For whom the verse of purification(tatheer) was revealed and what is the concept of purification? Let the quran answer.


For whom the verse of purification(tatheer) was revealed and what is the concept of purification? Let the quran answer.

Allah informs us that His Book  has been not kept completely dependent on traditions for its exegesis, by indicating that the Qur’an is its own commentary. What is mentioned in general terms in one place in the Qur’an is usually explained in another place. However when one does not find this easy, he should look to the Sunnah because its purpose is to explain the Qur’an and elaborate upon its meanings. But its secondary source because the quran itself is the primary source of its tafseer. And one should not stick to the narrations if they go against the quran, but should follow only those narrations which are in accordance with quran.

The Book of Allah has many of its topics spread out throughout itself within various chapters. For example, if we were to ascertain as to what Allah’s Book says about the topic of divorce we find verses dealing with the subject of divorce in Surah Al-Baqara which is the second Surah (chapter) of the Qur’an, Surah Al Nisa the fourth Chapter , then in Surah Al Ahzaab the thirty third chapter and further in Sura At Tal’aaq which is the sixty fifth chapter of the Qur’an.

By compiling all the verses about the topic of divorce as discussed in all the locations of the Qur’an we come to know what the Book of Allah has to say about this subject. And we observe that each verse clarifies and explains the other. It is by this manner that Allah Himself has dealt with many subjects in His Book, i.e. by repeating topics in various chapters throughout the Qur’an.

We are reminded.

See how We repeat the verses that they may understand.” (6:65)

“And certainly We have repeated for mankind in this Quran, every kind of similitude, but the majority of mankind do not consent to aught but denying.” (17:89)

Allah Himself has circulated many topics within His Book, and what is unclear at one passage is made distinct by another verse in another passage within the Qur’an itself. One verse will throw light on the other.  Thus Allah revealed verses for many topics which provided Tafsir of other verses themselves. What many of the issues which remained ambiguous in one verse, their clarification and exegesis was provided by Allah Himself by the gradual descent of other verses of the Qur’an. Hence Allah provided the Tafsir of the Qur’an by the Qur’an itself.

While it is identified that the Qur’an explains many of the issue by its self by repetition of verses, we are also instructed to ponder and reflect on Allah’s Book, for the message of the Qur’an will be evident to those who will strive to comprehend its meaning and conduct research on it. It is mentioned that those who will use their faculties of understanding and engage in an inquiry into the meaning of the divine message, for them the Qur’anic verses will be rendered plain:

“Thus do We make the verses distinct for a people who reflect.” (10:24)

Indeed We have made the verses distinct for a people who will utilize their understanding.” (6:98)

Along with stating the above, we are also advocated to ponder and reflect on the Book:

“A Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful.” (38:29)

Thus the injunction to reflect and ponder over the Book has been given for all generations, so that in the light of divine guidance they seek the solutions to most of the problems of their times. The explanation of most of the issues in Quran will be made clear by the repetition of verses and likewise people are asked to use their abilities of reason and intellect to understand this.

” See how We repeat the verses that they may understand.” (6:65)

“See how We repeat the verses, yet they turn away (from the truth rendered by recurrence of Ayat).” (6:46)


An Example of explanation provided by Allah in the Qur’an itself by repeation of his verses about certain concepts

Here we demonstrate how the Qur’an has clarified one  of its concepts and thus becomes its own best Tafsir. In Surah Al-Baqara, the very beginning of the Qur’an, it is stated that Allah’s Book is guidance for ‘Mutaqeen’ (those who guard from injurious activity):
“That is The Book, there is no perplexity in it, guidance for the ‘Mutaqeen’.” (2:2)

In the above verse, a question can be raised as to, who are the ‘Mutaqeen’? What are their qualities? The answer to these questions and many others like them are given in the Qur’an itself, in the advancing verses of Sura Al Baqara as well as other verses.

