Surah Ahzab ayat 33 Tafsir Quran 33:33

﴿وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾
[ الأحزاب: 33]

33:33 And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.

And stay in your houses read qirna or qarna derived from al-qarār and is actually aqrirna or aqrarna from qarirtu or qarartu the vowelling of the rā’ is moved to the qāf and the rā’ is omitted together with the conjunctive hamza and do not flaunt your finery tabarrajna with one of the two original tā’ of tatabarrajna letters omitted in the flaunting manner of the former Time of Ignorance in other words before Islam when they used to display their beauty to men — the stipulation regarding such ‘displays’ after the coming of Islam is mentioned in the verse and not to display their adornment except what is apparent Q. 2431. And maintain prayer and pay the alms and obey God and His Messenger. Indeed God will but to rid you of sin O People of the House in other words O women of the Prophet s and to purify you of it with a thorough purification.

And stay at home and if you have to go out for a necessity do not expose the physical parts affording keen pleasure to the senses nor be clothed with what beautifies, nor display your charm, a picture that was habitually seen in former times of ignorance and paganism. And observe the act of worship and give Zaket (alms). for alms are but the vehicles of prayer and obey Allah and His Messenger. Allah intends to protect you from enormity and its consequences and keep it away from you the Prophetic household and to rid you of and to cleanse you from moral and spiritual defilement

Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow.
Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status.
Then Allah says: فَلاَ تَخْضَعْنَ بِالْقَوْلِ ( then be not soft in speech, ) As-Suddi and others said, this means, do not be gentle in speech when addressing men.
Allah says: فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ ( lest he in whose heart is a disease should be moved with desire, ) means, something unclean. وَقُلْنَ قَوْلاً مَّعْرُوفاً ( but speak in an honorable manner. ) Ibn Zayd said: "Decent and honorable talk that is known to be good." This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband. وَقَرْنَ فِى بُيُوتِكُنَّ ( And stay in your houses, ) means, stay in your houses and do not come out except for a purpose.
One of the purposes mentioned in Shari`ah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah ﷺ said:
«لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات»
( Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance. ) According to another report:
«وَبُيُوتُهُنَّ خَيْرٌ لَهُن»
( even though their houses are better for them. ) وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, ) Mujahid said: "Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah." Qatadah said: وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Taburruj of the times of ignorance, ) "When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that." Muqatil bin Hayyan said: وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, ) "Tabarruj is when a woman puts a Khimar on her head but does not tie it properly." So her necklaces, earrings and neck, and all of that can be seen.
This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj. وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ( and perform the Salah, and give Zakah and obey Allah and His Messenger. ) Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people. وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ( and obey Allah and His Messenger. ) This is an instance of something specific being followed by something general. The Wives of the Prophet are Members of His Household ( Ahl Al-Bayt ) إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) This is a clear statement that the wives of the Prophet are included among the members of his family ( Ahl Al-Bayt ) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view.
Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) "This was revealed solely concerning the wives of the Prophet." Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ ( Allah wishes only to remove Ar-Rijs from you, O members of the family, ) "It was revealed solely concerning the wives of the Prophet ." `Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying." So they alone were the reason for revelation, but others may be included by way of generalization.
Ibn Jarir narrated that Safiyyah bint Shaybah said: "`A'ishah, may Allah be pleased with her, said, `The Prophet went out one morning wearing a striped cloak of black camel's hair.
Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him.
Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him.
Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him.
Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) This was recorded by Muslim.
In his Sahih, Muslim recorded that Yazid bin Hayyan said: "Husayn bin Sabrah, `Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said: `You are so fortunate, O Zayd! You saw the Messenger of Allah ﷺ and heard his speeches, and you went on military campaigns with him, and you prayed behind him.
You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah ﷺ.' He said, `O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah ﷺ.
Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said, `One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us.
Then he said:
«أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى، فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه»
( Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him.
I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it. ) He urged them to cling to the Book of Allah, then he said:
«وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي»
( And the members of my family (Ahl Al-Bayt ): Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.) saying it three times.' Husayn said to him, `Who are the members of his family ( Ahl Al-Bayt ), O Zayd Are not his wives members of his family' He said, `His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.' He said, `Who are they' He said, `They are the family of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas, may Allah be pleased with them.' He said, `Were all of these forbidden to receive charity after his death' He said, `Yes."' This Commentary is from Zayd bin Arqam and is not Marfu` The Command to follow the Qur'an and Sunnah The one who ponders the meaning of the Qur'an will have no doubt that the wives of the Prophet are included among those who are referred to in the Ayah: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) The context clearly refers to them.
Allah then says: وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ ( And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. ) meaning, `act in accordance with that of the Qur'an and Sunnah which Allah revealed to His Messenger in your houses.' This was the view of Qatadah and others.
`And remember this blessing with which you alone of all the people have been favored, that the revelation comes down in your houses and not those of other people.' `A'ishah As-Siddiqah bint As-Siddiq, may Allah be pleased with them, was foremost among them with in this blessing and was the most fortunate, and the most favored with this mercy.
For the revelation did not come to the Messenger of Allah ﷺ in the bed of any of his wives except hers, as he stated.
Some of the scholars, may Allah have mercy on them, said: "This was because he did not marry any other virgin besides her, and no man slept with her in her bed before him , may Allah be pleased with her." So it was befitting that she should be singled out for this blessing and high status.
But if his wives are members of his household, then this title is even more fitting for his own relatives.
Ibn Abi Hatim recorded that Abu Jamilah said: "Al-Hasan bin `Ali, may Allah be pleased with them both, was appointed as Khalifah when `Ali was killed." He said: "While he was praying, a man leapt on him and stabbed him with a dagger." Husayn claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time.
He said, "They claimed that he received the wound in his hip.
He was ill as a result for many months, then he recovered.
He ascended the Minbar and said: `O people of `Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family ( Ahl Al-Bayt ) concerning whom Allah said: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. )' He kept saying this until there was no one left in the Masjid who was not weeping and sobbing." إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) means, `by His kindness towards you, you have reached this status, and by His knowledge of you and that you are qualified for that status, He has given this to you and singled you out for it.' Ibn Jarir, may Allah have mercy on him, said: "And remember how Allah blessed you by causing the Ayat of Allah and Al-Hikmah to be recited in your houses, so give thanks to Allah for that and praise Him. إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) means, `He is kind towards you, for He has caused the Ayat of Allah and Al-Hikmah to be recited in your houses,' and Al-Hikmah means the Sunnah.
And He is Well-Acquainted with you means, `He chose you as wives for His Messenger.' Qatadah said: وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ ( And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. ) "He is reminding them of His favor." This was narrated by Ibn Jarir.
`Atiyah Al-`Awfi commented on the Ayah: إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) "He knows when and where to reveal Al-Hikmah." This was recorded by Ibn Abi Hatim, then he said: "This was also narrated from Ar-Rabi` bin Anas from Qatadah.
"

