophets as depicted in the verse.

We can answer this doubt can be explained by the words that Abraham had used for his desire that this “Ahad” or Imamat may go to his progeny. God has replied that this status will never reach those who are unjust and it may include both prophethood and Imamat. Both are divine stations and both cannot be attained by the unjust. This has been stated by Tafsir Ruhul Bayan. The verse describes the great status of the prophets who are elevated before and after being commissioned for it. (2)

In the second verse God asks the people to obey the deeds of the Messenger and to refrain what they ask them to refrain. He has asked that they be pious because is severe in his admonishment and the term “wama Innakummur Rasool” includes all his teachings and deeds opposite of “Wama Nahai kum Indama nanhuwa”. This has been explained by most commentators.

( Like Tabrisi in Majmaul Bayan, Abul Fatuh Arraazi in Ruhul Jinaan, Qartabi in his Tafsir and Fakhr Razi in Tafsir Kabeer.

The same sense is found in the third verse as a compulsive command. It is said:

 “He who obeys the Messenger has indeed obeyed God, but he who turns away, and then We have not as a guard over them.”

We should also note what Fakhr Razi has said, “This verse is a solid proof of the purity and chastity of the Holy Messenger and he says what comes to him from God so if he makes a mistake then obedience to him will not be obedience to God. Since he is infallible in deeds God has commanded us to obey and follow him (completely). (3)

The 4th verse too carries the same meaning and it says:

“But no, by your Lord, they can not believe, until they make you the judge in all the disputes among them and do not resist your decisions accepting them fully.”

It is clear that when we do not the decree of a Qazi (judge) if we know that he does not err then it is compulsory for us to totally accept the decree issued by the Holy Messenger in any matter. The previous verse proves the same and it is a valid proof of the purity of the Holy Messenger. Fakhr Razi has clearly stated that this verse that the prophets of God are infallible.

This is why God has made it compulsory to obey their commands and to accept them openly and heartfully. This is why mistakes of any kind are denied for them. (4)

It is correct to say that the Messenger has been given a command but we have also been told to obey him. We quote Imam Sadiq’s hadith as follows:

“ If any group of people pray to God, fast as prescribed performs the Hajj and then even says that something has been made up by God’s Messenger or that his soul is blemished then they are polytheists.” And then he recited this verse. (5)

It is also clear that this verse is linked not only to the time of the Messenger but till the judgment day. Some commentators have pointed this out. (6)

So whoever goes against any Sunnah or command of the Messenger or finds them unacceptable in his heart then he is what this verse speaks about.

It is proven by the last three verses that we should follow the deeds and commands of the Messenger completely and that purity is imperative for him.

Some scholars from among the Ahli Sunnah have given a very strange interpretation like in Sahih Muslim that once the Messenger passed a group of people tending the date palm trees and he said, “You will not get fruits from it.”

Some time later he passed them again and asked, “what happened to your dates?’ They said, “You said this and that to us (that they will bear no fruits) but they have borne fruits. So the Messenger said, “You know your work better than me.”(7)

Some of them have divided the hadith of the Messenger into two kinds.

The first is the command of God related to religious tenets and the second are those commands that he has given as a Messenger in his personal capacity about the worldly deeds. He is infallible in the first instance but not in the second.

We do not believe in such a hadith because it is against the Book of God. The Qura’n has described the hadith of the Messenger as revelation itself. Verse 3 of Surah Najm says:

“Nor does he speak of his own desire.”

So how is possible that the Messenger despite his purity and elevated status enjoined the people without having knowledge? Is it possible to degrade his words to such an extent that he is reported to have said, “You know the work of this world more than me”?

There is no doubt that the Messenger has the most knowledge and wisdom and he has vast knowledge whether they are about the date palm. Indeed a person who is the leader of the entire Muslim world with such a great knowledge and purity should also have the knowledge of the unseen.

This is why we think that the hypocrites and the enemies of Islam are behind the creation of such hadiths. They have concocted such incidents to lessen the prominence and purity of the Messenger and create doubts about his knowledge and wisdom. This is utter rubbish.

This is why many people present surprising and astonishing stories. The author of Al Minar, Maraghi, has discussed a lot of issues resulting from such frivolous hadiths.

Anyway, the words of the Messenger are of two kinds, whether they be hadiths or speeches, for people who have diseased hearts, plagued with insincerity in religion,

 These are the people who discuss whether the words according to them are of the first or the second kind.

We will discuss Inshallah; the reasons that have lead them to search for errors in his words even though there is no scope for them. We believe that purity, infallibility and sincerity is a must for the apostles of God and the Imams.

The 5th verse addresses the Muslims:

“Indeed there is for you in the Messenger of God an excellent example of conduct for him who places his hope in God and the Final Day and remembers God too much.”

