Logical and correct explanation of verse of purification(Ayat al-tatheer) (33:33)


Logical and correct explanation of verse of purification(Ayat al-tatheer) (33:33)

In The Name of Allah, The Beneficent, The Merciful.

Verse 33 of Surah Al-Ahzab(33) is considered to be the verse of Purification(Tatheer). Allah(swt) says in Quran:

Waqarna fee buyootikunna walatabarrajna tabarruja aljahiliyyati al-oola waaqimnaalssalata waateena alzzakatawaatiAAna Allaha warasoolahu innama yureeduAllahu liyuthhiba AAankumu alrrijsa ahlaalbayti wayutahhirakum tatheeran

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

And stay in your homes  and do not go about displaying your allurements as in the former Time of Ignorance.  Establish Prayer, give Zakah, and obey Allah and His Messenger. Allah only wishes to remove uncleanness from you, O members of the (Prophet’s) household, and to purify you completely.(33:33)

(And stay in your homes ) The Arabic word used here “qarna” in the original is derived from qarar according to some lexicographers and from waqar according to others. In the first sense, it will mean: `Settle down, stick firmly;” and in the second sense: “Live peacefully, sit with dignity.” In both the cases the verse means to impress that the woman’s real sphere of activity is her home; she should carry out her functions within that sphere peacefully, and she should come out of the house only in case of a genuine need. This order does not mean staying permanently at home so as not to go out at all. It only indicates that to be at home is the normal situation, and whatever else is the exception that meets a need. In the home a woman finds herself as fits her nature: sound, undistorted an uncontaminated. She fulfils her role without being overburdened with duties God has not equipped her to fulfil. This command shows us that For women the real thing desirable with Allah is that they should not go out of their homes. Their creation is an answer to whatever needs to be done at home. Let them stay involved in it. As for the real hijab desirable in shariah , it is the hijab that stands achieved by their staying at home, that is the home becomes their veil or cover. (al-hijab–bil-buyut).

(do not go about displaying your allurements as in the former Time of Ignorance.) This applies when a woman needs to go out, and it follows the order of stay quietly at home , In this verse two important words have been used, which must be understood for the proper understanding of its intention. They are tabarruj and jahiliyyat al-ula. The word tabarruj in Arabic means to become manifest and appear openly before others. The Arabs use the word baraj for every conspicuous and elevated object. A burj (tower) is so called because of its prominence and elevation. A sailing-boat is called barijah, because its sails become visible from a distance. The word tabarruj when used in respect of a woman will have three meanings: (1) that she should show the charms of her face and body before the people; (2) that she should display the adornments of her dress and ornaments before others; and (3) that she should make herself conspicuous by her gait and figure and coquetry. The same explanation of this word has been given by the leading lexicographers and commentators. Mujahid, Qatadah and Ibn Abi Nujaih say: “Tabarruj means to walk in a vain, alluring and coquettish manner.” Muqatil says: It means a woman’s displaying of her necklaces, ear-rings and bosom. ” AI-Mubarrad says: “That a woman should reveal her adornments which she should conceal. ” Abu ‘Ubaidah comments: “This that a woman should make herself conspicuous by display of her body and dress to attract the attention of men.” Muqatil bin Hayyan said:when a woman puts a Khimar on her head but does not tie it properly. ” So her necklaces, earrings and neck, and all of that can be seen. This is Tabarruj , and Allah addresses all the women of the believers with regard to Tabarruj. Ibn Kathīr mentioned that a woman could walk among men, revealing her chest. She might also reveal her neck, plaits and earrings. Hence, God ordered female believers to cover themselves.

This explanation makes it abundantly clear that what Allah forbids women is to move out of their houses showing off their physical charms and beauty. He instructs them to stay in their houses because their real sphere of activity is their home and not the world outside. However, if they have to move out of the house for an cut-door duty, they should not move out as the women used to do in the pre-Islamic days of ignorance. For it does not behove the women of a Muslim society to walk out fully embellished to make their face and figure conspicuous by adornments and tight-fitting or transparent dresses, and to walk coquettishly. These are the ways of ignorance which Islam does not approve. This command shows us that If a woman has to go out of the home to take care of some need, let her not go out with any display of embellishment. Instead she should wear what covers her whole body for example a burqa or jilbab (women’s gown, garment or cloak).

