In the Name of Allah, the
Compassionate, the Merciful
Verse 28
Oh
Prophet! Say to your wives: If you desire the life of this world and its
adornment, then come! I will give you a provision and allow you to depart a
goodly departing.
Verse 29
And
if you desire Allah and His Messenger and the home of the Hereafter, then
surely Allah has prepared for the good-doers among you a mighty reward.
Verse 30
O
wives of the Prophet! Whoever of you
commits an open indecency, the punishment for her will be doubled; and this is
easy to Allah.
Verse 31
And
whoever of you is obedient to Allah and His Apostle and does righteous good
deeds, We shall give her, her reward twice, and We have prepared for her an
honorable sustenance.
Verse 32
O
wives of the Prophet! You are not like
any of the other women. If you will be on your guard, then be not soft in your
speech, lest he in whose heart is a disease should be moved with a desire; but
speak in an honorable manner.
Verse 33
And
stay in your houses and do not display yourselves like that of the times of
ignorance; and keep up prayer, and pay the poor-rate, and obey Allah and His
Messenger.
Allah surely wants to keep the sin
away from you, O People of the House! And to purify you an absolute
purification.
Verse 34
And
remember that which is recited in your houses of the verses of Allah and the
wisdom; surely Allah is Ever Most Courteous, Acquainted with all things.
Truthful is Allah, The Great
INTRODUCTION
There has been
a long and endless controversy among the Muslim Ummah, as to whom the
purification verse refers to. There are
those who say that it refers to the wives of the Prophet (SA) alone, and they
support their argument by saying that because this verse was present before and
after a group of verses in which Allah (SWT) was directing His words to the
wives of the Prophet, then it is also included in that monologue. There are those who say that it refers to
Ali, Fatima, Hasan, and Husain (Peace be upon them) alone, and they support
their argument using the well and frequently known Tradition of the Cloak
(Hadeeth Al-Kisaa) and many other traditions that have been narrated by
Rasulullah (SA). And finally, there are
those who say that it refers to both: the wives of the Prophet (SA) and Ali,
Fatima, Hasan, and Husain (Peace be upon them), in an attempt to combine the
first two theories, and also because of their presumption that the word
“Ahlul-Bayt” includes all those family members.
Hence, they argue why couldn’t all the members of the Household of
Rasulullah (SA) be altogether the ones referred to in the Purification verse?
Reality shows
that this controversy has a lot of motives and incentives behind it. There existed political motives during the
first centuries of Islam. There are
personal motives that originated from hatred and animosity that has been
inherited generation after generation.
There are utilitarian motives that were present as a result of a force
that sought for its persistence for its own advantages. Therefore, it presents the advantages to
those who work for the continuation of this controversy and its depth. There are also motives that originated from
naivety, foolishness, narrow-sightedness, weak judgment, and the lack of
patience and reflection. And finally,
there exists fanatic motives that originated from the division of the Muslim
Ummah into many different sects and schools of thought; each that is fanatical
to its own opinion, school of thought, and sect. Fanaticism or extremism is ignorance and
blindness that when it affects a person, it causes him not to see the truth
even if it is clear. It causes him not
to see the light even if it is bright. It causes him not to see except what he
wants to see, and not believe except what he or his fanaticism leans to.
In the
following paragraphs, we shall try with the help of Allah (SWT), to spend some
time scrutinizing, analyzing, and dissecting these great verses, in order to
end this controversy and reach a decisive conclusion and answer for every
seeker of truth who will be ready to abide by it. It will be for every seeker of truth who is
not fanatical, neither does he have any bias or advantage. Rather, he asks for the guidance and success
from Allah (SWT), promising Him that he will follow the truth if he sees and
becomes convinced of it, and will not deviate from it. It is very important to find out and know to
whom does the purification verse refer to, because the knowledge of this piece
of information will result in a lot of grave and critical consequences. That is because, we do not find any other
verse of purification in the Quran, except for this verse, and we do not see
any other person(s) whom Allah (SWT) officially announced their purification in
the Quran after the prophets, except for those referred to by this purification
verse.
IMPORTANCE OF THE
PURIFICATION VERSE
So, if we
found out to whom the purification verse refers to, we will come to know that
those individuals have been purified by Allah (SWT). And if we became certain and sure that those
individuals are purified from Allah (SWT), it would be very foolish, imprudent,
and even insane of us to take our religious knowledge from other sources, since
those individuals are the purified
source. For example, imagine that you
have in front of you a pool of water, and the government that you trust in,
assured to you that they cleansed and purified this water and that it is
totally suitable for drinking. Would it
not be very foolish and ridiculous of you if you left this refined and cleansed
water that has been guaranteed for its purity, and went to seek other sources
of water, which you do not know or are not sure of its degree of purity and
sanitization?! Would it not be very unwise
of you to actually drink from that water “in question” and expose yourself to
the risk of danger, sickness, or poison that would cost you your life and bring
you to your end?! No sane person would
ever do that! Therefore, knowing who
exactly those individuals are, is equivalent to knowing the purified and
cleansed source (that have been purified by Allah), which we can use
confidently to drink, and take advantage of for our religion, for the life of
this world, and the Hereafter. This way,
we can live feeling assured and safe without needing to divide or deviate from
our way, nor to seek multiple sources.
