The answer to this question is simple and clear if we review the conclusions from the last three questions. Their Tat-heer and ‘Ismah is logical and necessary in order for them to perform their roles and jobs in the most complete and perfect way possible. It is needed due to the criticalness, vitality, and importance of their responsibilities towards all mankind.
After all, how is it possible that a Messenger be appointed to convey a message which urges people to obey Allah (SWT), while he himself is capable of disobeying Allah (SWT)? If that were the case, all of the message would fall in great danger and that is not logical at all!
How will the Messenger present the very important and great message while he himself is exposed to lying, dishonesty, forgetting parts of the message, foolishness, lack of wisdom and mind, weakness, physical defect, and the negative aspects of the creations, etc?
This will cause his message to be surrounded by doubts and suspicions in its authenticity and validity. It will place a big question mark on the messenger himself and will give the enemies of the Message an opportunity to attack Islam and question its divinity.
That is because the mind will ask itself: Was not God-the Creator able to make His Messengers purified and protected from these negative aspects before He appointed and assigned them with this grave responsibility?
This question is logical to ask and may stand as a proof of a forged and invalid message along with its messenger. For example, is it possible that a doctor sends a sick and crippled person to deliver a message on his behalf to one of his patients or customers?
Is it possible that a police department sends a limping, one-eyed criminal with a tattooed face to claim that he is a police officer who carries a message to you on behalf of the Chief of Police?
Is it possible that the service people of a laundromat send your clothes to you after being washed, with an ugly-looking person who is wearing filthy clothes? Surely, this can never happen in our normal life and if it did, you will immediately doubt, suspect, and question the truthfulness of the message and the messenger.
Each one of us carefully chooses those who may represent him or carry his message, and if we could pick the best of people, we would certainly do so. For instance, the workplaces and employers take extra care in selecting the most qualified candidate who will be representing them in every aspect.
Take a look at any job application and the questions it contains in which their purpose is to determine the extent of your “purification” in order to suit the type of work that you will perform. Then they examine and review the applications and select the most purified and qualified candidate to perform the job.
So, why don't we apply the same principle in this case too? Why do you give yourself the right to choose, select, and purify and protect those who might represent you or your company….yet, you don't give Allah (SWT) the right to choose, purify, and protect His Prophets, Messengers, Awsiya', and Imams? This is a very grave mistake that is certainly not committed by one who has wisdom and uses his intellect!
The Taharah and ‘Ismah of the Prophets, Messengers, Awsiya', and Imams is in itself a logical proof on the authenticity and validity of the Message that they deliver, just like the physical appearance (uniform, badge, etc.) and behavior of a representative of the police department verifies to you the truthfulness and sincerity of his message and representation.
After clarifying this key point, it is not possible for an ignorant person to question: Why is it necessary for the Prophets, Messengers, Awliyaa', and Imams appointed by Allah (SWT) to be purified and protected from disobeying him? Therefore, it is a logical thing that is expected to happen and if it actually happened, it is not a surprise to us!
Furthermore, if the verses of the Holy Qur’an and narrations mention and verify that, then it is not appropriate nor is it our right to pose questions such as “How is this?” Except if we abandoned our minds and surrendered to what the foolish, silly, and ignorant minds say.

Does the Tat-heer and ‘Ismah of the Prophets, Messengers, Awsiya', and Imams conflict with their roles as humans?
We answer this with another question: If someone from the humans take or has something that no one else ever took or had except him, does that make him non-human?
Without a doubt, the Taharah and ‘Ismah of the Prophets and Awliyaa' of Allah (SWT) is an exceptional gift and bounty from Him that is unique to them. He did not bestow it to anyone else, not before them nor after them. So, from this aspect they were distinguished, chosen, and granted something that no other human was granted. However, does this reality make them non-human? Let us think logically!
If a person is given lots of money which was not given to anyone else before him, does that make him nonhuman?
If a person is given power that was not ever given to anyone else before him, does that make him nonhuman? When Neal Armstrong and his colleagues were the first to place foot and land on the moon, did that make them not human beings anymore just because what happened to them did not ever happen to anyone else? Did anyone ever claim that?
We are human because of our physical nature which is composed of flesh, blood, cells, nerves, and anatomical structure, and because we are able to speak, think, eat, drink, feel happy, and feel sad just like the rest of humanity. This is only what makes us human. As for what Allah (SWT) may distinguish us with or make us unique and exceptional in compared to others, even if it makes us extraordinary and singular in it, that does not take us out of the boundaries of humanity and will not make us inhuman.