Occasions of need have been exempted from the obligation of staying at home

In the opening sentence of verse 33 ( And remain in your homes), staying in homes was made obligatory which apparently purports that it should be absolutely prohibited and haram for wives of prophet(saw) to go out of their homes, but the verse has, at first place already indicated through the use of the words (And do not display your beauty) within this verse that going out as needed is not prohibited in an absolute sense. Instead, what is prohibited is going out in a manner which displays embellishment. Then there is the injunction of (bring down over themselves part of their outer garments 33:59) to appear later in surah Ahzab. This injunction is itself telling us that to a certain degree women do have the permission to go out of the home, ofcourse on condition that they go out in hijab wearing an outer garment like burqa etc.

In addition to that the prophet(Saw) has himself clarified that occasions of need are exmepted form this injunction as in a hadith where, while addressing his wives prophet(Saw) is reported to have said (Permission has been granted to you that you may go out  for your needs, Sahi Muslim Chapter 7, Bk 26, Number 5395). Then the conduct of prophet(saw) after the revelation of the verse of hijab proves that wives of prophet(saw) have the permission to go it of homes on occasions of need, for example the going of wives of prophet(saw) with prophet(saw) for hajj and umrah stands confirmed on  the authority of sound and authentic narrations. Similarly, their going with him in many battles stands proved. Then, there are many narrations of hadith which also prove that wives of prophet(Saw) used to go out of their homes to visit their parents, did their duty by calling on the sick among relatives and offering condolence on the death of someone among them. And during the time of prophet(saw) they also had the permission to go to the masajid.

And not only that it happened in the company of  prophet(Saw) or in his time alone, but even after his passing away, it is a confirmed fact that all his wives went for hajj and umrah with the exception of sayyidah saudah(ra) and sayyidah zainab bint jahsh(ra) . No reproach or disapproval thereupon has been reported from any of the noble sahabah. In fact sayyidna umar(ra) sent the blessed wives of the messenger(saw) for hajj under arrangements specially made for them, he sent sayyidna uthman(ra) and abd ur rahman ibn al awf(ra) with them to supervise and manage their pilgrimage. And as for the incidence of hz saudah(ra) and hz zainab bint jahsh(ra) not going for hajj and umrah after the passing away of prophet(Saw) it was not on the basis of this verse, instead it was on the basis of a hadith. That is, when on the occasion of the last hajj, prophet(Saw) helped his blessed wives perform their hajj with him personally, the remark that he made on return was( This is it. After that, should stick to the mats at home). The first word(hadihihi: translated here as “this is it”) refers to this very hajj and (husur) is the plural form of (hasiir) which means a mat(of straw, a modest version of other floor spreads such as rug, carpet, daree etc).In essence, the hadith is saying: Your going out for this alone is done. After that you stick to the mats of your homes necessarily without having to part therefrom. Sayyidah saudah bint zam’ah(ra) and sayyidah zainab bint jahsh(ra) took this haidth to mean: Your going out was permissible for this very last hajj. Beyond that, it is not. The other wives including a jurist of the class of sayyidah aishah(ra) unanimously interpreted these words of the holy prophet(saw) to mean that your going out of your homes is permissible for this kind of journey which aims at performing a recognized act of worship, otherwise you should stay at home. In gist , from the sense of the verse (And remain in your homes 33) as supported by the indicators of the quran, the practice of the holy prophet(Saw) and the consensus of the noble sahabah, occasions of need are exempted which include religious obligations of hajj and umrah, taking care of natural duties towards parents, visiting mahram relatives in helath and sickness and attending to other requirements of this nature. Thus it has been made amply clear that the sense of imperative of (remain in your homes 33)  as proved form the very indicators, rather, expressions of the quran, as well as from the practice of the prophet(Saw) and after him from the consensus of sahabah(ra), its is confirmed that occasions of need are exempt from it.