Like: “And hasten to the protection given from your Sustainer against the consequences of faults; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for the ‘Mutaqeen’. (They are) Those who spend in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).And those who when they commit an indecency or do injustice to their souls remember (the law of) Allah and seek protection from the consequences of their faults– and who can give protection from the consequences of faults but Allah, and (who) do not knowingly persist in what they have done.” (3:133-135)

Thus the above verses shed light on the attributes of ‘Mutaqeen’, similiarly further Tafsir of above is given in other passages of the Qur’an:
“Surely the ‘Mutaqeen’ will be in the midst of Garden and springs.Taking joy in the things which their Sustainer gives them,because before that they lived a good life.(further details given about them) They were in the habit of sleeping but little by night.And in the hours of early dawn they were found seeking protection from the consequences of faults. And in their wealth was the right of him who asked and also of those who were prevented (from asking).” (51:15-19)

The ‘Mutaqeen’ always keep the divine guidance before themselves while dealing in any situation pertaining to human affairs, thus they guard themselves from the injurious effects of those actions which are not consistent with the divine laws:

“Surely those who guard (al lazina attaqau), when a visitation from the Shaitan afflicts them, they remind themselves (of the divine laws), then lo! they see (the right way).” (7:201)

Apart from implementing the social laws given for human guidance in Allah’s Book, the ‘Mutaqeen’ also concentrate on harnessing the laws of nature, and guard themselves from the ill effects of being unaware of their utilization.

Renowed Islamic Scholar, Allama Abdullah Yusuf Ali, has the following to say as concluding remarks in the preface to Qur’anic commentaries, given in his world famous translation and commentary of the Qur’an:
“It has been said that the Qur’an is its own best commentary . As we proceed with the study of the Book, we find how true this is. A careful comparison and collation of passages from the Qur’an removes many difficulties. Use a good concordance, such as the one I have named among the Works of reference, and you will find that one passage throws light on another.” The Holy Qur’an- Translation and commentary by A. Yusuf Ali, pp xi

Another renown Translator of the Qur’an, Muhammad Asad also acknowledges that the Qur’an provides its own Tafsir, when he states the following in the foreword of His Translation:
“The Qur’an must not be viewed as a compilation of individual injunctions and exhortations but as one integral whole: that is, as an exposition of an ethical doctrine in which every verse and sentence has an intimate bearing on other verses and sentences, all of them clarifying and amplifying one another. Consequently, its real meaning can be grasped only if we correlate every one of its statements with what has been stated elsewhere in its passages, and try to explain its ideas by means of frequent cross references, always subordinating the particular to the general and the incidental to the intrinsic. Whenever this rule is faithfully followed, we realize that the Qur’an is – in the words of Muhammed Abduh- “its own best commentary”. The Message of THE QUR-AN by Muhammad Asad, pp vii

 

Before we start the actual topic, We would like  the open-minded and unbiased readers to refer  these  three verses from holy quran, inshallah you will benefit from it.

This is a Book which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember. (38:29)

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs on those who do not reason. (8:100)

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof , seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it ; all of it is from our Lord. ” And none receive admonition except men of understanding.(3:7)

So please ponder over the verses and evidences given here, do use your intellect and pray to Allah that you receive guidance from Allah to understand the truth. And don’t go after the hidden interpretation of the verses which are preached by the scholars to divert people from understanding the truth and do not reject the clear and explicit verses of quran showing us that who ahlebayt are.(Ameen)

We are going to show here that all those verses which spoke of  purification/removal of sins in quran had some instruction before them for non prophets and following those the ones to whom they were addressed would attain purification. In short what is meant here is legal(tashri’i) purification not creational(takwini) purification. And that there was a relation between the commands to be followed given by Allah and the purification/removal of sins.

 

Lets see how quran have explained to us that for who the verse of purification was revealed

O Prophet! say to your wives: If you desire this world’s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward. O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this IS easy to Allah. And whoever of you is obedient to Allah and His Messenger and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance. O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.(33: 28- 34)

And if we closely look into some of  divine directions that Allah gave to wives of prophet(saw) we will find that those directions were themselves a source of purification. That is Tazkiyyah(purification of soul) . Some of those divine commands were :


1. salah

2. zakat

3. obeying Allah and his messenger
SALAH: Is a type of purification of soul(tazkiyyah), it contains physical purification(WUDOO) as well as purification of soul(tazkiyyah).  Salah purifies those who perform it , by  removing the evil deeds from them.

For eg: And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord): (11:114)

Ablution (wudoo) purifies those who perform it. Refer (5:6)

ZAKAT: zakat is also one kind of  purification practicing this one becomes purified .

