« At-Taḥrīm »
« التحريم »
Surat At-Taĥrīm
[The Prohibition]
[ سورة التحريم ]
Ahmed Ali Translation
O PROPHET, WHY should you forbid (yourself) what God has made lawful for you, in order to please your wives? Yet God is forgiving and kind. (1) Surely God has sanctioned the dissolution of your vows. God is your Lord: He is all-knowing, and all-wise. (2) When the Prophet told one of his wives something in confidence and she disclosed it, God revealed this to him. So he made some of it known to her, and held back some. When, however, he informed her about it, she asked: "Who told you this?" He said: "I was told this by the All-knowing, All-Informed." (3) If both of you two (women) turn to God in penitence (it would be better). Your hearts have been impaired; and if you assist one another against him, then surely his helper is God, and Gabriel and the righteous believers, and, besides them, the angels are his helpers. (4) In case he divorces you, his Lord will give him better wives in return, who will be modest, true believers, obedient to God, repentant, observant of prayer and fasting, both widows and virgins. (5) O you who believe, save yourselves and your families from the Fire whose fuel is men and rocks, over which are appointed angels stern and severe as wardens who never disobey what God commands them, and do what they are commanded; (6) (And say:) "O you who do not believe, make no excuses today. You will be requited only for what you had done." (7) O you who believe, turn to God truly in repentance. Perhaps your Lord may forgive your ills and admit you to gardens with rivers flowing by on the day when God will not humiliate the Prophet and those who believe with him. Their light will move in front of them and to their right, and they will say: "O Lord, perfect our light and forgive us. You have power over every thing." (8) O Prophet, fight the unbelievers and the hypocrites, and be severe with them. Their abode is Hell, an evil destination? (9) God advances the example of Noah's wife and the wife of Lot for those who do not believe. They were married to Our two pious devotees, but they were unfaithful to them, and even (the apostles) could not avail them in the least against God; and it was said to them: "Enter Hell with those (who are condemned) to enter it." (10) And God presents the example of Pharaoh's wife for those who believe, when she said: "O Lord, build me a house in Paradise, and save me from Pharaoh and his deeds, and save me from a wicked people;" (11) And of Mary, daughter of 'Imran, who guarded her chastity, so that We breathed into her a new life from Us, and she believed the words of her Lord and His Books, and was among the obedient. (12)
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| Ayatullah Agha HMM Pooya Yazdi Commentary [+] Shakir Translation |
[Shakir 66:1] O Prophet! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful.
[Pooya/Ali Commentary 66:1]
As a preface to this surah refer to and study carefully the commentary of Ahzab : 28 to 32, 33, 34, 35 on pages 897 to 908 in which the character pattern of the two wives referred to in this surah, A-isha and Hafsa, has been discussed in the light of the traditions reported by Bukhari and other well known Muslim scholars.
The Holy Prophet used to drink a glass of honey-syrup whenever he visited the apartment of Zaynab. A-isha and Hafsa became resentful, and A-isha devised a plot. Knowing the Holy Prophet's dislike of unpleasant smells she held her nose when he came to her apartment after drinking a glass of honey-syrup prepared by Zaynab, and accused him of having eaten the produce of a very ill-smelling tree. When she accused him of having eaten maghafir (a nauseating herb) the Holy Prophet said that he had taken only honey. She said: "The bees had fed on maghafir." When he visited Hafsa she also acted just like A-isha. Displeased with their obnoxious behaviour the Holy Prophet vowed not to eat honey any more. This is recorded by Bukhari in his commentary on Tahrim, in his Sahih, Vol. 3, p. 136. In the same place are recorded several traditions as related by Umar bin Khattab stating that the two women, A-isha and Hafsa were insolent and haughty towards the Holy Prophet.
On a day assigned to Hafsa, when she was not found in her apartment as she went to her parent's house, the Holy Prophet spent the night with Marya, the coptic girl, presented to him by the ruler of Egypt, who became the mother of his son, Ibrahim. To calm the quarrelsome bad temper of Hafsa he vowed that he would have no more to do with Marya.
The wives of the Holy Prophet were expected to show a higher standard in behaviour, as they were in the company of the superior most teacher of manners, social behaviour and etiquette.
