Verse of purification.

Allah Taala said in the Quran:

[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.

In this short article we would discuss some beneficial points regarding this verse, and we would answer to some blatant lies from shias.

At wilayat site, rafidi member Guided wrote (see screen shot):

Allah states in the Holy Qur’an:

إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا

Allah only wishes to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely.

Qur’an 33:33

This verse is popularly known as the Verse of Purification. All Shiites, as well as all honest hadith scholars (Sunni or Shiite), unanimously agree that this verse was revealed concerning the group known as Ashab al-Kisa, the People of the Cloak, namely the Holy Prophet, Imam Ali, Sayyidah Fatima, Imam al-Hasan and Imam al-Husayn, peace be upon them all.

First of all we would say: sentence from Quran that cited this man, ISN’T SEPARATE VERSE, but it’s part of verse. And beginning of that verse, is very clear indication that addressing was toward wifes of prophet (sallalahu alaihi wa ala alihi wa sallam).

This  MISguided is on the same opinion as other shia, famous Abdulhussain Sharafutdin Musawi, author of famous epistle “al-Murajiat”. That shia scholar very clear said that this verse in Quran has been corrupted, either by error or deliberately. He said: “For it is quite possible that the ‘purification verse’ concerning the People of the House was revealed separately and then, when the verses of the Qur’an were being assembled, was placed in the middle of the verses relating to the wives of the Prophet, either in error or deliberately.”

And this misguided hold same opinion, and that’s why he quoted that part of verse as separate verse, by omitting first part. This Misguided said: Those Sunni scholars who link the verse with the Mothers of the Believers do so because it has been inserted in the middle of verses addressing the latter by Uthman, the compiler of the Qur’an in our hands. Many verses have been treated in the same manner.

And he said: But, the fact that an independent verse has been inserted by Uthman into another does not change its real meaning.

So exactly as his satanic scholars, this ignorant  accused Quran just for the sake of his own argument. He would better believe that order of Quran corrupted, rather he would accept truth. There is no single difference between his salaf, which believe that verses about Ali were deleted from Quran, and between this ignorant , which claim that order of Quran is distorted.

Second, we would invoke curse of Allah upon liars! Because this man indeed lied, when claimed that moslem hadith scholars agreed with rafida that this verse was revealed regarding ashabul-kisa. By Allah he lied. The evidence, that this verse WASN’T revealed about those people, in hadith that cited this maloon rafidi.

He said:

Narrated Umar ibn Abi Salamah who was brought up by the Prophet, peace be upon him: When THE VERSE, <<Allah only desires to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely>> (Qur’an 33:33), was revealed to the Prophet at the home of Umm Salamah he called Fatima, al-Hasan, and al-Husayn and covered them with a cloak. Ali was behind him, the Prophet also covered him under the same cloak and then said, “O Allah! THESE are my Ahl al-Bayt, so keep away from them all blemishes (al-rijz) and purify them absolutely.” Umm Salamah said, “Am I one of them, O Allah’s Apostle?” He replied, “You have your separate place. But, you are unto a good (future).”

In this hadith stated that prophet (sallalahu alaihi wa ala alihi wa sallam) gathered family of Ali (may Allah be pleased with all of them) under the cloak, WHEN THIS VERSE ALREADY WAS REVEALED.

What was a reason for gathering them and praying to Allah, if this verse already was revealed regarding them? As an example. A said to B: I would reward family of C. And after that B gathered family of C, and said: o A! This is family of C, reward them. May be shias would claim that A didn’t know who is family of C? Whoever would claim that Allah didn’t know something is kaafir per agreed opinion.

Shias claim that Allah revealed upon beloved Muhammad (sallalahu alaihi wa ala alihi wa sallam), that He cleaned family of Ali and purified them, and AFTER REVELATION, prophet (sallalahu alaihi wa ala alihi wa sallam) gathered them under cloak and prayed to Allah: O Allah! THESE are my Ahl al-Bayt, so keep away from them all blemishes (al-rijz) and purify them absolutely!  What for? Did not this verse was already revealed regarding them, as you claim?