For example, if you installed a program in your personal computer which protects it from electronic viruses, is it right for a person to claim that your computer is not a computer anymore just because it became distinguished from the other computer devices that may not have that virus protection? We present this question to you so that the extent of foolishness and absurdity of the person who says that becomes clear to you.
Should Dolly, the sheep that was recently cloned, not be called a sheep anymore just because it became unique and exceptional compared to the rest of the sheep? Should the egg in which the cholesterol was extracted and removed from not be called an egg anymore, just because what happened to it never happened to any other egg.
We think that the matter is now clear and there is no need for more explanation than what has already been given. So, the Tat-heer and ‘Ismah of the Prophets and Imams does not remove the human aspect from them. As Allah (SWT) says in the Qur’an,
قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

"Qol subhana rabi hal konto illa basharan rasoola?"
“…Say: Glorified (and Exalted) be my Lord. Am I anything but a man, sent as a Messenger…” 17:93].
And did any of the Muslims ever ask: Is Prophet ‘Isa ibn Maryam (AS) considered to be non-human just because he is unique in being born without a father? This is the naïve and confused logic that Christians use to prove the divinity of ‘Isa and that he is the son of God. May Allah (SWT) curse them and curse those who think and believe like them!
Does the Taharah and ‘Ismah of the Prophets and Imams make them divine individuals whom we cannot relate to, compared to the rest of the people? And does it prevent them from communicating with and meeting the rest of the human beings?
There are many types and ways of dealing and relating between the people, and it is not only one type, as it may be indicated from the question. For example, your way of relating with your parents will differ from the way you relate with your siblings. And the way that you may relate to your school and its Principal, will be different from the way that you relate to your friend or colleague. And the way that you conduct yourself with the President of your country will surely differ from the way that you do so with the boss in your work, or your servant.
Furthermore, the way that you relate to the Sheikh of your Masjid or your religious and spiritual mentor will certainly be different from your relation with your neighbor or son! Thus, for every position, there is a way of dealing that is specific to it, and for every person, there is a certain type of relationship which will differ with the type of person you're dealing with.
The Prophets, Messengers, Awsiya', and Imams (AS) are special individuals who perform divine roles and jobs that are assigned to them by God. Hence, their respect is derived from the respect of Allah (SWT) and their position is derived from the position of Allah (SWT), regardless of whether they are purified and protected, or not. It is not at all expected that your relationship and way of dealing with them will ever be the same as that of your friend, teacher, neighbor, or colleague.
That is because the way that you deal with them will have a special sacredness that is derived from Allah (SWT) whom they represent. For example, do you treat and relate to the messenger of your friend to you in the same way that you do with the messenger of the President of your country to you, or the messenger of the police to you? Of course not!
That is because your way of dealing with the messengers of both the President and police, without a doubt will be affected by whom they represent. You will certainly deal with the messenger of the President with more respect and veneration, while you will deal with the messenger of the police with more fear, safeguarding, and carefulness. This is what people usually do; they change and adjust their way of dealing with others and their type of communication, depending on the person in front of them and whom he/she represents.
Hence, from the very start you will not relate and deal with the Prophets and Imams (AS) the same way that you do with the rest of the people because the relationship here is very different, and whom they represent is the Great Lord and the King of Kings.
It is rather desired that you keep your relationship with them in a unique and specific form with specific boundaries that differs from the rest of your relationships and communications. It is unacceptable and illogical for you to expect that your relationship with them will be similar to your relationship with your brother or friend. As a matter of fact, this difference in relationship is in itself desired and recommended.
After all, did not Allah (SWT) say in the Qur’an in Surah Al-Hujuraat:
وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ

"Wa la tajharoo lahu bil qawl ka jahr ba’dekom liba'd", “…Do not speak aloud to him in talk, as you speak aloud to one another..”[49:2],
This basically means that you should not deal with Rasulullah (SA) in the same way that you deal with others. Allah (SWT) willed that there exist a certain distance of respect and reverence between them and us. However, this “distance” will not prevent or hinder the Prophets from carrying out their jobs, for if Allah (SWT) knew that it would, He wouldn't have ordered us to keep that distance.
This “distance” will also not hinder the revelation of the divine message and their instructions and guidance for us. Neither will it prevent them from teaching us, judging over us, and judging on us. It will never impede them from performing their roles which is what is required and desired. It is not their position to be our buddy or entertainer. Does not every king or leader of a country, or manger of workplace, leave a certain distance between him/her and the people or employees?