 

(and perform the Salah, and give Zakah and obey Allah and His Messenger. ) The Qur’ān now turns the eyes of prophet’s(saw) wives towards the sublime, giving them light and helping them to rise to the high standards their bond with God requires: (and perform the Salah, and give Zakah and obey Allah and His Messenger. ) Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people. “And obey Allah and His Messenger” This is an instance of something specific being followed by something general.

Hence, the order to attend to prayer, pay zakāt and obey God and His Messenger comes as the last of the moral and behavioural directives given to members of the Prophet’s household. In fact, none of those directives can work fully in practice without worship and obedience. In fact, all this serves a definite purpose: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33) . The reason for the instructions given to the wives of prophet(saw) in this verse is that they in consonance with their dignity and the sanctity of the home of prophet(Saw), would be showing added care and concern for deeds that match their two singularities. Given in this verse is the wisdom of  this particular address that is by the special instruction of the betterment of the deeds, Allah intends to bless the household of the messenger of Allah with an ideal state of purity by removing everything counter to it. We note the very kindly and gentle approach adopted here. It tells them that God in all His majesty is the One to ensure their purification and the removal of all that is loathsome from them. This is direct care from God shown to the members of this household.  Furthermore, these directives(commands given to them) are given as a means of purification and removing what is loathsome. These are goals achieved by means which people adopt in their practical lives. This is the method Islam prefers, combining feelings of consciousness of God with action and behaviour. Together they reflect Islamic life and achieve its goals in human society.

The context in which this verse occurs makes it manifest that the word ahl al-bait (people of the house) here implies the wives of the Holy Prophet (upon whom be Allah’s peace), because the address begins with: “O wives of the Prophet,” and they are the addressees in the whole discourse preceding it as well as following it. Moreover, the word ahl al-bait in Arabic is used precisely in the sense in which the word “household” is used in English, which includes both a man’s wife and children. No one would exclude the wife from the “household.” The Qur’an itself has used this word at two other places besides this, and at both the wife is included in its sense, rather as the most important member of the family. In Surah Hud, when the angels give the Prophet Abraham the good news of the birth of a son, his wife exclaims: “Shall I bear a child now when I have grown too old, and this husband of mine has also become old?” The angels say: What! Are you surprised at Allah’s decree, O people of Abraham’s houschold? Allah’s mercy and blessings are upon you.” In Surah Al-Qasas, when  Prophet Moses reaches the Pharaoh’s house as a suckling, and the Pharaoh’s wife is in search of a suitable nurse for the child, the Prophet Moses’ sister says, “Shall I tell you of a household whose people will bring him up for you and look after him well?” Thus, the Arabic idiom and the usage of the Qur’an and the context of this verse, ‘all point clearly to the fact that the Holy Prophet’s wives are included in his ahl al-bait; rather the more correct thing is that the verse is actually addressed to the wives and the children become included in the household only because of the sense of the word. That is why according to lbn ‘Abbas and ‘Urwah bin Zubair and `Ikrimah, the word ahl al-bait in this verse implies the wives of the Holy Prophet.

The view of some people is not correct, who on the basis of some Ahadith, regard the wives of the Holy Prophet as excluded from his ahl al-bait. In the first place, anything which has been clearly stated in the Quran cannot be contradicted on the basis of a Hadith. Secondly, those Ahadith which they use also do not have the meaning that is put on them. As related in some traditions that the Holy Prophet did not cover Hadrat ‘A’ishah and Hadrat Umm Salamah under the sheet of cloth which he put on the four members of his family, does not mean that he had excluded those ladies from his “household.” But it means that the wives were already included in ahl al-bait, because the Qur’an, in fact, had addressed them as ahl al-bait. What proves that this verse was revealed solely for the wives of the Prophet(saw) in this regard, Prophet Muhammad(saw) prayed for his close relatives, including his in-laws and said: ( O Allah! Those are also members of my family, O Allah purify them. ) Suppose the verse was addressed to them, confirming that Allah had purified them, why could the Prophet sala allahu alaihi wa aalihi wasallam need to invoke Allah Almighty to include this kith and kin in the purification promise ?!! Had it been addressing also his kith and kin there would be no need for him to gather his daughter, son -in-law and his grandsons to invoke Allah to include them among his spouses who were promised to be purified.