In that case, we would not accept any other source that is questionable
in purity or reliability, to be a substitute for this purified and clean
source. And if we actually did that and
left this purified source and instead seek other doubtful, and un-guaranteed
sources in purity, which would certainly lead to our misguidance, loss and
failure; then we have no one to blame but ourselves. At that point, we have no excuses to give
Allah (SWT), since although we found the cleansed and purified origin in which
the Almighty Himself has purified, we chose instead, to go for the doubtful,
misguided and unpurified source. We had
not even taken the effort to investigate the true source, for if we did, we
would have certainly found the right source to go and drink and use, while
feeling complete satisfaction and safety, along with gratitude for our
Lord. From this logic, the importance of
knowing and specifying those individuals who have been referred to in the
purification verse, becomes very clear and vivid to us, since those individuals
who have purified by Allah (SWT) after His Messenger, will be the ones whom we
will use as our source of knowledge, religion, and school of thought. They will be our guardians whom we will
follow after Rasulullah (SA). They will
be the leaders, governors, scholars, and guiders of our Ummah, after the Book
of Allah (SWT) and the Sunnah of His Messenger (SA). Therefore, specifying the purified
individuals, is not only important, but it is the most crucial and eminent job
in the life of a person. This is because
a person without faith (iman) and religion is not considered to be human. There cannot exist faith and religion without
an Imam, a leader, a guardian, a scholar, and guider who would guide the
people, teach them, lead them, and direct them in their journey of life, until
they reach the safe haven that could not be reached alone. Or else, the Shaytan (devil) will kidnap them
just like a sheep would get misguided and therefore, kidnapped, when it is
without a caretaker who would lead and guide it. This argument is logical and cannot be argued
against except by someone foolish, stupid, arrogant, stubborn, or an apostate. And those people are not considered to be
believers. Our discussion here is
directed to believers who are smart, intelligent, wise, and those who are
humble to Allah (SWT) and surrender themselves to Him. Those who are looking for the truth, and are
willing to follow it without fanaticism, desire, arrogance, or
close-mindedness! Those are the people
who have been guided by Allah (SWT) and they are the ultimate winners and
victors.
OUR FOCUS
Let us start
from where the people left off, and let us focus our research and analysis in
putting an end to this controversy. The
matter is clear and the avenues for our research are limited. We do not have to search for those purified
individuals (who have been referred to by the purification verse), among all
the Muslims, or even a group of them.
The religious scholars of the Muslim Ummah have made it easier for us by
narrowing down the possibilities of individuals who might be the ones referred
to by the purification verse. Also, the
purification verse itself has limited the possibilities by using the term
“Ahlul-Bayt”. Therefore, we can focus
our research on the following possibilities, without a fourth, as the prospects
for being the ones referred to in the purification verse:
1)
The purified individuals referred to are the wives of
Rasulullah (SA) alone.
2)
The purified individuals indicated by the purification verse
are Ali, Fatima, Hasan, and Husain (Peace be upon them) alone.
3)
The purified individuals are the wives of Rasulullah (SA) in
addition to Ali, Fatima, Hasan, and Husain (Peace be upon them).
Only one of these three possibilities
can be correct in identifying those purified souls whom have been purified by
Allah (SWT), while the other two possibilities are wrong and invalid. This makes sense and is logical, for it is
not possible for all three possibilities to be correct; neither can two of them
be acceptable. So the matter is easier
for us now. All that is required for us
to do is to search and find out which one of those possibilities is
correct. We will then be guided, (all
gratitude to be to Allah (SWT)), in our desired mission to identify those
purified individuals, whom we seek their guidance and guardianship, and in
finding the right path. So, let us open
our ears and minds for the next few minutes, for research and analysis, until
we reach to a logical, convincing, and satisfying answer to this
controversy. A solution that is
conclusive and decisive, such that the sincere hearts and minds rest
afterwards, and would be convinced of the truth, after seeing it clearly and
vividly, without having any confusion or doubts. Let us start our journey in finding the truth
and finding out which possibility of the three is correct, while depending
first and foremost on Allah (SWT), secondly on the Quran, and thirdly, on our
minds, our logical reasoning, and our intelligence.
SUPPORTING ARGUMENTS
FOR THE 1ST POSSIBILITY
Let us start first, by studying the
first possibility to investigate whether it is reliable, reasonable, logical,
and to see whether our minds will accept it or not…
The first possibility says that the
purified individuals are the wives of Rasulullah (SA) alone, and the supporters
of this hypothesis build their argument on the basis of the context and
structure of the verses in the Quran, in which the verse of purification was
revealed. They argue that because the
verses preceding and following the purification verse were directed
straightforwardly to the wives of the Prophet (SA), and because they are the
ones being addressed in speech by Allah (SWT), then the purification verse is
considered to be part of the monologue that is directed to the wives of
Rasulullah (SA). Hence, they are the
only ones referred to by the purification verse. Because the verses before and after it are
not directed to anyone else, the assumption is made that the wives of the
Prophet (SA) are the ones referred to by the purification verse. The advocates of this hypothesis also support
their conclusion by saying that the meaning of the purification verse makes
sense and fits to be the next idea in context.
The reason why is because after directing guidance, orders, and warnings
to the wives of the Prophet (SA), Allah (SWT) says to them that His guidance
and directions is for the purpose of cleansing and purifying them. The advocates also support their opinion and
strengthen their argument by indicating that the term “Ahlul-Bayt” which was
used in the purification verse, is known in the Arab community at that time to
be in reference to the wives of a man.