The Holy Prophet's mind was sorely distressed by the obnoxious behaviour of A-isha and Hafsa and he renounced the society of his wives for one month. Verse one was revealed to say that as Allah has allowed him honey and Marya, he did not have to forsake any of them.
If any vow prevents from doing good or acting rightly one should expiate the vow, but not refrain from doing good deeds. For the expiation of oaths and vows see commentary of Ma-idah: 89 and for the vain oaths and vows Baqarah: 225.
Verses 3 to 5 refer to A-isha and Hafsa who were envious and jealous to the point of sickness against the Holy Prophet's refined and highminded wives. Once Hafsa came to know about a very personal matter concerning the Holy Prophet which he thought should not be made public, therefore he asked her not to publish it. But she at once rushed to her friend A-isha and whispered to her a version which was in great part untrue. Hafsa who betrayed confidence and A-isha who encouraged the betrayal were commanded to turn in repentance to Allah. If they were to resist repentance and amends, they would be abetting each other's crime but could not harm the most perfect messenger of Allah whom all the spiritual forces always surrounded to protect from every type of slander and falsehood. Please refer to Kanz al Ummal, vol. 6 p. 294 and Ibn Sad's Tabaqat, vol.8, p. 115.
Salihul muminin, "the (most) righteous among the believers" refers to Imam Ali according to Tafsir Durr al Manthur by Jalal al Din al Suyuti, Tafsir al Husayni, Kamaluddin Husayn Kashifi and Hayat ul Awliya.
Aqa Mahdi Puya says:
To make a vow to do a thing which one has the option to do or not to do is permissible in Islam if there is good in it.
A husband can accommodate his wife's legitimate desires to a reasonable extent. Ma-idah: 89 gives details of expiation for cancelling the oath.
The recommendation in verse 2 to the Holy Prophet to dissolve his oath is put forward in view of the insolent behaviour of A-isha and Hafsa described in verse 3. The tone of the first two verses is like Bara-at: 43 wherein hypocrites have been blamed for falsehood.
Refer to the commentary of the verses of Ahzab mentioned above on pages 897 to 907 particularly Aqa Mahdi Puya's note on page 899. The Prophet had discretionary power to divorce any or all his wives, and if he did so Allah would give him good women as his wives in place of the existing wives, who were, in view of verse 5, ordinary women harbouring envy, jealousy, and ill-will against others; particularly A-isha's hostility towards Ali Ibn abi Talib has been recorded by all the well known historians. See commentary of Ahzab on pages 897 to 907. At last she led an army of insurgents against him in the battle of Jamal. See details of this battle in the Early History of Islam by Dr. Safdar Husain. At that time there were better women of character and integrity than the wives of the Holy Prophet. The evil demonstrated by the two has been described as sufficient transgression to be condemned to the fire of hell; so the believing and obedient wives of the Holy Prophet are warned to save themselves from a fire whose fuel is men and stones as stated in Baqarah: 24.
When verse 6 was recited by the Holy Prophet a man stood up and said: "I try my best to make the members of my family follow the commands of Allah, do good and avoid evil, but my advice falls on deaf ears and they-do not obey."
The Holy Prophet said:
"Blessed is he who teaches righteousness and the commands of Allah to his family. If they do not listen to you, they shall be the fuel of the fire. You are safe because you have done your duty."
It is written in Minhajus Sadiqin that when those who have done good deeds and believed in Allah will be rewarded on the day of judgement, they will pray to Allah to bless him more and give him more reward who taught them the true teachings of Allah, His Prophet and Ahl ul Bayt and showed them how to follow them in letter and spirit. Reverse will be the fate of those heads of the families who did not do their duty to their families. All of them will be the fuel of the fire.
The punishment the disbelievers will undergo is the result of their disbelief and evil deeds. It is the fruit of their own misdeeds, the result of their own deliberate choice.
[Shakir 66:2] Allah indeed has sanctioned for you the expiation of your oaths and Allah is your Protector, and He is the Knowing the Wise.