For eg: Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing. (9:103)

OBEYING ALLAH AND HIS MESSENGER: Obeying Allah and his messenger encompasses all the forms of purification of soul(tazkiyyah)

For eg: Then He inspired it to understand what is right and wrong for it;.Truly he succeeds that purifies it(91:8-9)

Thus, those who are successful and those who fail in their lives, in this world, are defined here. The characteristic of these two groups is only the following: Piety and the growth in the spirit of virtue and obeying Allah. or impiety and polluting the soul with sin and corruption. A tradition from Imam Baqir and Imam Sadiq (p.b.u.th.) , commenting on this verse. says: “Indeed he succeeds who obeys, and he is deprived who disobeys” Majma’-al-Bayan, vol. 10, p. 498. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 91: 10)

“This verse means: He who purified his soul obeying Allah (S.W.T), and purified it from vices and bad manners, he succeeded. And he who corrupted it by immersing it in sins and disobeying Allah (S.W.T), he utterly failed.” This verse was also interpreted by Ibn Abbas (R.A.). He said: “He whom Allah (S.W.T) purified his soul, he succeeded, and he whom Allah (S.W.T) corrupted his soul, he failed utterly.”(tafseer ibn katheer, chapter 91: 8-10)

Now by analyzing the above verses(33:28-34) in context and from the closer view of it , we will find that Allah Almighty was giving the prophet(saw)’s wives some divine directions (which themselves were source of purification) like  what should be done and from what they should abstain. He thus informed them that if they conformed to his commands and abstained from what he forbade, He would reward them purification through removing the impurities from them.

But the shias say that though the initial part of verse (33:33) addresses wives of prophet(Saw) but the later part of same verse (i.e Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless) does not address the wives of prophet(Saw) (as the later and former verses are addressing) but in an unusual manner  this verse addresses those who are nowhere clearly mentioned even in that chapter.

Lets check the structure of the verses (28-34) from surah Ahzab

PHASE I : O Prophet! say to your wives: If you desire this world’s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward. O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this IS easy to Allah. And whoever of you is obedient to Allah and His Messenger and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance. O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance;(33:28-33)

In first phase we find verses containing some divine directions like warning and recommendations given to wives of prophet(Saw).

PHASE II : and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger  (33:33)

In  the second phase we find wives of prophet(saw) being commanded the acts which are in themselves kind of purification of soul.

PHASE III: Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.(33:33)

In the third phase a reward is declared.(for whom we have to find out)

PHASE IV: And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.(33:34)

In final phase again some commands are being given to wives of prophet(saw).

Now as the quran says ” See how We repeat the verses that they may understand.” (6:65)

Lets analyze that how the different verses of quran which speaks of purification helps us to understand that for whom was the later part of (33:33) revealed. And how they are similar to the verses of surah Ahzab  in which purification was mentioned.

 

Example 1:

Therefore stand firm (in the straight Path) as thou art commanded,- thou and those who with thee turn (unto Allah); and transgress not (from the Path): for He seeth well all that ye do. (11:112)

And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped. (11:113)

And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord): (11:114)

And be patient, for surely Allah does not waste the reward of the good-doers.(11:115)

a. In these verses we find that initially(11:112-113) there are some directions being given , in the similar manner in which they were given in “PHASE I”(33:28-33) , They contain the same style, first they warns and gives some commands to whom they are addressed like what should and shouldn’t be done, same as in “PHASE I” as even  there same style was used, i.e they were warned of what should and shouldn’t be done.

b. Then as the verse(11-114) proceeds it gives some divine commands like “to establish prayer(which is itself a kind of purification of soul as we explained earlier)” and the verse continues and says that  good acts (namely prayer and these good acts could also be giving zakat, obeying the messenger because goods deeds even encompasses these too) and the method of wudoo (which the salah encompasses) , This is in similar manner like they were given in “PHASE II”(33:33) ,

c. Then the verses(11:114-115) continues and gives them the reward of “removal of evils/sins”  That means that if those to whom the verses are addressed if they follow the commands and offer prayer , then their sins will be removed by Allah which means they will be purified. Because certainly removal of sins is nothing but purification. And what is thought  provoking here too is that in this part of the verse the divine command given which is establishing prayer(which is a kind of purification of soul as we explained earlier) ,is exactly  the same divine command given in (33:33). And the favour mentioned in this verse that is “removal of evils/sins” is also similar to the favour that Allah declared in “PHASE III” (33:33) i.e Allah only wishes to remove all abomination from you.

d. Again the verses(11:114-115) continues and  addresses the “same” people to whom they addressed all these divine directions to be followed and the reward for it, by again laying some directions for them. And this is exactly the similar style used in “PHASE IV“(33:34), where first the verses sets some divine directions to be followed for the wives of prophet(saw), then they announces a reward for them and later again lays down some directions to wives of prophet(Saw).