And does that obstruct them from carrying out their responsibilities and roles? Is it the case that the President of the United States will not be able to perform his job and carry out his responsibilities except if he opened the door of the White House for me so that I can go to him whenever I want, talk to him about whatever I want, to waste his time however I want, and to contact him via phone whenever I want? If he does and allows that, will that make him a good President?
And if he doesn't, will he be considered incapable of performing his duties simply because I am not able to relate and deal with him, and just because I cannot contact and communicate with him the same way that I do with my neighbor, friend, or son? Of course not!!
The nature of your relationship and communication with the Prophets and Imams (AS) should differ from others, not because they're purified or not, nor because they're protected or not. Rather, since they represent Allah (SWT), with all His divine sacredness, highness, and greatness.
You yourself will respect and give great regard and veneration to the Sheikh of your Masjid or any ‘Alim (scholar), and you will communicate with them in a way that you don't with others. Why?!
It is because they represent and signify the religion and Allah (SWT) in your eyes. Then imagine how you should relate and communicate with the holy Prophets, Messengers, and Imams!!
It is to be noted that the presence of their Taharah and ‘Ismah has nothing at all to do with this matter. For example, you give great respect and regard to the police messenger of the Chief of Police to you due to what he represents and whom he represents to you.
It does not really matter to you whether this policeman has a good record or whether he is efficient in his work or whether he is close to the Chief of Police or not, or whether his clothes are tidy or not. Regardless, you will leave a distance between you and him because of what he represents and not for any other reason.
As for the argument that you will be able to maintain and keep a relationship with the companions of the Prophet (SA) while you will not be able to keep that same relationship with the Imams of Ahlul-Bayt (AS) and that is due to their Taharah and ‘Ismah, this is absolutely true and is even desired and recommended! Again, the reason here is not because of their purification and protection.
Rather, it is because of their roles and what they represent. The companions of Rasulullah (SA) are not appointed by Allah (SWT) nor are they Awsiya' and Imams, nor do they have divine roles to execute. Therefore, they are not Mutahareen and Ma’sumeen. Thus, there is a big difference between your relationship and communication with them, compared to that of the Imams and Awsiya' who are appointed by Allah (SWT).
It is imperative to keep in mind that there may exist reverence and high regard in my heart for the companions of Prophet Musa (AS). However, my reverence and high regard for Yosha' ibn Noon, the Wasi of Musa (AS), will be much greater, not because of his Taharah and ‘Ismah, but rather because of his role and position and what he represents.
Therefore, my relationship and way of dealing with the companions of Musa (AS) will be easier than my relationship with Yosha' ibn Noon, and there is absolutely nothing wrong or shameful in that. It is rather intended that there exist a certain distance between you and the Imam of your time and the rest of the Imams, more than that which you keep between you and others.
For example, if your son came to you and told you, “I am able to relate and communicate with my friends at school, but I am not able to relate and deal with the Principal of the school with the same easiness and same way because I feel that there exist a distance between me and the Principal that is greater than the one between me and my friend.”
How will you answer your son? The explanation that you will give to your son which will remove his wonder and puzzlement will indeed be the same one as what we will tell you in order to erase your confusion, doubts, and wonder.
Hence, the Taharah and ‘Ismah has nothing to do with this matter. Imagine for a second that you had the honor of meeting Imam Husain (AS) this moment, will the way that you greet, relate, and deal with him make any difference to you, as to whether he is Ma'soom or not?
We leave this question for the reader to answer and make up his mind regarding this matter. Also, it is to be noted that the Christians worship and sanctify Prophet ‘Isa (AS) and they claim that he is God Himself which therefore makes him Ma'soom in their eyes. Rather, he is more than that since according to them, he is God.
However, did that type of thinking prevent them from making and maintaining a relationship with ‘Isa (AS), relating with him and integrating him in all aspects of their lives, whether big or small? This is just a question…so, why then do we then claim that the concept of Taharah and ‘Ismah will hinder with relating, communicating, and dealing?

Why didn't the Prophets, Messengers, Awsiya', and Imams mention or announce that they are Ma’sumeen?
The answer for this question is simple.
First: The truth that is proven by logic does not need to be assured or verified by a testimony, so long as there is nothing in the divine books that contradicts it and as long as it is a truth that is accepted by the mind and intellect.