[Pooya/Ali Commentary 66:2] (see commentary for verse 1)
[Shakir 66:3] And when the prophet secretly communicated a piece of information to one of his wives-- but when she informed (others) of it, and Allah made him to know it, he made known part of it and avoided part; so when he informed her of it, she said: Who informed you of this? He said: The Knowing, the one Aware, informed me.
[Pooya/Ali Commentary 66:3] (see commentary for verse 1)
[Shakir 66:4] If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and -the believers that do good, and the angels after that are the aiders.
[Pooya/Ali Commentary 66:4] (see commentary for verse 1)
[Shakir 66:5] Maybe, his Lord, if he divorce you, will give him in your place wives better than you, submissive, faithful, obedient, penitent, adorers, fasters, widows and virgins.
[Pooya/Ali Commentary 66:5] (see commentary for verse 1)
[Shakir 66:6] O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.
[Pooya/Ali Commentary 66:6] (see commentary for verse 1)
[Shakir 66:7] O you who disbelieve! do not urge excuses today; you shall be rewarded only according to what you did.
[Pooya/Ali Commentary 66:7] (see commentary for verse 1)
[Shakir 66:8] O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things.
[Pooya/Ali Commentary 66:8]
The oft-forgiving Lord invites man to turn to Him with sincere repentance so that He may bestow His grace on him and forgive his sins. Sincere repentance implies giving up and discontinuing of evil in thought and action with a firm determination not to repeat it ever again. If it is done then Allah will wipe off his past sins and admit him to the eternal land of bliss and happiness.
The Holy Prophet said:
"A sincere repentant never sins again as the milk drawn from the breast never can go back to its source."
Imam Ali said:
"A sincere repentant (i) is ashamed of his past sins, (ii) takes up the duties overlooked and fulfils them, (iii) makes good the wilfully ignored conditions of a trust managed by him, (iv) forgives those who provoke him, (v) does not demand repayment of loans from those who are in financial distress, (vi) makes firm determination not to sin ever again, (vii) surrenders his self to the adoration, devotion and service of Allah when it had swelled to the point of exploding due to inordinate consumption of worldly pleasures, transgression and disobedience."
For "those who believe with him" refer to the commentary of Fat-h: 29.
In the light of Ahzab: 33, the Ahl ul Bayt alone are like the Holy Prophet in purity, wisdom and character because of which he took them with him in mubahilah (Ali Imran: 61), and because of which their love has been made obligatory on all Muslims in verse 23 of Shura, and they have been included in salawat or durud in verse 56 of Ahazab. Refer to the commentary of Baqarah: 2 to 5 (page 51) for what the Holy Prophet said about Fatimah Zahra.
The Holy Prophet said:
"Ali and I are from one and the same light."
"The children of Fatimah and Ali are my children."
"Husayn is from me and I am from Husayn."
Not only Imam Hasan and Imam Husayn but all the Imams of the Ahl ul Bayt are referred to as "ibn rasulallah" (son of the messenger of Allah) by all the Muslim historians and scholars, no matter which school of thought they belong to.
Refer to Sahih Bukhari, Kitab al Maghazi, vol. 3, page 41 for the saying of the Holy Prophet: "O Ali, you are from me and I am from you."
Also refer to the commentary of Baqarah: 124.
As stated in Sad: 75 the Holy Prophet and his Ahl ul Bayt belong to the class of alin (the most exalted). The righteous companions of the Holy Prophet or those believers who lived after him and shall come in this world till the day of resurrection are classified into different categories according to the degree of their submission to the will of Allah. There were people whose behaviour has been described in the commentary of several verses pertaining to battles of Uhad, Khandaq and Hunayn, and at the time of the treaty of Hudaybiya and at the time of the departure of the Holy Prophet (hadith al qirtas), can at most reach the level of pardoned sinners.
For "their light will run before them" refer to the commentary of Hadid: 12; Nur: 33 to 37.
[Shakir 66:9] O Prophet! strive hard against the unbelievers and the hypocrites, and be hard against them; and their abode is hell; and evil is the resort.
[Pooya/Ali Commentary 66:9]
Refer to the commentary of Bara-at: 73.
[Shakir 66:10] Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.
[Pooya/Ali Commentary 66:10]
Read Nuh's story in Hud: 36 to 48 and Lut's in Araf: 83 and Hud: 81.