They support this point because of Allah’s saying in the Quran to Sarah,
the wife of Prophet Abraham (AS), when she was given glad tidings with the
pregnancy of Isaac (AS) and she laughed: “Do
you wonder of Allah’s biddings? The
mercy of Allah and His blessings are on you, O People of the house [11:73].” So, if Allah (SWT) meant
the wife of Abraham when He used the term “Ahlul-Bayt” in this verse, then why
couldn’t we use this example and apply it in the case of the purification
verse? From this example, the advocates
conclude that Allah (SWT) meant the wives of the Prophet (SA), since He used
the same term in another verse.
Let us now examine the validity of
these arguments that are often raised by the supporters and advocates of the
first possibility, who based on these arguments, build their beliefs, thinking,
and conviction.
RESPONSE TO THOSE ARGUMENTS:
LACK OF HARMONY IN
THE CONTEXT OF VERSES
Any meticulous researcher, who
carefully analyzes those verses from its beginning to end, will realize the
following:
The first verse contains a clear and
frank threat of divorce from Allah (SWT) to the wives of Rasulullah (SA), if
they desire the life of this world and its ornaments. The second verse bears incitement and
conditional promise from Allah (SWT) to the wives of Rasulullah (SA) that if
they desire Allah and His Apostle and the Hereafter, He will reward them
greatly. The third verse holds an
intense warning and admonition of double punishment from Allah (SWT) to the
wives, if they commit an open indecency.
The fourth verse contains a conditional promise from Allah (SWT) to the
wives that if they obey Him and His Messenger and do good, He will double her
reward and prepare for her an honorable sustenance. The fifth verse reminds them that they are
not like the rest of the women, since they are the wives of the Prophet
(SA). Therefore, what may be accepted
from other women is not accepted from them, due to their position and great
responsibility that they carry on their shoulders. This same verse also warns them that if they seek
to fear Allah (SWT) and be on their guard, they must be very careful of what
they say and how they say it. This verse
asks the wives not to be soft in their speech, to speak the good word, and it
carries in its implication some blame on what may come from one of them. This is to prevent the houses of Rasulullah
(SA) from becoming grounds for bad talk from the jealous, the envious, the
haters, and the hypocrites. The sixth verse
contains four straightforward orders and one prohibition from Allah (SWT) to
the wives of the Prophet (SA). The
orders are as follows: 1) To stay in their houses 2) To perform prayers 3) To
pay the Zakat (poor-rate) 4) To obey Allah and His Messenger. As for the prohibition, Allah (SWT) has
forbidden them from displaying their finery or committing indecencies that has
been forbidden in Islam, like the women of the days of ignorance. Indecencies such as not observing Hijab,
showing their beauty and ornaments to those whom Allah (SWT) forbid, engaging
in loquacious talk, unnecessary socialization with men and women, and other
habits that was common with women from the days of ignorance.
Then comes the verse of purification
(second part of the 6th verse), which is not in harmony with the
verses before and after that was just presented. The 7th verse follows, which
contains the fifth order from Allah (SWT), which completes the package of
instructions presented by Allah (SWT) to the wives of the Prophet (SA). The last verse advices the wives to keep in
mind what is communicated to Rasulullah (SA) in their houses [from the verses
of the Quran, and the traditions (hadeeths) that Rasulullah (SA) says in their
presence, which holds great wisdom and insight]. They are to remember it and pass it on to
others such that they become role models and good examples to the Muslims in
this. Being the roles models that they
should be, they should watch their actions, and not behave the way that other
women might behave. Hence, this verse is
in harmony with the previous verses, in which Allah (SWT) gives his directions
to the wives of the Prophet (SA).
So the verses contain the
following, respectively: threat, encouragement, warning, advice, conditional
promise, reminder, direction, blame, five orders, and prohibition. Are all those types of speech consistent with
the rank of purification? Could such
persons who are directed all these kinds of speech be the ones purified by
Allah (SWT)? Could such persons be the
origin and fountainhead of purity and chastity, from which we will use and take
advantage of? If that was the case, then
all of the people are considered to be purified, because Allah (SWT) has used
the same kinds of speech to the general public, as to the wives. He guides the people at one instant and
advice them at another; He promises them at instances and reminds them at
others. He also directs them, warns and
threats them, blames them, orders them, and forbids them. This is the language of the Quran, which is
directed to all mankind through its verses, and in which Allah (SWT) Himself
said about it that the Quran is a glad-tider, warner, reminder, and guider to
all humans. So, where is the status and
rank of purification in those who are directed all that? They are thus, like all humans and are not
special or different from them in this aspect.
This is what the mind and logic first notices after displaying the
verses. For example, if a teacher scolds
a student, and warns, threats, blames, reminds, and directs them, would it then
be fit for someone to say that this student is purified and infallible? It is not logical at all!
WHAT HAPPENS WHEN ALLAH (SWT) WANTS SOMETHING TO HAPPEN?
Next, a mature person who seeks the
truth should wonder about this: Allah (SWT) says in the purification verse, “Allah surely wants to keep sins away from
you, O People of the House! And to
purify you a complete purification.”