Now examining these  verses any unbiased and sensible person can understand that if we read surah ahzab verses (33:28-34) , we will find the same style used and even that, from starting to the ending of this paragraph the ones addressed  were the same to whom certain divine directions were given, then they were made aware of a reward , then later some recommendations were given. All these were like a set and were for the same group. Like in (11: 112-115).

Some additional points to remember:
a. Before Allah says that sins will be removed, he sets some conditions for it. We should understand that here removal of sins(purification) doesn’t come alone but along with certain commands and if they are followed then only purification will take place. Allah here explains that purification doesn’t occur without acquiring means of purification and if we acquire means of purification then only purification will take place. WE NOTE HERE THAT THERE IS RELATION BETWEEN COMMANDS AND REMOVAL OF EVILS/SINS (i.e purification).

b. One cannot say that here commands are for one group and purification for another group, and that purification is not addressed to those who acquire means of purification  but it addresses to other people. Its obvious that to whom the commands are given and who fulfill the means of purification for them only this purification is addressed. So how deviant are those who think that in verse (33:33) the commands were for a certain group but purification for a different group.

 

Example 2:

Allah did aforetime take a covenant from the Children of Israel, and we appointed twelve captains among them. And Allah said: “I am with you: if ye (but) establish regular prayers, practise regular charity, believe in my messengers, assist them, and loan to Allah a beautiful loan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath; but if any of you, after this, resist the faith, he hath truly wandered from the path or rectitude.”. (5:12)

In this verse we initially find that Allah speaks about a covenant taken from children of Israel,  The covenant was: And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now).(2:83)

Now in the covenant too we find that there are some directions being given , in the similar manner in which they were given in “PHASE I “(33:28-33), They contain the same style, first they give some commands and warns to whom they are addressed like what should and shouldn’t be done, same as in “PHASE I” as even  there same style was used, i.e they were warned of what should and shouldn’t be done.

b. Then as the verse proceeds after laying down the warnings it gives them some divine commands one of them is “to establish prayer”, should give charity(zakat), believe in and assist the messengers of Allah(.ie should obey them) which are exactly the same as we find in verse(33:33) “PHASE II”.

c. Then it continues and gives them the reward that Allah will “wipe out their evils”  which means that if those to whom they are addressed if they follow the commands and offer prayer, give charity and obey the messengers then their sins will be removed which means they will be purified. Because certainly removal of sins is nothing but purification. And what is thought  provoking here too is that in this part of the verse the divine command given which is establishing prayer(which is a kind of purification of soul as we explained earlier) , paying zakat(which is a kind of purification as explained earlier) and obeying the messengers(which is a kind of purification of soul as explained earlier) are exactly  the same divine commands given in (33:33). And the favour mentioned in this verse that is “removal of evils” is also similar to the favour that Allah declared in “PHASE III” (33:33) i.e Allah only wishes to remove all abomination from you.

d . Again the verse continues and address the “same” people to whom it addressed all these divine directions to be followed and the reward for it, by laying some warnings for them. And this is similar style used in “PHASE IV” (33:34), where first the verses sets some divine directions to be followed for the wives of prophet(saw), then it announces a reward for them and  again lays down some directions to wives of prophet(Saw) .

Now examining this verse any unbiased and sensible person can understand that if we read surah ahzab verses (33:28-34) , we will find the same style used and  even that,  from starting to the ending of this paragraph the ones addressed were the same to whom certain divine directions were given, then they were made aware of a reward, then later again some directions were given to them. All these were like a set and were for the same group, Like in (5:12)

Some additional points to remember:
a. Before Allah says that evils will be removed, he sets some conditions for it. We should understand that here removal of evils/sins(purification) doesn’t come alone but along with certain commands and if they are followed then only purification will take place. Allah here explains that purification doesn’t occur without acquiring means of purification and if we acquire means of purification then only purification will take place. WE NOTE HERE THAT THERE IS RELATION BETWEEN COMMANDS AND REMOVAL OF EVILS/SINS (i.e purification).

b. One cannot say that here commands are for one group and purification for another group, and that purification is not addressed to those who acquire means of purification  but it addresses to other people. Its obvious that to whom the commands are given and who fulfill the means of purification for them only this purification is addressed. So how deviant are those who think that in verse (33:33) the commands were for a certain group but purification for a different group.