It is made clear that in the matters of conduct even the wives of the prophets who were false to their husbands cannot claim immunity from the application of law on the ground that they are the wives of a messenger of Allah. They will be punished like any other wicked woman. There is personal accountability before the Lord. One soul cannot claim the merits of another. See commentary of Baqarah: 48; Anam: 165, Bani Israil: 15, Fatir: 18; Zumar:7, Najm:38.
[Shakir 66:11] And Allah sets forth an example to those who believe the wife of Firon when she said: My Lord! build for me a house with Thee in the garden and deliver me from Firon and his doing, and deliver me from the unjust people:
[Pooya/Ali Commentary 66:11]
Traditionally the wife of Firawn, known as Asiya, is one of the four divinely exalted perfect women, the other three are Maryam, mother of Isa; Khadijah, wife of the Holy Prophet and mother of Fatimah Zahra and Fatimah Zahra, daughter of the Holy Prophet and wife of Ali ibn abi Talib and mother of Imam Hasan and Imam Husayn, the progenitor of the rest of the Imams of the Ahl ul Bayt (see Baqarah: 124).
Firawn is known for arrogance, godlessness, wickedness and transgression of all bounds. To lay greater emphasis on what has been said in verse l0 that being a wife of a prophet in no way exempts a woman from punishment if she is evil; the reverse example of Asiya is given in this verse that in spite of being the wife of an accursed man like Firawn, she is among the four most honoured women of the world. As stated in verse 9 of Qasas she saved the life of Musa. After seeing the miracles performed by Musa in the court of Firawn her spiritual vision was directed to Allah and she became a believing women. She was persecuted for her true faith. Her prayer implies a desire for martyrdom. At last she attained her crown of martyrdom.
[Shakir 66:12] 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.
[Pooya/Ali Commentary 66:12]
Imran was the name of the father of Maryam, the mother of Isa. See Ali Imran: 33 to 46 and Maryam: 16 to 34. Allah made her and her son a sign (miracle) for all peoples.
Will of Allah is not controlled by any law of nature, on the other hand all laws governing the universe and nature obey and follow His will, so whenever He wills they are adjusted to serve His plan and purpose. Call to mind all that which you have read so far about Maryam and Isa.
Aqa Mahdi Puya says:
Mere personal relationship or close association with the Holy Prophet, without faith and virtue can do no good.
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[Shakir 33:28] 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
[Pooya/Ali Commentary 33:28]
The only youthful marriage of the Holy Prophet was his first marriage to Khadija, mother of Fatimah, the noblest of women and the best of wives. He married her fifteen years before he made known his prophetship; their marriage life lasted for twenty five years, and their love and harmony was ideal. During her life he had no other wife. When she died the Holy Prophet observed "the year of grief". He would probably never have married again, as he was most abstemious in his physical life, but for two considerations which governed his later marriages-(i) compassion and clemency; (ii) help in his duties of prophetship.
Some of his wives were gentle and faithful; some were envious and avaricious, whom the Holy Prophet, as commanded by Allah in this verse, offered to set free in a goodly manner.
After hearing the Holy Prophet's declaration Ummi Salima stood up and said: "I have chosen Allah and His Prophet". Then verse 29 was revealed. It refers to those wives who did not covet for worldly gains but rejoiced in the honour they had as the wives of the Holy Prophet. For such wives there is a great reward from Allah in the hereafter. Most of the commentators say that this verse was revealed because of the persistent demand of his wives for a high standard of living which was beyond the means of the Holy Prophet. According to Irshadus Sari Sharh Sahih Bukhari, volume 7; page 314, the following wives of the Holy Prophet were divided in two groups, one of which including Hafsa, Sawda, Safiya, was dominated by A-isha.
(l) A-isha daughter of Abu Bakr.
[Shakir 33:29] 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.
[Pooya/Ali Commentary 33:29] (see commentary for verse 28)
[Shakir 33:30] 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.
[Pooya/Ali Commentary 33:30] (see commentary for verse 28)
[Shakir 33:31] 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.
[Pooya/Ali Commentary 33:31] (see commentary for verse 28)
[Shakir 33:32] O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.
[Pooya/Ali Commentary 33:32] (see commentary for verse 28)
[Shakir 33:33] 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. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.