Therefore the soundest position is that under the word ahlebayt, the blessed wives of prophet(Saw) are included in any case because they themselves are the case for the revelation of this verse . And the inclusion of the direct addressees of the revelation cannot be subjected to any doubt . And hz Fatima(ra), hz ali(ra), hz hassan(ra) and hz hussain(ra) are included in accordance to the ahadees of prophet(saw).

A section of the people have not only misconstrued this verse to the extent that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi(ra) and Fatimah(ra) and their children(ra) to the exclusion of the holy wives, but have gone even further and concluded wrongly from its words “Allah only intends to remove uncleanliness from you and purify you completely”, that Hadrat ‘Ali(ra) and Fatimah(ra) and their children(ra) are infallable like the Prophets of Allah. They say that “uncleanliness” implies error and sin, and, as Allah says, these ahl al-bait have been purified of this, whereas the words of the verse do not say that uncleanliness has been removed from them and they have been purified. But the words are to the effect: “Allah intends to remove uncleanliness from you and purify you completely. ” The context also does not tell that the object here is to mention the virtues and excellences of the Holy Prophet’s household. On the contrary, they have been advised here what they should do and what they should not, because Allah intends to purify them. In other words, they have been told that if they adopted such and such an attitude and way of life, they will be blessed with cleanliness, otherwise not. However, if the words “Allah intends to remove uncleanliness from you . . . ” are taken to mean that AIlah has made them infallable, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallable, because about them also Allah says: “But Allah wills to purify you and complete His blessings upon you.” (Al-Ma’idah: 6) . As for what has been said in the verse under study it obviously means that through these instructions Allah will remove the impurity from ahlebayt of prophet(Saw) and will cleanse them pure. In short what is meant here is legal(tashri’i) purification and not the creational(takwini) purification, which is a hallmark of prophets. It does not become necessary thereby that they all become infallible(masum) and the commission of any sin by them should not be possible.

The explanation is compiled using the tafseer of mufti shafi uthmani, maulana abu ala maudoodi, and sayyid qutub.

 

Shia Argument:

Shia scholar said in his book: How could Umm al-Mumineen Aishah leave her house in which Allah had ordered her to stay, when the most High said: “And stay in your houses and do not display your finery like the displaying of the ignorance of yours” Holy Quran 33:33.(Then I was Guided, p.117 )

Answer:

Firstly it seems that Shias have no clue what they are arguing about, because Ayesha(ra) along with OTHER WIVES OF PROPHET(saw), left her home( of madinah) and went for Hajj before the martyrdom of Uthman took place. Ayesha(ra) and all those mothers of believers were not in their homes of Madina when the new of Martydom of Uthman(ra) reached them and all of them were not in there homes of Madina when they decided to demand for the Qisas of Uthman(ra).

Imam Ibn Katheer writes in his book:  The wives of Prophet (s), the mothers of the believers went to Hajj to avoid the fitna this year (36 H.). And when the people learnt that Uthman has been killed, they stayed in Mecca. (Al bidaya, Vol. 7, p. 304-305)

Comment: So are these Shias going to attack ALL those wives of Prophet(saw) who went for Hajj? Why is Ayesha(ra) being singled out for this slander by the shias?  This shows that how stupid, illogical and biased, the Shia slanders against Ayesha(ra) are.