 

Example 3:

O you who believe! fulfill the obligations. The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely Allah orders what He desires.(5:1)

O you who believe! do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people– because they hindered you from the Sacred Masjid– incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil).) (5:2)

Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.(5:3)

They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt– you teach them of what Allah has taught you– so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.(5:4)

This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.(5:5)

O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and (wash)your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful. (5:6)

And remember the favor of Allah on you and His covenant with which He bound you firmly, when you said: We have heard and we obey, and be careful of (your duty to) Allah, surely Allah knows what is in the breasts.(5:7)

O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.(5:8)

Allah has promised to those who believe and do good deeds (that) they shall have forgiveness and a mighty reward.(5:9)

a.  In these verses we find that initially(5:1-5) there are some directions being given , in the similar manner in which they were given in “PHASE I”(33:28-33) , They contain the same style, first they warns and gives some commands to whom they are addressed like what should and shouldn’t be done, same as in “PHASE I” as even  there same style was used, i.e they were warned of what should and shouldn’t be done.

b. Then as the verse(5:6) proceeds it gives some divine commands like salah(which is a kind of purification of soul as we mentioned earlier) and the method of wudoo (which the salah encompasses) , This is in similar manner like they were given in “PHASE II”(33:33) ,

c. Then it(5:6) continues and gives them the reward that Allah wishes to “purify them”  That means that if those to whom the verses are addressed if they follow the commands and offer prayer, then they will be purified by Allah. And what is thought  provoking here too is that in this part of the verse the divine command given which is establishing prayer(which is a kind of purification of soul as we explained earlier) is exactly  the same divine command given in (33:33). And the favour mentioned in this verse that is “purification” is also similar to the favour that Allah declared in “PHASE III” (33:33) i.e Allah only wishes to remove all abomination from you…. to make you pure and spotless.

d . Again the verses(5:6-9) continue and address the “same” people to whom they addressed all these divine directions to be followed and the reward for it, by again laying some directions for them. And this is similar style used in “PHASE IV“(33:34), where first the verses sets some divine directions to be followed for the wives of prophet(saw), then they announces a reward for them and they again lays down some directions to wives of prophet(Saw) .

Now examining these verses any unbiased and sensible person can understand that if we read surah ahzab verses (33:28-34) , we will find the same style used and even that, from starting to the ending of this paragraph the ones addressed were the same to whom the certain divine directions were given, then they were made aware of a reward, then later again some directions were given. All these were like a set and were for the same group, Like in (5:1-9)

Some additional points to remember:
a. Before Allah says that he wishes to purify them, he sets some conditions for it. We should understand that here purification doesn’t come alone but along with certain commands and if they are followed then only purification will take place. Allah here explains that purification doesn’t occur without acquiring means of purification and if we acquire means of purification then only purification will take place. WE NOTE HERE THAT THERE IS RELATION BETWEEN COMMANDS AND REMOVAL OF EVILS/SINS (i.e purification).

b. One cannot say that here commands are for one group and purification for another group, and that purification is not addressed to those who acquire means of purification but it addresses to other people. Its obvious that to whom the commands are given and who fulfill the means of purification for them only this purification is addressed. So how deviant are those who think that in verse (33:33) the commands were for a certain group but purification for a different group.

 

Example 4:

Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing..(9:103)

Do they not know that Allah accepts repentance from His servants and takes the alms, and that Allah is the Oft-returning (to mercy), the Merciful? (9:104)

And say: “Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers: Soon will ye be brought back to the knower of what is hidden and what is open: then will He show you the truth of all that ye did.”(9:105)

a. In these verses initially(9:103)  some divine commands like to give sadaqa/zakat(which is a kind of purification as we mentioned earlier) are given. This is in similar manner like they were given in “PHASE II”(33:33) .

b. The verse (9:103)  continues after saying that take out sadaqa from their wealth by making them aware of the reward for this sadaqa that  it will “purify them”  That means that if those to whom the verses are addressed if they pay sadaqa then they will be purified. And what is thought  provoking here too is that in this part of the verse the divine command given which is to pay sadaqa/zakat(which is a kind of purification of soul as we explained earlier) is one of  the same divine command given in (33:33). And the favour mentioned in this verse that is “purification” is also similar to the favour that Allah declared in “PHASE III“(33:33) i.e Allah only wishes to remove all abomination from you…. to make you pure and spotless.

c . Then the verses(9:104-105) continue and address the “same” people to whom they addressed all these divine directions to be followed and the reward for it,  and by again laying some directions for them. And this is similar style used in “PHASE IV”(33:34), where first the verses sets some divine directions to be followed for the wives of prophet(saw), then they announces a reward for them and they again lay down some directions to wives of prophet(Saw) .