[Pooya/Ali Commentary 33:33]
Obedience to Allah's law sums up all duties. Regular prayer (seeking nearness to Allah) and regular charity (doing good to fellow-creatures) are mentioned as specially symbolical of the religion of Allah, Islam.
The first command in this verse "stay in your houses" was violated by A-isha when she went to Iraq to organise a mischievous campaign against Ali about whom the Holy Prophet said:
"O Ali, you are to me as Harun was to Musa. You are my brother in this world and the hereafter. Your flesh is my flesh, your blood is my blood. You and me are from one and the same light."
In his sermon at Ghadir Khum (see commentary of Ma-idah: 67) he invoked Allah to be a friend of those who loved Ali and be an enemy of those who opposed Ali.
Bukhari has recorded in the chapter "What happened in the houses of the Prophet's wives" in the book "Jihad and Travel" of his Sahih, vol. 2, p. 125, that while delivering an address from the pulpit, the Holy Prophet pointed towards A-isha's house and said: "Here lies the scandal; here lies the scandal; here lies the scandal, where the horn of Shaytan would be rising." In the words of Sahih Muslim: "The Prophet came out of the house of A-isha and remarked: "Here is the head of infidelity where the horn of Shaytan will rise." Refer to Sahih Muslim, vol. 2,0.502.
"Verily Allah intends to keep off from you uncleanness, O you Ahl ul Bayt and purify you with a thorough purification" is a separate verse revealed on a particular occasion but placed here. Please refer to Aqa Mahdi Puya's note in the commentary of verses 28 to 32.
The time, occasion and people concerned in connection with the revelation of the above noted verse have been discussed and made known in many authentic books of the Muslim scholars.
The one and only reference available to the commentators is the event of the blanket (Hadith al Kisa).
The "event of the blanket" has been written by the following authors whom the Muslim Ummah acclaim with one voice.
(1) Ahmad bin Muhammad bin Hanbal (241 H) "Musnad" (Egypt: 131 H) pages 259, 285, 292.
(2) Muslim bin Hajjaj Nayshapuri (261 H) Sahih Muslim" (Egypt: 1349) vol. 4, page 116.
(3) Abi Isa Muhammad Tirmidhi (275 or 279 H) "Sahih Tirmidhi" (Sharah ibnul Arabi) (Egypt: 1352 H) vol. 13 pages 200, 248.
(4) Ahmed ibn Shu-ayb Nisa-i (303 H) "Khasa-is" (Egypt: 1348 H) page 4.
(5) Ibn Jarir Tabari (310 H) "Tafsir Tabari" (Jama ul Bayan fi Tafsir il Quran) (Egypt: 1331 H) vol.22, page 5.
(6) Sulayman bin Ahmad Al Tibrani (360 H) "Al Mu-jam Al Saghir" (Dehli: 1311 H), page 34, 75.
(7) Hakim Nayshapuri (405 H) "Al Mustadrak" (Hyderabad Deccan: 1334 H), pages 146, 147, 148.
(8) Yusuf bin Abdullah ibni Abdul Birr (463 H) "Al Isti-ab" (Hyderabad Deccan: 1346 H),
vol. 2, page 460.
Ali bin Ahmad Al Wahidi (468 H) "Asbab ul Nuzul" (Egypt: 1315 H) pages 266, 267.
Tirmidhi, Ibn Jarir Tabari, Hakim and Tibrani have related from Ummi Salima that when this verse was revealed the Holy Prophet was under a blanket or mantle along with Ali, Fatimah, Hasan and Husayn, and he declared that his family consisted of only these persons. Ummi Salima, his wife, within whose quarters the revelation came, asked permission to be included in the group under the blanket, but she was politely refused permission. The group is known ever since with the epithet "panjtan pak" or "the holy group of five". These are the persons who were compared by the Holy Prophet with the ark of Nuh wherein those who embarked were saved, while those who sought shelter elsewhere were drowned. Refer to Tafsir Azizi by Shah Abdul Aziz and Tafsir Durr al Manthur by Jalal al Din al Suyuti. In Yanabi al Mawaddat, page 87, Shaykh al Islam writes that A-isha said: "Ayah al Tat-hir refers only to the Holy Prophet, Ali, Fatimah, Hasan and Husayn. No wife of his is included." On page 280 of volume two of Sharah Nuwi of Sahih Muslim it is written that when Zayd bin Arqam was asked whether the wives of the Holy Prophet are included in the Ahl ul Bayt, he said: "By Allah the wives of the Holy Prophet cannot be included in the Ahl ul Bayt at all, because after the pronouncement of divorce the wives are reverted to their parent; and, moreover, sadqah (charity) is prohibited to be given to the Ahl ul Bayt." Also please refer to the commentary of Shura: 42 and Ali Imran : 61 for further confirmation and proofs.