Secondly, Aisha(ra) did not leave her house displaying her finery! We fear Allah from such blasphemy; would the Shia like to share the same fate as the Munafiqeen (hypocrites) who accused Aisha(ra) of adultery in the incident of Al-Ifk and who were subsequently condemned in the Quran? We seek Allah’s Mercy from slandering the chastity of the Prophet’s own wife. Aisha(ra) left her house in complete Hijab and fully covered; thus, she did not in any way violate this verse of the Quran.

This is a slander which was made by present day shias, due to their ignorance and hatred towards Ayesha(ra), because we haven’t seen any report where Ali(ra) criticized Ayesha(ra) for violating the command of Allah as given in Surah Ahzab verse 33.

Ayesha(ra) by her departure did not display her finery like the displaying of the ignorance times!  Secondly Ordering to stay at houses does not contradict leaving the house for an ordered benefit as when the woman leaves the house to go to hajj or omrah, or leaves with her husband in a travel. This verse came down in the life of the Prophet peace be upon him and the prophet peace be upon him traveled with his wives afterwards, as the prophet peace be upon him traveled with Ayesha and others to Hijjat Al-Wida’a. Also, the Prophet peace be upon him sent Ayesha with Abdulrahman, her brother … Hujjat Al-Wada’a happened before the Prophet’s demise by less than three months after the revelation of this verse. Therefore, prophet’s wives were going to hajj in the Caliphate of Omar and others as they used to with the Prophet and Omar gave Uthman or Abdulrahman bin Owf the leadership of the prophet’s wives’ caravans.

Occasions of need have been exempted from the obligation of staying at home

In the opening sentence of verse 33 ( And remain in your homes), staying in homes was made obligatory which apparently purports that it should be absolutely prohibited and haram for wives of prophet(saw) to go out of their homes, but the verse has, at first place already indicated through the use of the words (And do not display your beauty) within this verse that going out as needed is not prohibited in an absolute sense. Instead, what is prohibited is going out in a manner which displays embellishment. Then there is the injunction of (bring down over themselves part of their outer garments 33:59) to appear later in surah Ahzab. This injunction is itself telling us that to a certain degree women do have the permission to go out of the home, ofcourse on condition that they go out in hijab wearing an outer garment like burqa etc.

In addition to that the prophet(Saw) has himself clarified that occasions of need are exmepted form this injunction as in a hadith where, while addressing his wives prophet(Saw) is reported to have said (Permission has been granted to you that you may go out  for your needs, Sahi Muslim Chapter 7, Bk 26, Number 5395). Maulana Maududi says: “This shows that the divine injunction ‘remain in your houses’ does not mean that women should not at all step out of the four walls of the house.” (Purdah, p. 201-202)

Then the conduct of prophet(saw) after the revelation of the verse of hijab proves that wives of prophet(saw) have the permission to go it of homes on occasions of need, for example the going of wives of prophet(saw) with prophet(saw) for hajj and umrah stands confirmed on  the authority of sound and authentic narrations. Similarly, their going with him in many battles stands proved. Then, there are many narrations of hadith which also prove that wives of prophet(Saw) used to go out of their homes to visit their parents, did their duty by calling on the sick among relatives and offering condolence on the death of someone among them. And during the time of prophet(saw) they also had the permission to go to the masajid.