Now examining these verses any unbiased and sensible person can understand that if we read surah ahzab verses (33:33-34) , we will find the same style used and even that, from starting to the ending of this paragraph the ones addressed were the same to whom certain divine directions were given, then they were made aware of a reward, then later again some directions were given to them. All these were like a set and were for the same group, Like in (9:103-105)

Some additional points to remember:
a. Before Allah says that the ones being addressed will be purified, he sets some conditions for it. We should understand that here purification doesn’t come alone but along with certain commands and if they are followed then only purification will take place. Allah here explains that purification doesn’t occur without acquiring means of purification and if we acquire means of purification then only purification will take place. WE NOTE HERE THAT THERE IS RELATION BETWEEN COMMANDS AND REMOVAL OF EVILS/SINS (i.e purification).

b. One cannot say that here commands are for one group and purification for another group, and that purification is not addressed to those who acquire means of purification but it addresses to other people. Its obvious that to whom the commands are given and who fulfill the means of purification for them only this purification is addressed. So how deviant are those who think that in verse (33:33) the commands were for a certain group but purification for a different group.

 

Example 5 :

And the soul and Him Who made it perfect(91:7)

Then He showed it its Fujur and its Taqwa(91:8)

He will indeed be successful who purifies it,(91:9)

And he will indeed fail who corrupts it (91:10)

From the sunni and shia tafseer as well as shia hadees we get to know that the purification in the verse(91: 9-10) is through obedience to Allah.

SHIA TAFSEER:

Thus, those who are successful and those who fail in their lives, in this world, are defined here. The characteristic of these two groups is only the following: Piety and the growth in the spirit of virtue and obeying Allah. or impiety and polluting the soul with sin and corruption. A tradition from Imam Baqir and Imam Sadiq (p.b.u.th.) , commenting on this verse. says: “Indeed he succeeds who obeys, and he is deprived who disobeys” Majma’-al-Bayan, vol. 10, p. 498. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 91: 10)

SUNNI TAFSEER:

“This verse means: He who purified his soul obeying Allah (S.W.T), and purified it from vices and bad manners, he succeeded. And he who corrupted it by immersing it in sins and disobeying Allah (S.W.T), he utterly failed.” This verse was also interpreted by Ibn Abbas (R.A.). He said: “He whom Allah (S.W.T) purified his soul, he succeeded, and he whom Allah (S.W.T) corrupted his soul, he failed utterly.”(tafseer ibn katheer, chapter 91:10)

For verses, (91: 7 -8)

(By Nafs, and Ma Sawwaha (Who apportioned it ) meaning, He created it sound and well proportioned upon the correct nature (Al-Fitrah) , Allah said in another place So set you your face towards the religion, Hanif . Allah’s Fitrah with which He has created mankind. No change let there be in the Khalqillah. ) (30:30) ; (Then He showed it its Fujur and its Taqwa. ) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained  for him.

a.  We find that initially(91:7-9) these verses hints towards some directions , in the similar manner in which they were given in “PHASE I”(33:28-33) , They contain the same style as they hint some advices to whom they are addressed, same as in “PHASE I”.

b.   Then as the verse(91: 9) proceeds it hints about a divine command i.e obedience to Allah(as seen from shia and sunni tafseers above) , And obedience to Allah is a kind of purification of soul as the verse says “He will indeed be successful who purifies it”  and This is the similar command or message that was given in “PHASE IIand “PHASE III” (33:33). It means that if the ones to whom the verse is being addressed obeys Allah then they will attain or will be rewarded purification, similar to that in “PHASE III

c. One important thing to realize  here is that, the purification of ourselves is dependent on our deeds, If those to whom the commands are given follow them, then they will certainly achieve purification.