We know from the verses of the Quran that Allah (SWT) said, “His command, when He wants anything, is
only to say to it: Be, so it is [36:82].” Therefore, if Allah (SWT) wants, His desire
does not at all depend on the will or intention of the humans. For example, Allah (SWT) does not say, “Allah
only wants to let this person enter
If we take a look at the verses in
question, we find that Allah (SWT) wants the purification of a group of
individuals, and to keep the sins away from them. So, if Allah (SWT) wants, “Be: so it is”, and so they are
automatically purified by His order. His
will does not depend and is not determined by what those purified individuals
would or would not do. Rather, it is an
automatic, immediate, and direct action that takes place instantly. However, the wives of Rasulullah (SA), whom
the previous verses were addressing, were given the choice of obedience or
disobedience, in the sense that Allah (SWT) said to them, “if you want”. Therefore,
the choice and will are theirs. So, how
can we combine that with Allah’s will, which is immediate in action, does not
depend on the will of anyone, and that which is mentioned in the verse of
purification as “Allah wants”? This is a clear and vivid proof, which
confirms the fact that the wives of the Prophet (SA) are not, and could not be
the ones referred to in the purification verse.
That is because the purified individuals referred to in this verse have
already been purified by the desire and will of Allah (SWT), which is simply “Be: so it is”, without any interference
from anyone. On the other hand, the wives
of the Prophet have been given the freedom to choose either the life of this
world and its ornaments, or Allah (SWT) and His Messenger. If they willed one, they will have done good,
and if they willed the other, they will have committed wrong. In this, they are just like the rest of the
people except for one difference: the good-doer from the wives of the Prophet
(SA) will be given double reward for her deeds, while the sinner from them will
be given a double share of punishment for her acts. Other than that, they are just like everyone
else, given the freedom and choice to do what they choose.
As for the purified individuals who
have been referred to by the purification verse, Allah (SWT) have purified them
by His free will, by “Be: so it is”, and they themselves have no choice
or will over that. So, based on this
logic, the verses are very clear in showing that it is impossible for the wives
of the Prophet (SA) to be the ones referred to in the purification verse. This is as clear as the bright sun, and every
meticulous and scrutinizing eye that searches for the truth, without any
fanaticism, can see it. This vivid truth
undoubtly eliminates the wives of the Prophet (SA) just like the majority of
the people, from being the ones referred to in the purification verse. So, the argument about the context of the
verses that was presented in the Quran (which is often used by the advocates of
the first possibility) is totally invalid.
Not only that, but those verses itself stand as a proof against their argument
that the purification verse refers to the wives of the Prophet (SA).
There is yet another important point
that should lift the attention of the analyzer of the Islamic history, and the
events that actually took place at that time, which cannot be ignored as we
search for the truth in this matter.
From among the truths that are believed and mentioned in the Quran
numerous times and cannot be denied by anyone except by a nonbeliever or a
polytheist, is that whenever Allah (SWT) desires something, he completes it and
lets it happen. That is supported by His
saying in the Quran, “The great doer of
what He intends [85:16]”, “Surely
Allah attains His purpose [65:3]”,
“His Command, when He intends something, is only to say to it: Be, so it is [36:82]”, “Our
word of a thing, when We intend it, is only that we say to it, Be, and it is
[16:40]”, and “When He has decreed an
affair, He only says to it: Be, so it is [(2:117), (3:47), (19:35),
(40:68)].” So, if Allah (SWT) was
referring to the wives of the Prophet (SA) in the purification verse, then His
order is obeyed; so they are purified and cleansed immediately, and it is
impossible for them after that to disobey Allah (SWT) or sin. If any of the wives did commit a sin or
transgression after the revelation of the purification verse, then it is
impossible for them to be the ones referred to.
This is because we speak about the wives as a whole. So, any sin from any wife will affect the
rest of the wives in the issue of purification, since the verses addresses them
as a whole, and the purified individuals referred to are also addressed as a
whole. By any one of the wives
disobeying Allah (SWT), she/they would be preventing His will from completing
and happening, and that is impossible because His will could not be prevented
from happening.
HISTORY
TESTIFIES
So, let us ask ourselves
this question: Did any one of the wives commit any sin or disobedience to Allah
and His Messenger, after the revelation of the purification verse that would
contradict the notion of them/her being purified? Does history give us any example of such
thing? Let us search in the history of
Islam, and if we search, we will certainly find the truth.
After the revelation of the
purification verse, A’isha and Hafsa, two of the wives of Rasulullah (SA), got
together against Rasulullah (SA) and planned a trick to separate between him
and one of his other wives. The verses
in the beginning of Surat Al-Tahreem (Prohibition) descended in regards to their
inappropriate actions (verses 1-5). Do
those verses fit with the notion of them being purified, as the ones referred
to in the purification verse?
After the revelation of the
purification verse, Rasulullah (SA) confided a secret to A’isha/Hafsa and
ordered her not to reveal it to anyone. But, she disobeyed the orders of Rasulullah
(SA) and she announced the secret to others.
Could the act of disobeying Rasulullah (who does not speak out of his
own desire, and whom Allah (SWT) forbid his disobedience), come from a purified
person who have been purified by the will of Allah (SWT)? Could this disobedience be the stage that is
set for that person to attain the status of purification? How could she be from among the ones referred
to by the purification verse, which removes any sin from those “purified”
individuals? What A’isha/Hafsa committed
is considered to be a sin and disobedience to Allah (SWT) and His Messenger
(SA). Except if we said that Allah (SWT)
wanted to do something, but was unable to do it. God forbid that we say such a statement or
even think it.