And not only that it happened in the company of  prophet(Saw) or in his time alone, but even after his passing away, it is a confirmed fact that all his wives went for hajj and umrah with the exception of sayyidah saudah(ra) and sayyidah zainab bint jahsh(ra) . No reproach or disapproval thereupon has been reported from any of the noble sahabah. In fact sayyidna umar(ra) sent the blessed wives of the messenger(saw) for hajj under arrangements specially made for them, he sent sayyidna uthman(ra) and abd ur rahman ibn al awf(ra) with them to supervise and manage their pilgrimage. And as for the incidence of hz saudah(ra) and hz zainab bint jahsh(ra) not going for hajj and umrah after the passing away of prophet(Saw) it was not on the basis of this verse, instead it was on the basis of a hadith. That is, when on the occasion of the last hajj, prophet(Saw) helped his blessed wives perform their hajj with him personally, the remark that he made on return was( This is it. After that, should stick to the mats at home). The first word(hadihihi: translated here as “this is it”) refers to this very hajj and (husur) is the plural form of (hasiir) which means a mat(of straw, a modest version of other floor spreads such as rug, carpet, daree etc).In essence, the hadith is saying: Your going out for this alone is done. After that you stick to the mats of your homes necessarily without having to part therefrom. Sayyidah saudah bint zam’ah(ra) and sayyidah zainab bint jahsh(ra) took this haidth to mean: Your going out was permissible for this very last hajj. Beyond that, it is not. The other wives including a jurist of the class of sayyidah aishah(ra) unanimously interpreted these words of the holy prophet(saw) to mean that your going out of your homes is permissible for this kind of journey which aims at performing a recognized act of worship, otherwise you should stay at home. In gist , from the sense of the verse (And remain in your homes 33) as supported by the indicators of the quran, the practice of the holy prophet(Saw) and the consensus of the noble sahabah, occasions of need are exempted which include religious obligations of hajj and umrah, taking care of natural duties towards parents, visiting mahram relatives in helath and sickness and attending to other requirements of this nature.Thus it has been made amply clear that the sense of imperative of (remain in your homes 33)  as proved form the very indicators, rather, expressions of the quran, as well as from the practice of the prophet(Saw) and after him from the consensus of sahabah(ra), its is confirmed that occasions of need are exempt from it.

Accordingly, if it is allowed for the prophet’s wives to travel for a benefit, then Ayesha thought that by her departure a reformation for the Muslims could happen. She interpreted in that matter.” If for the sake of argument even if we accept the ridiculous accusation of Shias to be true that Ayesha(ra) left her house, even then we will have to realize that Aisha’s intention(ra) for leaving her house was sincere and pure. She left to make peace between two factions of Muslims. This is 100% in line with Allah’s commands in the Quran:

“If two parties amongst the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the Command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers.” (Quran, 49:9-10)

Also it is reported from Prophet(saw) that He(Saw) said: “Shall I not tell you of something that is better than fasting, prayer and charity?”They said: Yes.He said: “Reconciling between two people, for the corruption of that which is between the hearts is the shaver (destroyer). It is the shaver, and I do not say that it shaves hair, rather that it shaves religious commitment.”(al-Tirmidhi-2509) Yes it is Sahih Hadeeth as mentioned by al-Tirmidhi.

An appropriate analogy is that Allah prohibits us from breaking our Salat midway. However, if we are in Salat and the enemies of Islam attack our camp, then it is permissible to break one’s Salat in order to defend the Muslim camp and save Muslim lives. In fact, if Aisha(ra) thought that leaving her house was the only way to save Muslim lives, then it would not only be Halal for her to leave her house but no doubt it would be Wajib (obligatory).

May Allah’s (swt) blessings be upon His Messenger, his household, and his companions.

Note: The Shia arguments related to the Arabic Grammar of the verse, have been answered in these two articles of ours, under the Arguments section. {Part 1} and {Part 2}

6 thoughts on “Logical and correct explanation of verse of purification(Ayat al-tatheer) (33:33)

  1. The word in the Quran that is literally used is “AHLUL BAYT”. It is not “household wives”. This verse is referring to the Ahlul Bayt and their infallibility, do not lie.

  2. The word literally used in the Quran is “AHLUL BAYT”. It is not “household wives”. Do not lie. There is a punishment for those who change meanings like this. May Allah guide us all.

    • The word Ahlelbayt was used in Quran for wives of other Prophet too, such as the wife of Ibrahim(AS) in Quran (11:73). The best explanation comes from Quran, so we suggest you to refer our article:Usage of word Ahl/Ahlebayt in Quran }, And unfortunately it’s the Shias who try to twist and play with the verses of Quran, going against the clear context of Quran , addressing wives of Prophet(saws) as Ahlelbayt. So fear Allah and do not play with the verses of Quran, so Shia scholars have gone so low in their twisting of verses that they even claimed that, the verse itself was deliberately placed in the location where it is now. May Allah protect Muslims from such blasphemous beliefs.