(33:33) And stay in your homes *48 and do not go about displaying your allurements as in the former Time of Ignorance. *49 Establish Prayer, give Zakah, and obey Allah and His Messenger. Allah only wishes to remove uncleanness from you, O members of the (Prophet's) household, and to purify you completely. *50

And abide in your houses and do meaning

*48) The word qarna in the original is derived from qarar according to some lexicographers and from waqar according to others.
In the first sense, it will mean: `Settle down, stick firmly;" and in the second sense: "Live peacefully, sit with dignity." In both the cases the verse means to impress that the woman's real sphere of activity is her home; she should carry out her functions within that sphere peacefully, and she should come out of the house only in case of a genuine need.
This meaning is clear from the words of the verse itself and the Holy Prophet's Ahadith also impress it even more forcefully.
Hafiz Abu Bakr Bazzar has related on the authority of Hadrat Anas that the women made a submission to the Holy Prophet, saying: "All kinds of virtues have been secured by the men: they fight and accomplish great deeds in the way of AIlah.
What should we do that we may also get a reward equal to that of the warriors?" The Holy Prophet replied: The one who sits in her house from among you; will attain the reward of the warriors. " What he meant was : The warrior can fight confidently and with full peace of the mind in the way of Allah only when he is sure that aII is well at home: his wife is there to look after the house and the children, and there is no cause for him to worry that she will betray him in his absence.
The woman who will provide him this satisfaction and peace of the mind will be an equal partner with him in his fighting though she will be sitting back at home.
According to another tradition that Bazzar and Tirmidhi have related on the authority of Hadrat 'Abdullah bin Mas`ud, the Holy Prophet said: `The woman must remain veiled and concealed.
When she comes out of her house, Satan stares at her.
And she is closer to Allah's mercy when she is inside her house." ( For further details, see E.N.
49 of Surah An-Nur ).