After the revelation of the
purification verse and the demise of Rasulullah (SA), A’isha did not abide by
the orders of Allah (SWT) to stay in her house.
She disobeyed that order and went out of her house on the back of a
camel to lead an army of rebels. She
instigated fitna (troubles), planted the seeds of war, and resulted in the
death of thousands of Muslims. She did
something that never happened before in the history of Islam, but because of
her, it became easier on the Muslims afterwards, to fight and kill among
themselves and do the forbidden. It
became easier on them to disobey, turn back on their oaths of allegiance, and
shed each other’s blood. A’isha went out
to fight Ameer Al-Momineen (AS) and she forgot the orders of Rasulullah (SA) to
her and the Ummah, to obey Ali, support him and be faithful to his
leadership. She did not remember the
verses of Allah (SWT) and the wisdom, which was recited in her house and
others, which she heard and memorized.
Rather, she forgot it, lost it, and disobeyed the orders of Allah (SWT)
to keep in mind what is recited in her house from the communications of Allah
(SWT) and the wisdom, in order to be good examples to be followed. She was the first one to leave on him. She went out to fight Ali (AS), while he was
her guardian along with the other wives of the Prophet (SA). Therefore, are these repulsive and hideous
actions of hers, an indication of her purification from Allah (SWT)? Is it expected or accepted from the purified
individuals who have been purified by Allah (SWT), to commit such offensive
acts?! Could the disobedience of Allah
(SWT) and His Messenger (SA) in this repugnant form, and the killing of
Muslims, originate from individuals whom Allah (SWT) have cleansed and purified?! It is absolutely impossible! This is a testimony from history itself,
which indicates that if we believe in the absolute, free and independent will
of Allah (SWT), then it could not be possible that the wives be the ones
referred to in the purification verse.
This is because one sin will affect all of them, since the verses
address the wives as a group, and the “purified individuals” are also referred
to as a whole. So, either all the wives
are purified or none of them are purified.
Based on what happened after the revelation of the purification verse,
one can conclude that it is impossible and implausible that the wives of the
Prophet (SA) be the ones referred to in the purification verse. Is there anything more clear from this
irrefutable proof, which the brain cannot help but accept?!
GRAMMATICAL
ALTERATION
The scrutinizer of the purification
verse also finds that it deviates from what is before and after it. There is no consistency in the speech of the
speaker. Because the verses before the
purification verse are directed to the wives of the Prophet (SA), Allah (SWT)
uses the grammatical ending of “noon” which is often used in the Arabic
language, in reference to females. For
example, Allah (SWT) uses this female-related suffix in the following words: kontona,
toredna, ta’alayna, umat’okona, usarehokona, menkona, lastona, itaqaytona,
takhda’na, qolna, qarna, tabarogna, aqemna, atayna, ata’na, odhkorna, and boyootikona.
Those terms are used in all of the verses that address the wives of the Prophet
(SA).
As for the purification
verse, Allah (SWT) says in it, “Inama yureed Allah leyudh-heb ‘ankom…”. If the wives of the Prophet (SA) were really
the ones referred to and addressed in this verse of purification, Allah (SWT)
would have instead said, “Inama yureed Allah leyudh-heb ‘ankon…”; thus
using the suffix “noon”, which He used in all of the verses before and
after the purification verse, which was addressing the wives of the Prophet
(SA). Therefore, the lack of use of the
suffix “noon” here in the purification verse, as opposed to the verses before
and after it, proves without any doubt, that this verse does not address those
wives at all, as was the case before and after it. Or else, Allah (SWT) would have used the
female suffix, like He used in the other verses, since it is communicating in
the same context. So, why did Allah
(SWT) modify His speech here, except that the addressee have changed and are
not anymore the wives? Rather, they are
other individuals that include males, whom Allah (SWT) is referring to in the
purification verse.
ABSENCE OF GRAMMATICAL CONJUNCTION
In addition, there does not exist any
grammatical conjunction (Harf ‘Atf, and in the Arabic language, these
tools are used to connect two sentences or phrases, or add them together; such
tools include wa, thumma, fa, etc.) before the purification verse, which
would connect it with the statement before it. Neither do we find any
indication whatsoever that this verse is a continuation to the one before it.
For example, Allah (SWT) does not say “And
Allah only wants to keep away the uncleanness from you…” (Wa inama yureedh Allah leyudh-heb
‘ankom al-regs), or “So, Allah
only wants to keep the uncleanness from you…” (Fa inama yureedh
Allah leyudh-heb ‘ankom al-regs), or “Allah only wants by that to keep
the uncleanness from you…” (Inama yureedh Allah bedhalek
leyudh-heb ‘ankom al-regs). If Allah
(SWT) said any of that, the case would have been different, and it would have
been possible for the wives to be the ones addressed and referred to in the
purification verse. But the absence of
those grammatical tools of addition and connection indicates that individuals
other than the wives are being addressed and referred to by this blessed verse.
PARENTHETICAL CLAUSE
If we accepted the verity of the
statement that the purification verse refers to the wives of the Prophet (SA)
based on its context, we will find that the purification verse here, will turn
into a parenthetical clause (Gumla I’tradiah).