The only possible explanation, verse wasn’t revealed regarding family of Ali (r.a), it was revealed regarding wifes. And prophet (sallalahu alaihi wa ala alihi wa sallam) wanted that blessing of this verse would encompass family of his only alive daughter as well, so he gathered them under the cloak and prayed to Allah.

Imam Jalal-ad-Din as-Suyuti in his “Jalalayn” said:

‏(‏ وأقمن الصلاة وآتين الزكاة وأطعن الله ورسوله إنما يريد الله ليذهب عنكم الرجس ‏)‏ الإثم يا ‏(‏ أهل البيت ‏)‏ أي نساء النبي صلى الله عليه وسلم ‏(‏ ويطهركم ‏)‏ منه ‏(‏ تطهيراً ‏)‏ ‏.‏

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.

Ibn Kathir said in his commentary:

وقوله تعالى: { إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيـراً } وهذا نص في دخول أزواج النبي صلى الله عليه وسلم في أهل البيت ههنا؛ لأنهن سبب نزول هذه الآية، وسبب النزول داخل فيه قولاً واحداً، إِما وحده على قول، أو مع غيره على الصحيح. وروى ابن جرير عن عكرمة أنه كان ينادي في السوق: { إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ } نزلت في نساء النبي صلى الله عليه وسلم خاصة. وهكذا روى ابن أبي حاتم قال: حدثنا علي بن حرب الموصلي، حدثنا زيد بن الحباب حدثنا حسين بن واقد عن يزيد النحوي عن عكرمة عن ابن عباس رضي الله عنهما في قوله تعالى: { إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ } قال: نزلت في نساء النبي صلى الله عليه وسلم خاصة. وقال عكرمة: من شاء باهلته أنها نزلت في شأن نساء النبي صلى الله عليه وسلم فإِن كان المراد أنهن كن سبب النزول دون غيرهن، فصحيح، وإِن أريد أنهن المراد فقط دون غيرهن، ففيه نظر

(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 reason of revelation  come under (meaning of  this verse) by itself or along with others, which is correct view, regarding that the word is only one. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: (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: (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: “I can make mubahila with those who wants to (reject) that this was revealed regarding women of prophet (sallalahu alaihi wa ala alihi wa sallam)’. ‘ If he mean that they alone were reason of revelation, without anyone other, that’s correct. But if he mean (that under ahlalbayt should be understand) only them, that’s questionable.


Mawdudi said in the commentary to this verse in his “Tafhim”:

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 household? 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 Prophet 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 when the Holy Prophet had called Hadrat ‘Ali and Fatimah and Hasan and Husain (may Allah be pleased with them all) and covered them all with a sheet of cloth and prayed: “O Allah, these are my household, 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 traditionalists 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 infallible 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 . . . ” are taken to mean that Allah has made them infallible, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallible, because about them also Allah says: “But Allah wills to purify you and complete His blessings upon you.” (Al-Ma’idah: 6)

But let us go back to claim of this rafidi, he said:

All Shiites, as well as all honest hadith scholars (Sunni or Shiite), unanimously agree that this verse was revealed concerning the group known as Ashab al-Kisa

1) Which one from known and well accepted sunni scholar reported such agreed opinion?

2) Which one from moslem hadith scholars ever said: THIS VERSE WAS REVEALED REGARDING PEOPLE OF CLOAK?!! Name, book, page!

This ignorant liar, seen scholars of Islam narrating hadith of Kisa, and thought that this enough proof that scholars thought verse was revealed regarding them. By Allah, no!

Further this misguided said:

The grand Salafi hadithist, al-Mubarakfuri, records in his Tuhfah al-Ahwazi, vol. 9, p. 48:

وقال أبو سعيد الخدري ومجاهد وقتادة وروي عن الكلبي أن أهل البيت المذكورين في الاية هم علي وفاطمة والحسن والحسين خاصة ومن حججهم الخطاب في الاية بما يصلح للذكور لا للإناث وهو قوله عنكم وليطهركم ولو كان للنساء خاصة لقال عنكن

Abu Sa’id al-Khudri, Mujahid, Qatadah and al-Kalbi said that the Ahl al-Bayt mentioned in the verse (33:33) are ONLY Ali, Fatima, al-Hasan and al-Husayn, and part of their proofs was that the verse is masculine in its grammatical form, and not feminine.