In the presence of such a clear and express command of the Qur'an, it is not at all permissible that the Muslim women should seek membership of the councils and parliaments; that they should run after social activities outside the house; that they should work side by side with men in the government offices, should get education along with boys in the colleges, serve as nurses in the male wards of hospitals, should be employed as hostesses in the aeroplanes and rail cars, and should be sent abroad for education and training.
The greatest argument that is given in support of the permissibility of the women's outdoor activities is that Hadrat 'A'ishah had taken part in the Battle of the Camel.
But the people who present this argument perhaps do not know what was Hadrat `A'ishah's own opinion in this regard.
`Abdullah bin Ahmad bin Hanbal has related in his Zawa id az-Zuhd and Ibn Mundhir, Ibn Abi Shaibah and Ibn Sa'd in their own books the tradition from Masruq, saying that when Hadrat `A'ishah during her recitation of the Qur'an would reach this verse ( wa qarna fi buyut-i kunna ), she would start crying involuntarily; so much so that her head-wrapper would become wet, for this reminded her of the error that she had committed in the Battle of the Camel.

*49) In this verse two important words have been used, which must be understood for the proper understanding of its intention.
They are tabarruj and jahiliyyat al-ula.
The word tabarruj in Arabic means to become manifest and appear openly before others.
The Arabs use the word baraj for every conspicuous and elevated object.
A burj ( tower ) is so called because of its prominence and elevation.
A sailing-boat is called barijah, because its sails become.visible from a distance.
The word tabarruj when used in respect of a woman will have three meanings: ( 1 ) that she should show the charms of her face and body before the people; ( 2 ) that she should display the adornments of her dress and ornaments before others; and ( 3 ) that she should make herself conspicuous by her gait and figure and coquetry.
The same explanation of this word has been given by the leading lexicographers and commentators.
Mujahid, Qatadah and Ibn Abi Nujaih say: "Tabarruj means to walk in a vain, alluring and coquettish manner." Muqatil says: 'It means a woman's displaying of her necklaces, ear-rings and bosom.
" AI-Mubarrad says: " That a woman should reveal her adornments which she should conceal.
" Abu 'Ubaidah comments: " This that a woman should make herself conspicuous by display of her body and dress to attract the attention of men. "
The word jahiliyyat has been used at three other places in the Quran besides this, in Al-i `Imran: 154, where about those who shirk fighting in the way of Allah, it has been said: 'They began to cherish about Allah thoughts of Ignorance Uahiljyyat) which were void of the truth," and in Al-Ma`idah: 50, where about those who want to be judged by their own law instead of the law of AIlah, it has been said: "Do they desire to be judged by the laws of ignorance ( Jahiliyyat )?" and in Al-Fath: 26, where the prejudice of the people of Makkah due to which they did not permit the Muslims to perform 'Umrah, has been called as "the haughty spirit of paganism ( jahiliyyat ).
" According to a Hadith once Hadrat Abu ad-Darda' in the heat of a quarrel abused another person in respect of his mother.
When the Holy Prophet heard of it, he remarked: "You still have jahiliyyat in you.
" According to another Hadith the Holy Prophet said: "Three things show jahiliyyat to taunt the lineage of another person, to take omens from the movement of the stars, and to mourn over the dead.
" All these customs show that jahiliyyat in the Islamic terminology is every such conduct which goes against Islamic culture and civilization and Islamic morality and etiquette and Islamic way of thinking and behaviour.
Thus, jahiliyyat al-ula would mean all those evils in which the Arabs of the pre-Islamic days and the people of the entire world were involved.

This explanation makes it abundantly clear that what Allah forbids women is to move out of their houses showing off their physical charms and beauty.
He instructs them to stay in their houses because their real sphere of activity is their home and not the world outside.
However, if they have to move out of the house for an cut-door duty, they should not move out as the women used to do in the pre-Islamic days of ignorance.
For it dces not behove the women of a Muslim society to walk out fully embellished to make their face and figure conspicuous by adornments and tight-fitting or transparent dresses, and to walk coquettishly.
These are the ways of ignorance which Islam dces not approve.
Now everybody can see for himself whether the culture which is being made popular in our country is the culture of Islam, according to the Qur'an, or the culture of ignorance.