In other words, if you deleted that verse from the group of verses in
question, you will find that it does not at all affect the verses and it flows
of ideas and meaning, because it is simply a parenthetical clause. Indeed, if you tried to read all the verses
without the purification verse, you will not find any difference at all in the
context of the meaning, monologue, and speech.
Rather, you will find that the flow of ideas being presented are logical
and this deletion does not affect the drift of verses, which are as
follows: “And stay in your houses and
do not display your finery like the displaying of the ignorance of yore; and
keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. 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.” So, do you find
any difference or anything missing from those verses or not? There is no difference at all! So, if the purification verse were indeed
addressing the wives of the Prophet (SA), then based on the observation that we
just made, the purification verse would thus be a parenthetical clause (from
the Arabic language grammar point of view).
It would be an insignificant statement that would not affect the verses
by its addition or deletion.
Can one ever imagine that such a
great and important verse (that specifies to us the purified individuals whom
we will use as our source of guidance, and who will be our Imams, guiders, and
religious authorities) be a trivial statement that does not affect by its
presence or absence?! Can such a verse
that will determine the path and direction of Islam and the Muslims be
insignificant within the context and structure of the other verses?! This cannot be and is impossible! It is not logical and cannot be accepted by
any mature and wise brain. The verse of
purification cannot simply be a petty and pointless statement. And if it can’t be so, then it is also impossible
for it to be directing and referring to the wives of the Prophet (SA). That is because we have already came to the
conclusion that if the purification verse was referring to the wives of the
Prophet (SA), then it has to be considered as a parenthetical clause, since the
context of the verses will force it to be so.
But because it is not possible, nor appropriate for this important verse
to be trivial, this indicates to us a clear proof that this verse does not
address the wives of the Prophet (SA).
Rather, it addresses other individuals and completely eliminates the possibility
that the wives are the ones referred to by this great, critical, and crucial
verse to Islam and the Muslims.
RELYING ON THE
POSITION OF A VERSE IN THE QURAN
As for relying on the location of the
purification verse in the Quran to support their argument (without providing
any other evidence), they would be ignoring the fact that the verses of the
Quran descended at different times, and was not revealed all at once. Not only that, but a verse from the Quran, or
a word or phrase used to descend in different situations and different
places. Those verses were later
reorganized by Rasulullah (SA) and placed in its positions and Surahs, by the
orders of Allah (SWT). Therefore, the
mere presence of a verse in its position does not necessarily indicate a
specific interpretation, except after turning back to the traditions of
Rasulullah (SA) for verification. For he
is the determiner in that, and he is the one who interprets, clarifies, and
explicates the verses, because according to Allah (SWT), he does not speak out
of his own desire. Like Allah (SWT) says
in the Quran, “It is naught but
revelation that is revealed” [53:4]. Also, Rasulullah (SA) said, “The Quran have been revealed to me along
with its interpretation and wisdom.”
So if there is any doubt or question, one has to refer to the hadeeths
and sayings of Rasulullah (SA) for clarification.
In this case, one should ask
him/herself if there are any hadeeths narrated from Rasulullah (SA) that would
support the claim of those who believe that the wives of the Prophet (SA) are
the ones referred to by the purification verse.
The truth is that there does not exist any such hadeeth, despite the
fabrications and alterations that have been done in the narrations of
Rasulullah (SA). We do not even find one
hadeeth, fabricated or not, that indicates that Rasulullah (SA) said, that “the
purification verse in Surat Al-Ahzab refers to my wives.” So, based on what do the advocates of this
idea build their arguments on, except if they blindly interpret, and say their
own opinions about the Quran, based on the position and location of the verses.
This is forbidden (haraam) and prohibited because Allah (SWT) says, “None knows its interpretation except Allah
and those who are firmly rooted in knowledge…[3:7].” Allah (SWT) also said, “Those who enter into false discourses about our communications,
without knowledge, without guidance, and without any opinionated interpretation
that is not based on an illuminating book”.
Rasulullah (SA) has said, “Whoever
interprets the Quran with his own view and opinion, his interpretation is
invalid even if it is right.” All
the respected religious scholars of interpretation acknowledge that fact and
act accordingly. They do not speculate
or make a deduction based on solely the presence of a verse in its location,
nor do they interpret, except after referring to the traditions and acknowledge
of Rasulullah (SA). If they do not find
such hadeeth, it is not their right or anyone’s to deduce or presume or
speculate or interpret based solely on the contents of the verses in the
Quran. This is especially true if a
controversy, or doubt exists regarding that topic, and the proofs, evidence, or
narrations from Rasulullah (SA) proved the exact opposite of what they
argue. In that case, it is not their
right to speculate, assume, or interpret at all after that.
MEANING OF “AHL”
As for the argument that the
“Ahlul-Bayt” (members of the household) of a man is known in the Arab community
to be in reference to his wives, that is a big mistake. In the Arab community, the Ahlul-Bayt of a
man refers to everyone living with him, or his wives, sons, daughters,
grandparents, and grandchildren. The
poems of the days of ignorance, the news, and the old Arabic stories all
indicate that. No one ever said that the
“Ahlul-Bayt” of a man is only his wives.