Now examining these verses any unbiased and sensible person can understand that if we read surah ahzab verses (33:28-33) , we will find the same style used and even that, from starting to the ending of this paragraph the ones addressed were the same to whom certain divine advices were hinted, and then they were made aware of a reward which can be achieved through following those commands.  Like in (91:7-10)

Some additional points to remember:
a.Allah here explains that purification doesn’t occur without acquiring means of purification(like obedience to Allah) and if we acquire means of purification then only purification will take place. We note here that there is relation between means of purification(like obedience to Allah) and purification.

b. One cannot say the purification is not addressed to those who acquire means of purification(i.e by obedience to Allah) but it addresses to other people, its obvious that those who fulfill the means of purification for them only this purification is addressed. So how deviant are those who think that in verse (33:33) the commands were for one group but purification for a different group.

 

Example 6:

And when the angels said: O Marium! surely Allah has chosen you and purified you and chosen you above the women of the world.(3:42)

O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.”(3:43)

And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones.(66:12).

Lets see what the shia and sunni commentaries have to say about these verses:

Shia commentary:

Maryam is neither a goddess nor a mother-God. She is a created being and as such she has been asked to pray like all true and devout servants of Allah. (pooya ali commentary she reached the age of puberty 3:43)

Zakariyya, husband of Hanna’s sister, and Maryam’s maternal uncle, was chosen by casting lots to take charge of Maryam. As soon as, he erected a high balcony where she used to stay the whole day, praying; and in the evening, he used to take her with him to her abode. The room in which she slept and lived during the night was always locked and its key was kept with him.(pooya ali commentary , 3:36)

Sunni commentary:

Allah states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allah also chose her because of her virtue over the women of the world, Allah states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allah had decreed for her, as a test for her. Yet , this test also earned her a higher grade in this life and the Hereafter, for Allah demonstrated His might by creating a son inside her without male intervention. (“O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself , and bow down along with Ar-Raki` in. ”) As for Qunut (Aqnuti in the Ayah), it means to submit with humbleness.(tafseer  ibn katheer 3:42-43)

Its apparent from the tafseers that maryam(as) because of her extensive worship to Allah, praying whole day and because of her modesty as referred in (66:12) etc,  was chosen to  be purified. The acts of worship she did for which she was chosen are similar to the ones we find in “PHASE II” (33;33) , like offering prayers and being obedient , modest which are types of purification of soul. We find in this verse that because of the acts of worship performed by maryam(as)(which were themselves types of purification as explained) Allah purified her, which means it was legal(tashri’i) purification not creational(takwini) purification. Moreover, we find that even after this maryam(as) was commanded to increase acts of worship, humbleness, submission, prostration, bowing, and so forth,(which are in themselves types of purification of soul) so that she remains purified and could achieve the special reward Allah had set for her. Because it was a legal(tashri’i) purification not creational (takwini) purification.

Now examining these verses any unbiased and sensible person can understand that if we read surah ahzab verses (33:28-33) , we will find that the way hz maryam(as) by practicing the means of purification, she was chosen and purified and was even commanded to increase acts of worship so that she remains purified could achieve the special reward Allah had set for her. Because the purification for non-prophets is conditional, so to achieve that they have to strive by following the commands of Allah, in the similar manner the wives of prophet(saw) were given some divine commands and were chosen and so that by following the commands given to them they too would acquire what Allah wished for them.

Here too we find that certain acts of worship like praying , being obedient etc, are related to purification. In the similar manner as we find in (33:33). And the ones to whom commands were given they were the same who were purified or were intended to be purified.

 

Conclusion

Thus we observed that in “verse of purification”(ayat e tatheer) Allah wanted to purify the wives of prophet(saw) through the commands(which were themselves types of purification as explained) he gave them. In short what was meant here was legal(tashri’i) purification not creational(takwini) purification, which means that to achieve purification  these people will have to struggle by continuously  following the commands of Allah. We noticed that there are some means for purification like offering prayers, paying zakat, and obedience to Allah and his prophet(saw), and if they are observed then those who fulfilled these conditions are purified as we have seen in the various and similar examples from quran and so  the quranic verses by their repetition  taught us this concept of purification similar to that of ayat e tatheer. So it should be crystal clear now that the verse of purification was revealed for wives of prophet(Saw) because they were the ones to whom the means of purification(i.e to offer prayer, pay zakat, and to obey Allah and his messenger) were commanded.

Again, what was meant in 33:33 was legal(tashri’i) purification not creational(takwini) purification.  It does not become necessary thereby that they(ahlebayt) all be infallible(masum) and the commission of sin by them should not be possible.