We would answer.

Narration regarding this from Abu Saeed al-Hudri isn’t established, rather it’s extremely weak.

It was narrated by Tabari in his tafsir with chain:

حدثنـي مـحمد بن الـمثنى، قال: ثنا بكر بن يحيى بن زبـان العنزي، قال: ثنا مندل، عن الأعمش، عن عطية، عن أبـي سعيد الـخدريّ، قال: قال رسول الله صلى الله عليه وسلم: ” نَزَلَتْ هَذِهِ الآيَةُ فِـي خَمْسَةٍ: فِـيّ، وفِـي علـيّ رَضِيَ اللَّهُ عَنْهُ، وَحَسَنٍ رَضِيَ اللَّهُ عَنْهُ، وَحُسَيْنٍ رَضِيَ اللَّهُ عَنْهُ، وَفـاطِمَةَ رَضِيَ اللَّهُ عَنْها ” { إنَّـمَا يُرِيدُ اللَّهُ لِـيُذْهِبَ عَنْكُمُ الرّجْسَ أهْلَ البَـيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً }.

There are problems in the chain. First that’s Bakr ibn Yahya ibn Zaban. Ibn Hajar said he’s maqbul in “Taqrib”. There is uncertainty in him, Abu Hatim said he’s shaykh, ibn Hibban mentioned in “Thiqat”. I couldn’t find anyone from critics of jarh and tadil, which would praise him. Second problem is Mundal ibn Ali al-Kufi. Weak as said ibn Hajar in “Taqrib” (#6883). Abu Zurah said he was soft, Ahmad said he’s weak. (“Mizanul itidal” 4/180). Third problem al-Amash, truthful, but know mudalis, and this hadith he narrated in muanan form, without making clear if he heard it himself or not. The last problem is Atiyah al-Awfi. We talked about him, and his narrating from Abu Saeed al-Hudri before in details. It was also narrated by Tabarani in “Saghir” and Abu Shaikh in “Tabaqat” via Atiyah again, and by Tabarani in “Awsat” where Atiyah accompanied by Sulaiman ibn Qarm. We talked about him before.

Other name that this rafidi misguided quoted from Mubarakfuri, was Kalbi. That’s Muhammad ibn Saeeb al-Kalbi,  liar, abandoned narrator in accordance to agreed opinion.

Further this misguided rafidi said:

Also, the Prophet Muhammad, peace be upon him and his family, made some troubling predictions about Aisha:

Narrated ‘Abdullah:

The Prophet stood up and delivered a sermon, and pointing to ‘Aisha’s house, he said thrice, “Affliction (will appear from) HERE,” and, “from where the side of the Satan’s head comes out.” Sahih al-Bukhari, Volume 4, Book 53, Number 336


Ibn Umar reported that Allah’s Messenger (may peace be upon him) came out from the house of ‘A’isha and said: It would be FROM THIS SIDE that there would appear THE HEIGHT OF UNBELIEF. Sahih Muslim, Book 41, Number 6941

Since Aisha was an instrument through which Satan inflicted shattering damages upon Islam, as predicted in these hadiths, would it be logical to say she was absolutely pure and free from all blemishes?

Praise to Allah, that He again revealed to us true face of this rafidi religion! Mother of believers was an instrument for Satan?!!! Curse of Allah upon her enemies till the doomsday and punish of Allah in the hereafter would be much stronger. We already discussed in details this allegation against our beloved mother by this impure infidels. See answer here.

Further this misguided infidel quoted some opinions regarding what does it mean rijz in this verse, and said:

This proves that the “Ahl al-Bayt” mentioned in the verse are absolutely free from Satan and his works and influences!

And after that he quoted verse. Let us see our Book, which is free from any corruption, no matter infidels would claim.

Allah said in surah al-Maida, verse 6:

مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـكِن يُرِيدُ لِيُطَهَّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

Mā Yurīdu Al-Lahu Liyaj`ala `Alaykum Min Ĥarajin Wa LakinYurīdu LiyuţahhirakumWaliyutimma Ni`matahu `Alaykum

Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.