The word “Uswa” has two meanings. It is sometimes used to denote reformation or treatment for cure and this is why the “Tabeeb” or doctor is called “Aasi”. Secondly, it is often used to denote sadness and remorse.

Some people believe that if this word is based on “Wau” then it has the first meaning and if it is taken as “Usyatun” then it has the second meaning

It is also construed that one of meanings contain both for reformation is for the one who is remorseful and sad. (About his deeds).

So the 5th verse clearly states that we should consult those great people (sent by God) and follow them.

It is also notable that the word means following and copying and this meaning is not an attribute. This means that Qura’n does not say that the Messenger is just an example for you but that he is the best example. (Reflect deeply)

The word “Laqad” is used for emphasis and the word “Kana” refers to the fact that the Messenger is the best example for all the Muslims for all times..

The Word “Lakum” includes all the Muslims but the term “For him who hopes in Allah and the final day and who remember God much” points to those that have these attributes. It is they who believe in God and the Day of Judgment and remember God very much. They are those who make the best use of these attributes.

This verse also refers to the steadfastness and bravery of the Messenger during wars but the meaning of this verse has no conditions and limitations. A question that arises here is: “Is it possible to unconditionally follow a person who is neither infallible and pure nor sincere?”

The answer:

The answer is very clear and is related to the issue of infallibility and sincerity and is a proof of the obedience to the infallible ones. It is not imperative to follow every person at any point of time or place. This is the reason that this verse and others command the believers to obey and follow the Holy Messenger.

The word “Uswa” has been defined at two other places as in verse 4/6 of Surah Mumtahena that addresses the believers in the days of Apostle Abraham though they were not infallible. The verse says:

“There is for you an excellent example in Abraham and those with him when they said to their people, “We are aloof from you and whatever you worship besides God.”

But this verse specifies that the command is only for one specific instance to stay away from the polytheists. In the days of the Messenger, there is a big group that was related to such people and had connections with them. Thus the Qura’n says, “Follow the example of Abraham and his followers who professed and believed in the oneness of God and kept aloof from the polytheists.

The 6th verse of this Surah also stresses this point but does not emphasize that it is compulsory to the companions of Abraham (Reflect)

The 6th verse addresses the family of the Holy Messenger:

“Indeed God intends to keep away every kind of abomination from you O people of the Prophet’s household and purify you with a perfect purification.”

According to Maqayis-ol-Logaht the word “rijs” actually means “interaction”. This refers to the interaction with unclean things for this leads to contamination.

But Raghib has defined “Rijs” in Mafuradat as filth and said there are 4 reasons for this:

This rijs may be inherent, intellectual or religious or all of them. Some people have five various meanings for “Rijs” like sins, polytheism, jealousy, miserliness, or the uncleanliness acquired interaction with others, the sore and its puss, excessiveness, doubts, disbelief, curse, abhorrent things and others

It is also thought that the meaning of this word is very vast and includes all kinds of sins like polytheism, miserliness, internal and external evil, bad behavior and all others that contaminate the soul. It is a fact that Ahlul bait of the Messenger are free from all such things and there is no doubt that this verse is addressed because of the desire of the Messenger to certify their purity and infallibility.

But who are the Ahlulbait? We will discuss this later Inshallah.

Indeed the decision and desire of God is a must. His desire to make them free from all contaminations pronounces their high state of purity and polytheism and sins are also a kind of “Rijs’. It is absolutely certain that this denial of all “rijs’ includes all manners of sins.

Is this decision manifest or hidden? Has got stopped the Ahlulbait from committing sins or enjoined them to purity?

It is sure that the first is not the case so His decision is manifest and this means all of them capable of discharging their duties and staying aloof from sins. The word “Innama’ is used to limit the meaning to the Ahlulbait only. (Think deeply)

So this manifest desire is attached to the inherent one but it does not mean that they are in anyway forced to be pure.

It is because the apostles and the Imams (as we will find in this hadith) did not sin despite having the freedom to do so because has instilled such divine attributes in them which always enjoin them towards purity. It is like some wise man being directed by his intelligence from disobedience despite his having the capability to do so (this will be explained when we deal with the verse.

1. Tafsir Kabeer vol.4 page 48

2. Tafsir Ruhul Bayan vol.1 page 338

3.Tafsir Kabeer vol.10 page 193.

4. Tafsir Kabeer vol. 10 page 165

5. Tafsir Majmaul Bayan vol.3 page 69

6. Tafsir Ruhul Ma’ani vol.2 page 65

7. There are 3 hadiths about this issue in Sahih Muslim (vol.4 Chapter 38 page 1835 hadith 139 and 141; the chapter is on the necessity of those things that the Messenger has said about things other than worldly work.