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

But if somebody says that the word ahl al-bait has been used only for the wives and none else can be included in it, it will also be wrong.
Not only this that the word " household " includes all the members of a man's family, but the Holy Prophct has himself explained that this includes even himself.
According to Ibn Abi Hatim, once when Hadrat `A'ishah was asked about Hadrat `Ali, she said, Do you ask me about the person who was among the most loved ones of the Holy Prophet and whose wife was the Holy Prophet's daughter and most beloved to him?" Then she related the event whcn the Holy Prophet had called Hadrat 'Ali and Fatimah and Hasan and Husain ( may Allah be pleased with them all ) and covered them alI with a sheet of cloth and prayed: "O Allah, these are my houschold, remove uncleanness from them and make them pure." Hadrat 'A'ishah says, "I said: I also am included among your household ( i.e.
I may also be covered under the sheet and prayed for ).
" Thereupon the Holy Prophet replied " You stay out: you, .
of course, are already included." A great many Ahadith bearing on this subject have been related by traditionists like Muslim, Tirmidhi, Ahmad, Ibn Jarir, Hakim, Baihaqi, etc.
on the authority of Abu Said Khudri, Hadrat 'A'ishah, Hadrat Anas, Hadrat Umm Salamah, Hadrat Wathilah bin Aqsa' and some other Companions, which show that the Holy Prophet declared Hadrat 'AIi and Fatimah and their two sons as his ahl al-bait.
Therefore, the view of those who exclude them from the ahl al-bait is not correct.

Similarly the view of those people also is not correct, who, on the basis of the above-cited Ahadith, regard the wives of the Holy Prophet as excluded from his ahl al-bait.
In the first place, anything which has been clearly stated in the Quran cannot be contradicted on the basis of a Hadith.
Secondly, these Ahadith also do not have the meaning that is put on them.
As related in some traditions that the Holy Prophet did not cover Hadrat 'A'ishah and Hadrat Umm Salamah under the sheet of cloth which he put on the four members of his family, dces not mean that he had excluded those ladies from his "household." But it means that the wives were already included in ahl al-bait, because the Qur'an, in fact, had addressed them as ahl al-bait.
The Holy Prophet, however, thought that the apparent words of the Qur'an might cause somebody the misunderstanding about these members that they were excluded from the ahl al-bait.
Therefore, he felt the need for clarification in their case and not in the case of his wives.

A section of the people have not only misconstrued this verse to the extent that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi and Fatimah and their children to the exclusion of the holy wives, but have gone even further and concluded wrongly from its words "Allah only intends to remove uncleanliness from you and purify you completely" , that Hadrat 'Ali and Fatimah and their children are infallable like the Prophets of Allah.
They say that "uncleanliness" implies error and sin, and, as Allah says, these ahl al-bait have been purified of this, whereas the words of the verse do not say that uncleanliness has been removed from them and they have been purified.
But the words are to the effect: "Allah intends to remove uncleanliness from you and purify you completely.
" The context also does not tell that the object here is to mention the virtues and excellences of the Holy Prophet's household.
On the contrary, they have been advised here what they should do and what they should not, because Allah intends to purify them.
In other words, they have been told that if they adopted such and such an attitude and way of life, they will be blessed with cleanliness, otherwise not.
However, if the words "Allah intends to remove uncleanliness from yon .
.
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" are taken to mean that AIlah has made them infallable, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallable, because about them also Allah says: "But Allah wills to purify you and complete His blessings upon you." ( Al-Ma'idah: 6 )
 

Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow.
Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status.
Then Allah says: فَلاَ تَخْضَعْنَ بِالْقَوْلِ ( then be not soft in speech, ) As-Suddi and others said, this means, do not be gentle in speech when addressing men.
Allah says: فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ ( lest he in whose heart is a disease should be moved with desire, ) means, something unclean. وَقُلْنَ قَوْلاً مَّعْرُوفاً ( but speak in an honorable manner. ) Ibn Zayd said: "Decent and honorable talk that is known to be good." This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband. وَقَرْنَ فِى بُيُوتِكُنَّ ( And stay in your houses, ) means, stay in your houses and do not come out except for a purpose.
One of the purposes mentioned in Shari`ah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah ﷺ said: «لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات» ( Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance. ) According to another report: «وَبُيُوتُهُنَّ خَيْرٌ لَهُن» ( even though their houses are better for them. ) وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, ) Mujahid said: "Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah." Qatadah said: وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Taburruj of the times of ignorance, ) "When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that." Muqatil bin Hayyan said: وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى ( and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, ) "Tabarruj is when a woman puts a Khimar on her head but does not tie it properly." So her necklaces, earrings and neck, and all of that can be seen.
This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj. وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ( and perform the Salah, and give Zakah and obey Allah and His Messenger. ) Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people. وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ( and obey Allah and His Messenger. ) This is an instance of something specific being followed by something general. The Wives of the Prophet are Members of His Household ( Ahl Al-Bayt ) إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) This is a clear statement that the wives of the Prophet are included among the members of his family ( Ahl Al-Bayt ) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view.
Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) "This was revealed solely concerning the wives of the Prophet." Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ ( Allah wishes only to remove Ar-Rijs from you, O members of the family, ) "It was revealed solely concerning the wives of the Prophet ." `Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying." So they alone were the reason for revelation, but others may be included by way of generalization.
Ibn Jarir narrated that Safiyyah bint Shaybah said: "`A'ishah, may Allah be pleased with her, said, `The Prophet went out one morning wearing a striped cloak of black camel's hair.
Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him.
Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him.
Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him.
Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) This was recorded by Muslim.
In his Sahih, Muslim recorded that Yazid bin Hayyan said: "Husayn bin Sabrah, `Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said: `You are so fortunate, O Zayd! You saw the Messenger of Allah ﷺ and heard his speeches, and you went on military campaigns with him, and you prayed behind him.
You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah ﷺ.' He said, `O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah ﷺ.
Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said, `One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us.
Then he said: «أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى، فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه» ( Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him.
I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it. ) He urged them to cling to the Book of Allah, then he said: «وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي» ( And the members of my family (Ahl Al-Bayt ): Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.) saying it three times.' Husayn said to him, `Who are the members of his family ( Ahl Al-Bayt ), O Zayd Are not his wives members of his family' He said, `His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.' He said, `Who are they' He said, `They are the family of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas, may Allah be pleased with them.' He said, `Were all of these forbidden to receive charity after his death' He said, `Yes."' This Commentary is from Zayd bin Arqam and is not Marfu` The Command to follow the Qur'an and Sunnah The one who ponders the meaning of the Qur'an will have no doubt that the wives of the Prophet are included among those who are referred to in the Ayah: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. ) The context clearly refers to them.
Allah then says: وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ ( And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. ) meaning, `act in accordance with that of the Qur'an and Sunnah which Allah revealed to His Messenger in your houses.' This was the view of Qatadah and others.
`And remember this blessing with which you alone of all the people have been favored, that the revelation comes down in your houses and not those of other people.' `A'ishah As-Siddiqah bint As-Siddiq, may Allah be pleased with them, was foremost among them with in this blessing and was the most fortunate, and the most favored with this mercy.
For the revelation did not come to the Messenger of Allah ﷺ in the bed of any of his wives except hers, as he stated.
Some of the scholars, may Allah have mercy on them, said: "This was because he did not marry any other virgin besides her, and no man slept with her in her bed before him , may Allah be pleased with her." So it was befitting that she should be singled out for this blessing and high status.
But if his wives are members of his household, then this title is even more fitting for his own relatives.
Ibn Abi Hatim recorded that Abu Jamilah said: "Al-Hasan bin `Ali, may Allah be pleased with them both, was appointed as Khalifah when `Ali was killed." He said: "While he was praying, a man leapt on him and stabbed him with a dagger." Husayn claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time.
He said, "They claimed that he received the wound in his hip.
He was ill as a result for many months, then he recovered.
He ascended the Minbar and said: `O people of `Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family ( Ahl Al-Bayt ) concerning whom Allah said: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً ( Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification. )' He kept saying this until there was no one left in the Masjid who was not weeping and sobbing." إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) means, `by His kindness towards you, you have reached this status, and by His knowledge of you and that you are qualified for that status, He has given this to you and singled you out for it.' Ibn Jarir, may Allah have mercy on him, said: "And remember how Allah blessed you by causing the Ayat of Allah and Al-Hikmah to be recited in your houses, so give thanks to Allah for that and praise Him. إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) means, `He is kind towards you, for He has caused the Ayat of Allah and Al-Hikmah to be recited in your houses,' and Al-Hikmah means the Sunnah.
And He is Well-Acquainted with you means, `He chose you as wives for His Messenger.' Qatadah said: وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ ( And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. ) "He is reminding them of His favor." This was narrated by Ibn Jarir.
`Atiyah Al-`Awfi commented on the Ayah: إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ( Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. ) "He knows when and where to reveal Al-Hikmah." This was recorded by Ibn Abi Hatim, then he said: "This was also narrated from Ar-Rabi` bin Anas from Qatadah.
"

( And stay in your houses ) and do not go out and display gravity. ( Bedizen not yourselves with the bedizenment of the Time of Ignorance ) and do not adorn yourselves with the adornment of the disbelievers in their thin, colourful clothes. ( Be regular in prayer ) perform the five daily prayers, ( and pay the poor-due ) from your wealth, ( and obey Allah and His messenger ) in that which is customary. ( Allah’s wish ) in this ( is but to remove uncleanness ) sin ( far from you, O Folk of the Household ) of the Prophet, ( and cleanse you ) from sins (with a thorough cleansing.

And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (IqamatasSalat), and give Zakat and obey Allah and His Messenger. Allah wishes only to remove ArRijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.

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