Lastly, we would like to show the double standards of Shia scholars, we read:

ويظهر من كلام العلماء الأبرار ( رضوان الله عليهم): أن الإرادة الإلهية المعبر عنها بقوله تعالى: (إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنْكُمُ..) قد تعلقت أولاً وبالذات بإذهاب الرجس، وبالتطهير ولكننا نقول:إن الظاهر هو أنها قد تعلقت أولاً وبالذات بأمر آخر، وهو نفس الأوامر والزواجر التي توجهت إلى زوجات النبي

Translation: And it appears from the saying of the righteous scholars (ra): that the divine will that is expressed in his saying “Allah only intends to remove from you the foul…” is linked primarily and exclusively with removing the foul and with purifying, but we say: That what is apparent is that it is linked primarily and exclusively to another matter, it is linked to the same orders and prohibitions that were aimed at the Prophet’s(saw) wives. [Ja`far Murtada al-`Amili, Ahlul-Bayt fi Ayatul-Tathir: pg 66]

So according to Shia scholars, those whom they deem as Ahlelbayt, their purification was liked to the orders which were given to wives of Prophet(saw) in the same verse, but ironically the wives of Prophet(saw) were not addressed as Ahlelbayt in verse of Tatheer(33:33). Does this make any sense? We leave it upon the readers, to judge.

 

Lastly we would like to highlight the noble verses of quran:

See how We repeat the verses that they may understand.” (6:65)

“See how We repeat the verses, yet they turn away (from the truth rendered by recurrence of Ayat).” (6:46)

Because we are aware of the shias, instead of understanding and correcting themselves they will come up with weak arguments as always. They may bring multiple narrations in order to proof  that these verses were revealed for people of cloak, but the fact is that all those narrations are weak and the ones among them which are authentic are wrongly understood and interpreted by the shias, which is explained here. (A Scientific Dialogue Regarding Incident Of Kisa (revealing some facts)

And for such stubborn and ignorant shias we have set a rule(click here), so before bringing any narration they should ponder over this golden rule from their authentic narrations, because what we have proved in this article was from quran.

 

Some questions to Shias as well as our readers to ponder over them:

1. We would like to question the shias that if the “verse of purification” was revealed for those who(ahle kisa) were not even mentioned in a clear manner even in the whole chapter, and not for the wives of prophet(Saw) to whom the previous and later verses were addressed then why were they specially given commands which were means to purification like obeying Allah and his messenger(saw) , offering prayer and paying zakat because all these commands were applicable for every believer in general, which were ordained in different verses of quran ?

2. Why were they given warnings which were unique for them and were promised for special rewards in those verses?

3. If  because of being wives of prophet they are considered mothers of believers and they are not comparable to other women , and are given special commands then why do you feel its weird if all these restrictions and commands are because Allah wanted to purify them because they were the wives of his pure prophet(saw)?

4. And if this verse was revealed for people of the cloak(ahle kisa) then, why is it that Allah desires/wishes to purify them as though Allah wanted them to fulfill some conditions. If Allah had wished/desired to purify them without setting any condition then he would have said, “Verily we had purified you” or “verily you are the purified ones” but nothing as such was mentioned here in quran.

5. Why did prophet(Saw) in the first instance supplicated for Ali(ra)’s family to be purified if at all the verse was revealed for them ?

6. And how many times did the Prophet(saw) invoke Allah to make Ali(ra)’s family pure and spotless? The Shia will proudly show multiple times, citing many examples from the Hadith of the Ahlus Sunnah; and we, the Ahlus Sunnah, acknowledge that the Prophet (saw) did ask Allah multiple times to make Ali’(ra)s family pure and spotless. However, we wonder why there would be a need for the Prophet(saw) to keep asking for purification of his family? He asked again and again. If they were infallible and did not have any sins to begin with, then there would be no need to ask Allah(saw) again and again for this purification.

9 thoughts on “For whom the verse of purification(tatheer) was revealed and what is the concept of purification? Let the quran answer.

  1. mashaallah very good article!

    One suggestions: you should also add parts of this article.

    especially the fatwa of al khuie

  2. sa.gr8 attempt. could you pls let me why is the zameer different – kunna and kum in the same ayat…if the verse of purification refers to wives, kum cannot be used…all along the surah when wives were refereed kunna was used…is it grammtical mistake or referring to a group which consists of men ?
    moreover, can you shed light on the time and incident after which this verse was revealed.

  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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