Some commentators report this tradition through A-isha who says that this event took place in her house. So two wives of the Holy Prophet have confirmed that they both were not given permission by the Holy Prophet to come under the blanket, so they could never be described as Ahl ul Bayt.
Thalabi reports that when A-isha was asked as to why she violated the command of Allah "to stay in your houses" by going to the battle of Jamal against Ali, she said:
"It was my fate. I saw the Holy Prophet taking Ali, Fatima, Hasan and Husain under his mantle and heard him saying: 'O Allah, these are my Ahl ul Bayt. Keep off impurity from them.' I asked him: 'Am I not of your Ahl ul Bayt?' He said: 'Go away from here. You are not of my Ahlul Bayt.'"
Abu Dawud and Malik relate from Anas that for six months after the revelation of this verse every morning, while going for fajr salat, the Holy Prophet used to recite this verse at the door of Fatimah's house.
In verse 73 of Hud Sara is addressed as Ahli Bayt, not as the wife of Ibrahim but as the mother of prophet Is-haq, because the state of being a wife of a prophet gives no privilege to a woman as stated above and clearly indicated by the Holy Prophet himself, and decisively proved by the condemnation of the wives of Nuh and Lut.
Innama implies the determined decision or will of Allah. Although the decision of a created being may not take effect at all, but the will of Allah takes immediate effect. There cannot be a slightest gap of time or space in the will of Allah taking effect. When He commands: "Be"; it becomes. Refer to Baqarah: 117; Nahl: 40 Maryolm: 35; Ya Sin 83; Mumin: 68 and Qamar 50. It is not only the will of Allah but the declaration of its effect. Since the Ahl ul Bayt have been thoroughly purified, they remain thoroughly purified for ever. The prayer of Ibrahim in Baqarah: 127 to 129 is prayed to continue the excellence in themselves and in their descendants mentioned in Baqarah: 124. When a quality or attribute is described or mentioned in indefinite sense it refers to the perfect possibility. The purity in this verse is absolute purity. Polytheism (shirk) is described in the Quran as impurity and also the greatest iniquity (refer to Luqman : 13). Refer to the commentary of Baqarah: 124 for the condition that imamah is not bestowed on those who have ever (even once in their lives) worshipped any ghayrallah. All the companions of the Holy Prophet and his wives were polytheists before embracing Islam. Only the Holy Prophet, Ali, Fatimah, Hasan and Husayn were at that time free from the dirt of shirk, therefore they alone could be throughly purified.
Aqa Mahdi Puya says:
(i) Innama (verily or only) signifies exclusive distinction. To emphasise this exclusiveness, the second object of the verb yudh-hiba (keep off)-the phrase ankum (from you)-has been put before the first object rijs (uncleanness); and for further emphasis, the phrase Ahl ul Bayt has been mentioned to explain the pronoun ankum (from you). The grammatical structure of the whole clause indicates that this a unique privilege or distinction granted to the Ahl ul Bayt only, excluding all others.
(ii)
The verb yuridu implies that the continuous will or intention of Allah is His creative will or intention, not legislative. To interpret the will as the legislative will as in Ma-idah: 6, distorts the whole fabric of the verse and renders meaningless the exclusive particle and the constructional arrangement. Even then it means that only the Ahl ul Bayt exclusively achieved the standard.
(iii) This verse is a preface to verses 77 to 79 of al Waqi-ah: "Verily this is an honourable (Karim) Quran, in a hidden (preserved) book, which no one can touch save the purified." (Refer to page 3.)