      As for infallibility, then even the esteemed Shia scholars such as Shiekh Sadooq, his Teacher, and Sheikh Mufeed along with a number of Shia companions of Imams, didn’t believe in the infallibility of Imams through this verse. It’s the ignoramous and un-academic Shia interpretation of Ghali Shias, which led them to claim that the verse is about infallibility. Even though purification is mentioned about many others too in Quran, such as Sahaba and Muslims. Purification is actually a process of removal of Sins. It is not infallibility.

      • This is untrue. The previous verses used feminine-plural verbs and pronouns, which denoted that the verse was talking about the Prophet’s (SAW) wives. However, the last verse switches gender and uses masculine-plural verbs and pronouns, which is very distinct from its feminine-plural counterpart. Hence there should be no argument that this verse stops talking about the wives, and instead now focuses on the Ahlul-Bayt, which implies the people of the Prophet (i.e. Fatimah (as), Ali (as), Hasan (as) and Husain (as)).

        This is evidence from the Qur’an itself. If you are willing to go ahead and refute the Qur’an’s own words, then may Allah give you hidayah.

  3. حَدَّثَنا مُحَمَّدِ بْنِ أحْمَد السَنانِي قالَ حَدَّثَنا مُحَمَّدِ بْنِ أَبي عَبْدِ اللَّه الكُوفِي قالَ حَدَّثَنا الفَيْضُ صالِح بْنِ أحْمَد قالَ حَدَّثَنا سَهْلِ بْنِ زِياد قالَ حَدَّثَنا صالِح بْنِ أَبي حَمَّادٍ قالَ حَدَّثَنا الحَسَن بْنِ مُوسَى بْنِ عَلِى الوَشَّاء البَغدْادي قالَ كُنْتُ بِخُرَاسَانَ مَعَ عَلِيِّ بْنِ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ فِي مَجْلِسِهِ وَزَيْدُ بْنُ مُوسَى حَاضِرٌ قَدْ أَقْبَلَ عَلَى جَمَاعَةٍ فِي الَْمجْلِسِ يَفْتَخِرُ عَلَيْهِمْ وَيَقُولُ نَحْنُ وَنَحْنُ وَأَبُو الْحَسَنِ‏ عَلَيْـهِ السَّـلامُ مُقْبِـلٌ عَـلَى قَـوْمٍ يُحَدِّثُهُمْ فَسَمِعَ مَقَالَةَ زَيْدٍ فَالْتَفَتَ إِلَيْهِ فَقَالَ يَا زَيْدُ أَغَرَّكَ قَوْلُ نَاقِلِي الْكُوفَةِ إِنَّ فَاطِمَةَ عَلَيْهِ السَّلامُ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ فَوَاللَّهِ مَا ذَلِكَ إِلا لِلْحَسَنِ وَالْحُسَيْنِ وَوُلْدِ بَطْنِهَا خَاصَّةً وَأَمَّا أَنْ يَكُونَ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِ السَّلامُ يُطِيعُ اللَّهَ وَيَصُومُ نَهَارَهُ وَيَقُومُ لَيْلَهُ وَتَعْصِيهِ أَنْتَ ثُمَّ تَجِيئَانِ يَوْمَ الْقِيَامَةِ سَوَاءً لانْتَ أَعَزُّ عَلَى اللَّهِ عَزَّ وَجَلَّ مِنْهُ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ كَانَ يَقُولُ لُِمحْسِنِنَا كِفْلانِ مِنَ الأَجْرِ وَلِمُسِيئِنَا ضِعْفَانِ مِنَ الْعَذَابِ قَالَ الْحَسَنُ الْوَشَّاءُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي يَا حَسَنُ كَيْفَ تَقْرَءُونَ هَذِهِ الآْيَةَ قالَ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَقُلْتُ مِنَ النَّاسِ مَنْ (إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ) ومِنْهُمْ من يقرأ إِنَّهُ عَمَلِ غَيْرِ صالِح فَمَنْ قرأ (إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ) فَقَدْ نفاه عَنْ أَبيهِ فَقالَ‏ عَلَيْهِ السَّلامُ كلا لَقَدْ كانَ اِبْنِهِ وَلكن لَمّا عصى اللَّه عَزَّ وَجَلَّ نفاه عَنْ أَبيهِ كَذا من كانَ مِنَّا لَمْ يطع اللَّه عَزَّ وَجَلَّ فَلَيْسَ مِنَّا وَأَنْتَ إِذا أطعت اللَّه عَزَّ وَجَلَّ فَأَنت مِنَّا أَهْل البِيْت.

