Title: Imitating the Prophet (pbuh) Question: Assalamu alaikum. Thank you for your answer on above title posted in your site on May 23, 2004. You say that Ayat 33:21 says that we should follow only his (S) moral characters. Which Tafseer says this? There are also other similar Ayats like 59:7,3:31 and 7:158. Therefore we have to imitate him (S) in his actions and his words unless there is evidence that a specific action of the Prophet (S) was only desirable to imitate or that it was peculiar to him. Then you say that about Prophets wives. But this is clearly stated in Ahzab from Ayat 50 onwards. Then you say that Ayat 2:208 has nothing to do with this Question. Check any Tafseer and you will see t! hat all of them say that this includes every sphere of life. Hope you will clarify this considering the above points. Hope you will answer this question. Thank you. Answer: You wrote: "You say that Ayat 33:21 says that we should follow only his (S) moral characters. Which Tafseer says this?" What I stated was: "...the referred verse does not say that he is to be copied even in those things which are specific to his person or position. If you keep in mind the context of the stated verse then you shall notice that it is referring to the Prophet's moral behavior and also his belief and his trust in God especially during a battle. It is in this that he has been termed a most excellent example for his followers." [1] Of course just because the verse was revealed in a particular context (i.e. in reference to the Prophet's behavior in times of war), doesn't mean that he is only a shining example for us in battle. This is obviously not what I was saying. However, it would be just as erroneous to claim that the verse is stating that he is to be followed in absolutely everything. It should easily be recognizable from the above quoted words of mine that my answer is based on my understanding of the verse within its context. The verse in its context reads as follows: "There was indeed the best model for you in the Messenger of Allah, for every such person who looks forward to Allah and the Last Day, and remembers Allah much. And when the true believers (at that time) saw the invading hosts, they cried out, "This is what Allah and His Messenger had promised us: Allah and His Messenger were absolutely true." This increased them all the more in faith and resignation. There are among the believers those that have been true in their pledge to Allah: some one of them has fulfilled his vow, and some other is waiting for it: they have made no change in their attitude. (All this happened) so that Allah may reward the truthful for their truthfulness and punish the hypocrites, or accept their repentance as He will. Indeed Allah is All Forgiving, All Merciful." Al Ahzab 33:21-24 You wrote: "There are also other similar Ayats like 59:7,3:31 and 7:158.Therefore we have to imitate him (S) in his actions and his words unless there is evidence that a specific action of the Prophet (S) was only desirable to imitate or that it was peculiar to him." In religion the Holy Prophet (pbuh) as a representative of God is to be obeyed and followed, there is no doubt about that. However, exceptions to this principle include all such actions of the Prophet (pbuh) that were specific to his position as a prophet or a messenger of God and/or actions relating to his personal tastes. As I mentioned last time the establishment of the rule of Islam and the complete annihilation of Kufr (i.e. rejection of absolute truth) relates specifically to God's law relating to His messengers. I mentioned in my answer to you: "The establishment of Islam and the removal of kufr (i.e. rejection of Absolute Truth) was obviously one of the spheres which belongs exclusively to him as a witness of God's justice to his addressees. The position of being witnesses of God's truth to the world was then given to the collectivity of the Banu Ishmael after the Prophet (P). However, after them nobody else had such a status." [2] You may want to look at Surah Al Baqarah 2:143 and Surah Al Hajj 22:78 to get a better understanding of the above words of mine. You wrote: "Then you say that about Prophets wives. But this is clearly stated in Ahzab from Ayat 50 onwards" I am aware that the Qur'an has specifically given a separate set of directives regarding the marriages of the Prophet (pbuh). The above two verses (i.e. 2:143 and 22:78) that I referred you to should help you understand that the establishment of Islam and removal of kufr too was not a general directive for all at all times but rather a directive that is specific to the Prophet (pbuh) and the lineage of Banu Ishmael , according to the Holy Qur'an. God Almighty Himself gave this status to the Messenger and the Banu Ishmael in their collectivity. It is they (i.e. the Prophet and the descendents of Ishmael in their collectivity after him) who were the ultimate witnesses of God's truth to their addressees and it is because of the exposure of the truth in its ultimate form through them that their addressees were to be punished for their rejection of this truth. I hope this helps, Allah (swt) knows best Hischam Khan September 20, 2004 [1] See previous answer: Political Establishment of Islam [2] Ibid . also see : The Political Revolution Brought about by the Prophet (pbuh) and its Significance in Planning for the Reestablishment of 'Khilaafah' in the Present Times