(iv) The excellences of Ahl ul Bayt have been openly demonstrated in the event of mubahilah (refer to the commentary of Ali Imran : 61).
(v) The Ahl ul Bayt had only been thoroughly purified by Allah because of their total submission to Allah's will and their state of being always in communion with Allah.
The event of revelation of this verse as reported by Jabir bin Abdullah Ansari, one of the most reliable companions of the Holy Prophet has been mentioned in "Awalim al Ulum" by Shaykh Abdullah bin Nurullah Al-Bahrayni and is reproduced here:-
In the name of Allah, the beneficent, the merciful. It is reported by Jabir bin Abdullah Ansari that Fatimah Zahra said;
One day my father, the messenger of Allah, came into (my house),
and said "Fatimah! Peace be on you." "Peace be on you too." I replied.
"I am not feeling well." He said.
"May Allah keep you safe from weakness, O my father." I prayed.
"Fatimah! Please bring the Yamani blanket and cover me with it." He said.
So I brought the Yamani blanket and covered him with it. I turned my eyes upon his face. It was shining bright like a full moon in its full glory and splendour.
Then, not a moment passed before my son, Hasan, walked in and said:
"Peace be on you, mother."
"Peace be on you too, my dearest darling" I answered.
"I breathe the pure aroma of the messenger of Allah, my grandfather, coming from you!" He observed.
"True; your grandfather is under the blanket." I confirmed.
Hasan went near his grandfather (covered with the blanket) and said:
"Peace be on you, grandfather, the messenger of Allah, may I join you under the blanket?"
"Peace be on you, my son, my companion at the spring of Kawthar, come in."
He went inside the blanket.
Then, not a moment passed, before my son, Husayn, walked in and said: "Peace be on you, mother." "Peace be on you too, my dearest darling" I answered .
"I breathe the pure aroma of the messenger of Allah, my grandfather, coming from you!" He observed .
"True, your grandfather and your brother are under the blanket." I confirmed.
Husayn went near the blanket (under which his grandfather was resting with his brother) and said:
"Peace be on you grandfather, the choice of Allah, may I join you both under the blanket ?"
"Peace be on you, my son, the saviour of my people, come in."
He went inside the blanket.
In that instant Abul Hasan. Amir al Muminin, Ali ibn abi Talib, stepped in and said:
"Peace be on you, O the daughter of the messenger of Allah!"
"Peace be on you too, Abul Hasan, Amir al Muminin." I answered.
"Fatimah, I breathe the pure aroma of my brother, the son of my uncle, the messenger of Allah, coming from you!" He observed.
"True, he is under the blanket with your sons" I confirmed.
Ali went near the blanket and said:
"Peace be on you, the messenger of Allah, may I join you (all) under the blanket?"
"Peace be on you, my brother, the executor of my will, my successor, my standard bearer, come in."
Ali went inside the blanket.
Then I went near the blanket and said:
"Peace be on you, my father, the messenger of Allah, may I join you (all), under the blanket?"
"Peace be on you; my daughter my darling, come in."
I went inside the blanket.
As soon as all of us united under the blanket, my father, the messenger of Allah, held the two ends of the blanket and raised his right hand toward the heaven and said:
"O Allah! These are my Ahl ul Bayt, very special to me, my near and dear ones, my own flesh and blood; whoso annoys them disturbs me; whoso makes them sad makes me unhappy. I make war on those who carry on hostilities against them; I am well disposed towards those who make their peace with them; I oppose those who run counter to them; I favour those who love them. They are from me and I am from them. So send Thy blessings, benefits, mercy, protection and favours on me and on them, and keep off from them uncleanliness, and purify them with a thorough purification."
Thereupon The Almighty and the Glorious Allah said: "O My angels and the dwellers of the heavens, verily I have not created the indeclinable sky, the levelled earth, the bright moon, the resplendent sun, the rotating cosmic system, the flowing seas, and the sailing ship, but for the sake of and in the love of the five souls lying underneath the blanket."
The trusted Jibrail asked:
"O Lord! Who are underneath the blanket?" The Almighty and the Glorious replied:
"They are the 'Ahl ul Bayt' of the Prophet, the custodians of the message; they are-Fatimah, her father, her husband and her sons."