    58-1 Muhammad ibn Ahmad al-Sinani narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Abul Faydh Salih ibn Ahmad, on the authority of Sahl ibn Ziyad, on the authority of Saleh ibn Abi Hammad, on the authority of Al-Hassan ibn Musa ibn al-Vosha’ al-Baghdadi, “I was with Ali ibn Musa Ar-Ridha’ (a.s.) in his meeting in Khorasan where Zayd ibn Musa (Imam Ar-Ridha’’s brother) was present and was haughty with those present saying that we (meaning the offspring of Imam Musa Al-Kazim (a.s.)) are such and such. Abul Hassan Ar-Ridha’ (a.s.) who was talking to others heard what Zayd had said. He (a.s.) faced him and said, ‘O Zayd! Have the words of the narrators from Kufa made you so proud when they say, ‘(The Blessed Lady) Fatima (a.s.) maintained her chastity, thus God has forbidden the Fire from touching her progeny.’ By God, this holds true only for Al-Hassan (a.s.), Al-Husayn (a.s.) and Fatima’s (a.s.) own especial offspring. However, if it were the case that your father Musa ibn Ja’far (a.s.) obeyed God, fasted in the daytime and worshipped God at night, but you disobey God and claim to be equal with him (Musa ibn Ja’far (a.s.)) in the Hereafter on the Resurrection Day, this would imply that you are dearer than him (Musa ibn Ja’far (a.s.)) in the sight of God. In fact, Ali ibn Al-Husayn (a.s.) said, ‘There are double rewards for the good-doers from amongst us, and there are double chastisements for the evil-doers from amongst us.’’”

    Al-Hassan al-Washsha’ added, “Then the Imam (a.s.) turned to us and said, ‘O Hassan! How do you recite the following verse?, ‘He said, ‘O Noah! He is not of thy family: For his conduct is unrighteous.’’ I (Al-Hassan al-Washsha’) answered, ‘Some people read it in such a way as to mean ‘his conduct is unrighteous’ while others read it in such a manner as to mean ‘he has done ill’. Indeed those who read it in the first form are implying that he is not really of the family of Noah and consider someone else to be his father.’ The Imam (a.s.) said, ‘No. Indeed he was truly Noah’s son. However, since he disobeyed God the Honorable the Exalted, God separated him from his father. This is exactly the same situation that holds true for us (the Members of the Holy Household of the Prophet Muhammad (S)). Whichever one of us does not obey God the Honorable the Exalted does not belong to us. O Hassan! If you obey God the Honorable the Exalted, then you are one of us – the Members of the Holy Household.’”[Shia book: Uyun Akhbar Reza a.s, Author: Shaikh Sadooq, Chapter 58]

    Some important facts from above narration.

    1. There is double reward for members of Ahlebait if they do good, and double punishment if they commit anything wrong.
    2. Love or relation with Ahlebait helps/benefits only when there is obedience to ALLAH.
    3. Anyone from offspring of Hassan a.s and Hussain a.s if obey ALLAH, he/she will be part of Ahlebait, otherwise not.
    4. Similarly, if anyone from amongst the ummah/believers obeys ALLAH, then he/she is also a part of Ahlebait.

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