For example, logic says that Prophet Yunis (AS) used to fast for Allah (SWT). However, do we find any statement in the Qur’an or narrations that specifically states that? However, we also do not find any statement that denies or contradicts that idea. Therefore, it is a reality so long as the brain and logic accepts it.
Riding a car, for instance, is logically permissible without any doubt. So long as there is no statement in the Qur’an or prophetic narrations that boldly and specifically state that riding a car is not permissible, the permissibility of riding a car becomes valid without any confusion around it.
Using that same logic and utilizing our intellect, we have drawn the conclusion about the necessity of the presence and occurrence of Taharah and ‘Ismah. If we did not find any statement supporting that in the Qur’an or hadeeths (and that is not true), there is also no quote or statement that contradicts it specifically by saying that the Prophets are not Ma’sumeen and not Mutahareen. Therefore, it is a reality that has no doubt or confusion around it, so long as the mind accepts and deduces it.
Second: Is it required or is it from the ethics that a normal person talks positively about himself and praises himself and mentions his unique characteristics and high position? This is not accepted and is rejected from any normal person. Then imagine if that behavior is exhibited by the peak of humanity…the Prophets, Messengers, and Imams (AS)!!
Being that they are extremely humble and bashful people, is it expected that they should stand among the people and say to them, “We are Mutaharoon and Ma’sumeen!” Furthermore, if it was not for the revelation of Ayat Al Tat-heer, do you think that Rasulullah (SA) or Ameer Al-Mu’mineen (AS) would say to the people, “Allah (SWT) has kept the "rejs" (رجز , sin) away from us and have purified us an absolute and complete purification!”
Absolutely not! Their asceticism, bashfulness, and modesty will have prevented them from saying that. That's why Allah (SWT) carried out that mission for them and on their behalf. So, how is it that we want or expect them to behave in that manner and tell us what is clear and bright as the sun…a reality that we are able to see without them even acknowledging or insinuating it to us?!!
Third: Did not Allah (SWT) reveal Ayat Al Tat-heer which all its verbs are in the present tense and indicates the continuity? [Yudh-hib (يُذهب , keep away) & Wa Yutahir, ويُطَهِر purify)] And if this continuity of purification became certain, ‘Ismah would also have to be present, as we explained in the first research question.
Therefore, without any doubt or debate, the verse of purification also indicates the presence of ‘Ismah. After the words of Allah (SWT), is there any need for more proofs or talk as He is the Most Wise? We are satisfied with this explanation and there is not need for us to present the numerous traditions narrated by Rasulullah (SA) and the Imams (AS) which indicates and points to their purification and protection. History itself and their personal autobiographies are enough to stand as witnesses and proofs to that.
Thus, since Ahlul-Bayt (AS) are purified and protected, is there any doubt left regarding the purification and protection of the Prophets and Messengers? And did we read or take a look at the Message and Book of every Prophet and Messenger that previously came, such that we can confidently say that the Message and divine books lack any clear statement or verse which indicates Tat-heer and ‘Ismah of every Prophet and Messenger?
Do we not find many verses in the Holy Qur’an that describe the Prophet and Messengers in such a way that makes us understand and believe in their purification and protection by Allah (SWT)? Otherwise, what are the implications of verses such as:
“Verily, he was true to what he promised [19:54]”.
“Verily, he was a man of truth, a Prophet [19:41]”.
“How excellent a slave! Verily, he was ever oft-returning in repentance [38:30,44]”.
“…owners of strength (worshipping Us) and (also) of religious understanding [38:45]”.
“And most surely they are with Us of the chosen and best! [38:47]”.
“Verily, We did choose them by granting them (a good thing), the remembrance of the final abode [38:46]”.
“Nay! They are honored servants. They speak not until He has spoken, and they act on His Command [21:26-27]”.
Furthermore, take a closer look and analyze Surah Mariam, Surah Al-Anbiya', Surah Ibraheem, Surah Yusuf, Surah as-Safaat, Surah Saad, Surah Ghafir, Surah Al-‘Araaf, Surah ash-Shu'ara, and most of the Surahs in the Qur’an. Thereafter, the matter will be clear for every wise, thoughtful, faithful person!
In conclusion, the Prophets, Messengers, Awsiya', and Imams (AS) are all one chain that does not separate, divide, or deviate. Allah (SWT) has chosen it, purified it, and protected it. All praise be to Allah (SWT) for His unfathomable blessings and perfected bounties!

Author: r. Hatem Abu Shahba