Jibrail (submissively) asked:
"O Lord! May I descend on the earth and be the sixth with them?"
"Yes. I give you permission," said Allah.
The trusted angel, Jibrail, came down (on the earth), and said:
"Peace be on you, O the messenger of Allah. The Highest High says: "Peace be on you. And distinguishes you with greetings and blessings.
He tells you:
'In the name of My majesty and glory, verily, I have not created the indeclinable sky, the levelled earth, the bright moon, the resplendent sun, the rotating cosmic system, the flowing seas, and the sailing ship, but for your sake and in your love.'
And He has also given me permission to be with you. So may I have your permission O the messenger of Allah."
The messenger of Allah replied: "Peace be on you, O the custodian of Allah's revelation, come in and join (us)."
Jibrail came in and joined us under the blanket.
He told my father: "Verily, Allah has sent a revelation to you. He said:
'Verily Allah's wish is but to keep off from you uncleanness, O Ahl ul Bayt, and to purify you (with) a thorough purification.'"
Ali asked my father: "O messenger of Allah, tell us that which makes our assembly under this blanket an event of surpassing excellence before Allah."
The Prophet replied:
"In the name of He who sent me as a truthful prophet, and chose me as a redeemer to convey His message, I declare that no assembly of our followers and devotees, on the earth, where this event is narrated shall spend a single moment but the mercy of Allah will envelop them, then and there; and countless angels of Allah shall pray for the remission of their sins till the group of the faithful disperse."
Ali declared:
"Well then, by the Lord of the Ka-bah, we have attained our end, and have been rendered successful, so also our followers!"
The Holy Prophet said again:
"O Ali! In the name of He who sent me as a truthful Prophet, and chose me as a redeemer to convey His message, I declare that in any of the assemblies of our followers and devotees, on the earth, where this event is narrated, there would not be a grief-stricken among them, but Allah dispels his worries; nor there would be a downcast, among them, but Allah disperses his sorrows; nor would there be a needy, among them, but Allah meets his de...[..missing from the original source itself..]..
.
.
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[Shakir 33:34] 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.
[Pooya/Ali Commentary 33:34]
In this verse the gender (feminine plural) again refers to the wives of the Holy Prophet and to "houses", not to the people of the house (Ahl ul Bayt) of verse 33. The wives of the Holy Prophet are commanded (as an admonition) to pay attention to the teachings of the Quran and the Holy Prophet, the fountain of wisdom, so that they might not go astray as some of them did (see commentary of verses 28 to 32 of this surah.
[Shakir 33:35] Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember-- Allah has prepared for them forgiveness and a mighty reward.
[Pooya/Ali Commentary 33:35] Islam, or submitting to Allah's will, includes all the virtues, as particularly specified in this verse. As soon as a man sincerely believes in the truth of the religion of Allah and becomes a Muslim every virtue takes root in his character.
It is said that, after the return from Abysinia, Asma wife of Jafar Tayyar, wondered as to why there was no particular mention about women in the Quran so far revealed, then this verse was revealed. On several occasions the Holy Prophet had said that every Muslim man and Muslim woman must cultivate the following virtues:
(i) Faith, hope and trust in Allah, and in His benevolent administration of the whole universe;
(ii) devotion and service in practical life;
(iii) love and practice of the teachings of Islam in thought and intention, word and deed;
(iv) patience in suffering and constancy in right endeavour;
(v) humility, the avoidance of an attitude of arrogance and superiority;
(vi) financial help to the poor and less fortunate fellow-beings;
(vii) self denial,
(viii) purity in sex life, purity in motive, thought, word and deed;
(ix) constant attention to Allah's commands,
(x) safeguarding oneself against evil with full awareness of laws made by Allah.
Forgiveness and equal recompense are for both men and women. Refer to the commentary of Ali Imran: 195.
Aqa Mahdi Puya says:
The general statement about believing men and women in this verse indicates that the privilege and
distinction mentioned in the preceding verse are exclusive for the Ahl ul Bayt.
Although every wife of the Holy Prophet must be respected as the "mother of believers", but in view of the verse 5 of Tahrim they may not be included in this verse.
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