They are included in this expression, but it is not restricted to
them. It is true that Allah (SWT) used
the term “Ahlul-Bayt” when addressing Sarah, the wife of Abraham (AS). But He also used the term “Ahl” when
referring to the sons of a man. For
instance, in response to Prophet Nuh (AS) when he cried out to Him, “Surely my son is of my family (Ahl)”[11:35],
Allah (SWT) said, “Oh Nuh! Surely, he is not
of your family, surely he is (the doer of) other than good deeds [11:36].” This indicates that the “Ahl” of a man can
include his sons. Allah (SWT) also used
this term in reference to the daughters of a man. For example, He said to Prophet Lut (AS), “So remove your family (Ahl) in a part of
the night [11:81].” And those whom
Prophet Lut went with were his daughters, while his wife perished with those
who perished. So, the use of the terms
“Ahl” and “Ahlul-Bayt” are not restricted to the wives.
In addition, Allah’s speech to Sarah,
the wife of Abraham (AS) does not necessarily mean that she alone is meant by
“Ahlul-Bayt”. He says to her, “The mercy of Allah and His blessing are on
you, O People of the House [11:73],” which in reality refers to her, her
husband, her expected newborn, all the sons of her husband, Hajar, Ismael (AS),
and her grandchild, Ya’qoob (AS). All
those individuals are considered to be the People of the House (Ahlul-Bayt) of
Abraham (AS). So, why then, the
intentional mistake of claiming that the Ahlul-Bayt of a man refers only to his
wives? Why is the wrong deduction and
speculation on what the Angels has said to Sarah, the wife of Abraham (AS)?
WHAT DOES RASULULLAH
(SA) HAVE TO SAY ABOUT ALL OF THIS?
There is also another issue, which we
should pay attention to. We have reached
the conclusion a little earlier that the verse of purification is of vital
importance to us, since it will reveal to us the pure and chaste source from
which we as Muslims should use as our light, guidance, and leadership. Is it then logical, with all that importance
for the fate and future of the Ummah, that Rasulullah (SA) leaves this great
verse without making it clear to us whom it refers to? He is the one who explains and interprets to
us most of the verses in the Quran. Will
he then stop here, without guiding us and clarifying the interpretation of this
especially important verse? Would he
leave this verse with an air of confusion and vagueness surrounding his Ummah,
when he knows very well that it is as important as life is for them? Is that possible or even imaginable?! It is absolutely unthinkable and illogical
for that to happen! Rather, what is and
should be expected is for Rasulullah (SA) to explain, interpret, and clarify the
meaning of this verse, and to identify and specify for us the purified
individuals, so that we don’t become confused or mistaken about it. Therefore, it is incumbent on us to search
through the hadeeths of Rasulullah (SA) to see, if there are any authentic
traditions existing that indicates without any doubt that the wives of the
Prophet (SA) are indeed the ones referred to by the purification verse. If we do not find (and we will not find)
that, then this is a clear proof that the wives are not the intended ones. Moreover, what if we found numerous and
successive hadeeths, narrated from Rasulullah (SA) that indicates and specifies
the purified individuals, who are not the wives? This would indeed be even a stronger proof
that the wives of the Prophet (SA) are not those purified individuals referred
to by the purification verse, and are rather, totally eliminated from this
reference.
REGROUPING &
REFLECTING
Now, after extensively studying and
analyzing the first possibility, do we find that our brains accept it? Moreover, what conclusion do we reach, which
forces itself upon us after seeking it, finding it, and being sure of it? The mind, logic, faith, wisdom, proofs, and evidence
all assure (without any doubt) the fact that this possibility, which is often
supported by many, is totally invalid and incorrect! Not only that, but we also reach to the
important conclusion that the wives are excluded and eliminated from the
possibility of being those referred to by the purification verse. It is not at all possible for them to even
share in the reference or be from among those purified individuals. It is as if the presence of the purification
verse among the verses that addresses the wives of the Prophet (SA), made it
even more clear of a case, and presented a stronger proof which proves the
exact opposite of what some say. Maybe if the purification verse was located
elsewhere in the Quran, in another Surah, it might not have been possible to
prove the elimination and exclusion of the wives of the Prophet (SA), as it was
in the presence of this verse among the verses that was revealed in Surat
Al-Ahzab. It is as if Allah (SWT)
purposefully meant by its location, to prove that the wives are NOT the ones
intended or referred to by the purification verse. It is as if Allah (SWT) desired for us not to
fall into that mistake, which we would undoubtly fall in, if this verse were
revealed elsewhere in the Quran.
All praise and thanks is to Allah
(SWT), the Lord of the Worlds, who revealed the truth in His Book, which does
not get affect with falsehood, and is the source of guidance, clarification,
and explanation for everything. The Book
which is a revelation from the Mighty and the Merciful, and which leaves no
excuse after that for the nonbelievers, the rejecters, the stubborn, the
foolish, the deniers, or the hypocrites.
If we reach to this logical
conclusion about the wives of the Prophet (SA) and therefore excluded the first
possibility, we can also eliminate the third possibility, since it is without
basis. The reason why is because this
third possibility says that the purified individuals are the wives of the
Prophet (SA) in addition to Ali, Fatima, Hasan, and Husain (AS). Now that we’ve reached the conclusion that
the wives are excluded from the possibility of being those referred to by the
purification verse, then there is no basis for the third possibility. Thus, it is invalid and is also excluded like
the first one.
THE PURIFIED PROGENY
OF RASULULLAH (SA)
What is now left in front of us is
the 2nd possibility, and that is that the purified individuals
referred to by the purification verse are specifically Ali ibn Abi Taleb (AS),
In addition, it is to be known and
kept in mind that during their lives (before and after the demise of Rasulullah
up to the time of their deaths), Ali, Fatima, Hasan, and Husain (AS) were all
great examples of purity, chastity, belief (iman), knowledge, certainty,
faithfulness, loyalty, and counsel to Islam and the Muslims. No fault, mistake, error, sin, indecency, or
disobedience to Allah (SWT) and His Messenger (SA) was ever known of them, in
any way or form. Their enemies and
haters testify and bear witness to this before even their friends and
followers. Not only that, but the
history of Islam itself bears witness to all of that. No bad or inappropriate behavior was ever
exhibited from them, which would remove them from their status of purity that
Allah (SA) specified them with.
Therefore, this is yet another proof that Allah’s desire and will was
indeed carried out, completed, and accomplished. This makes sense, because what Allah (SWT)
wants will be done, as it was done for them.
They became purified and cleansed, as indicated in the verse, and by the
will of Allah (SWT). Their purification
is a reality, practicality, and actuality in this life in front of all eyes,
all Muslims, and all of history. This
proves that the aim and goal of the purification verse was successfully
accomplished and fulfilled with those five purified souls. Therefore, this is the biggest proof that the
verse was revealed in reference to them (Peace be upon them).
Throughout the whole Quran, we never
find one verse that corrected those five purified individuals, threatened,
warned or reprimanded them about anything.
Rather, we find the exact opposite.
We find many verses praising them and giving glad tidings to them about
their high position and great status. We
find verses that order us to support them, obey them, and take them as our
guardians, without doing so with others.
Doesn’t this fit perfectly with the status of purity? Doesn’t this indicate that they are indeed
pure, such that they attained all that praise, recognition, high rank, and
uniqueness from Allah (SWT), which no one else attained (other than the
prophets and messengers)? So, who would
be the purified ones who were intended by this verse, if those five were not
them? Oh men of understanding and Muslim
Ummah, is there any doubt or question left in your mind, that Ali, Fatima,
Hasan, and Husain (AS) are the members of the household referred to in the
purification verse, and that they are truly the ones whom Allah (SWT) purified
and kept away sins from? Truthful is
Allah the Great; truthful is His promise; He fulfilled His will and completed
His desire, and praise be to Him, the Lord of the Worlds!
CONCLUSION
By His Mercy and Generosity, Allah
(SWT) have created for this Ummah a purified source, and created for it a clean
fountainhead for it to use and cleanse itself with. But unfortunately, the Ummah refused and
insisted on searching for every other malignant, stagnant, and polluted water
to drink from, and therefore, increase in uncleanness, filthiness and
misguidance. What a big shame?! Not only that, but the Ummah weren’t
satisfied with their decision. They
tried to wipe out and eradicate the purified source and sought to disparage,
tarnish, and dehydrate this purified stream of water, which Allah (SWT) blessed
us with. However, they were not able to
do that, because Allah (SWT) will perfect His Light, though the nonbelievers
may be averse. Allah (SWT) is the one
who cleansed and purified this source by His desire and will, which shall
continue to stay in its purified and chaste form through the times and
age. It will be available for those who
want to use, take advantage of, and cleanse themselves with it, thus meeting
Allah (SWT) with a good heart. This will
be so until Allah (SWT) inherits the Earth and what’s on it, and truthful is
Allah, the Great when He said, “Surely,
We have revealed the Reminder and We will most surely be its guardian
[15:9].”
With His Wisdom and Desire, Allah
(SWT) has willed that the purification verse become a test and temptation to
the people. So, He placed it in that
specific location in Surat Al-Ahzab. It
is a fitna (test) that is passed only by those who truly believe in Allah (SWT)
and His Messenger without being obstinate, making lies, being hypocritical, or
following their carnal desires. It is
passed by those who are not fanatic, and do not fall as a victim of their own
foolishness and narrow-mindedness. As
for those who fail this great test, they are the stubborn, the hypocrites, the
liars, the fanatics, the disbelievers, and the foolish from this Ummah. There is absolutely no excuse whatsoever for
those who fail this test, especially since the truth was made clear, vivid, and
was revealed for all ages to come. It is
not at all hard for us to understand the truth, especially since Rasulullah
(SA) explained it and made clear to us the truth from falsehood, the right from
wrong, and the light from darkness.
After that, whoever wishes to take advantage and use this purified
source which Allah (SWT) Himself have purified by His own free will, let
him/her do so. Whomsoever Allah (SWT)
guides, he is the rightly guided one, and whomsoever He causes to err, you
shall not find for him any friend to lead him to the right way. It is not Allah (SWT) who is unjust to them;
rather they were unjust to their own selves.
Whoever goes astray or disbelieves, or is uncompromising, or lies, will
not at all hurt Allah (SWT) in any way or form, for surely He is Self-Sufficient,
above any need of the worlds, and He will reward the thankful. Those who act unjustly shall know to what
final place of turning they shall turn back, and the end is for those who guard
against evil. Peace and prayers be upon
the most dignified of messengers, Muhammad, and his purified progeny, Ali,
Fatima, Hasan, and Husain (AS), who have all been purified by the word and will
of Allah, the Lord of the Worlds, despite the jealous, the rejecters, the
deniers, the envious, the foolish, the obstinate, the liars, and the
nonbelievers. May Allah’s curse be upon
all those who are unjust, and praise is to Allah, the Lord of the Worlds.