Now let us see discussed verse from surah al-Ahzab.

Taala said:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً

Yurīdu Al-Lahu Liyudh/hiba `Ankumu Ar-Rijsa ‘Ahla Al-Bayti Wa Yuţahhirakum Taţhīrāan

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

In both places Taala said that He want to purify. In one place He said that about nation of Muhammad (sallalahu alaihi wa ala alihi wa sallam), in other regarding ahlalbayt. Only fevered imagination, which suffer from dreams about collective mutah marriage, and future matams, could see different, and say, that in first place talk was such and such, but in second He wanted to make someone masoom.

Allah Taala wish that we all be good Moslems, and we all would obey Him in the best way that we can. Does that mean HE FORCES us to become good moslems? Or He makes us masoom?

Text of the discussed verse say:

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

Does it say: Allah kept away the uncleanness from you, O people of the House! and to purified you a (thorough) purifying till your die??? By Allah, no!

In verse 11 of surah al-Anfal, Allah said:

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَاء مَاء لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الأَقْدَامَ

‘Idh Yughashshīkumu An-Nu`āsa ‘Amanatan Minhu Wa Yunazzilu `Alaykum Mina As-Samā’i Mā’anLiyuţahhirakum  Bihi Wa Yudh/hiba `Ankum  Rijza AshShayţāni Wa Liyarbiţa `Alá Qulūbikum Wa Yuthabbita Bihi Al-‘Aqdāma

When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.

In his commentary ibn Kathir said:

`Ali bin Abi Talhah reported that Ibn `Abbas said, “When the Prophet arrived at Badr, he made camp. At the time, there was a sandy piece of land between the idolators and the water (the wells at Badr). Muslims felt weak and the Shaytan cast frustration into their hearts. He whispered to them, `You claim that you are Allah’s supporters and that His Messenger is among you! However, the idolators have taken over the water resource from you, while you pray needing purity.’ Allah sent down heavy rain, allowing the Muslims to drink and use it for purity. Allah also removed Shaytan’s whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy. Allah supported His Prophet and the believers with a thousand angels on one side, five hundred under the command of Jibril and another five hundred under the command of Mika’il on another side.”

An even a better narration is that collected by Imam Muhammad bin Ishaq bin Yasar, author of Al-Maghazi, may Allah have mercy upon him. Ibn Ishaq narrated that, Yazid bin Ruwman narrated to him that, `Urwah bin Az-Zubayr said, “Allah sent rain down from the sky on a sandy valley. That rain made the area where the Messenger of Allah and his Companions camped firmer so that it did not hinder their movement. Meanwhile, the part that the Quraysh were camping on became difficult to move in.” Mujahid said, “Allah sent down the rain on the believers before slumber overtook them, and the rain settled the dust, made the ground firmer, made them feel at ease and their feet firmer.” Allah said next,  (to clean you thereby) using it after answering the call of nature or needing to wash oneself, and this involves cleansing what is on the out side, (and to remove from you the Rijz of Shaytan,) such as his whispers and evil thoughts, this involves sinner purification, whereas Allah’s statement about the residents of Paradise,

So this verse was revealed about all moslems which participated in tha battle of Badr. Regarding all of them Allah said that He “sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan“.

Rafidi after he cited this verse, said:

Here too, the purification was conditional upon the prerequisite worries of the Sahabah, and it was limited in time and scope to the circumstances. No one can ever claim that the Sahabah were free from all works and influences of Satan!

SubhanAllah! How easy?!! In one word: THIS PURIFICATION WAS LIMITED IN TIME! And all worries gone! SubhanAllah! Not so fast, ya impure infidel!

What is a proof, that in this case it was limited, and in the case of ahlalbayt it was till the end of their life? You words that no one ever claim that companions were free from sins are indeed laughable! Because we would answer in very easy form: NO ONE EXPECT HERETICS FROM RAFIDA EVER CLAIMED THAT ALI’S FAMILY WERE FREE FROM SINS.

He said:

Imam al-Suyuti in his Durr al-Manthur, vol. 6, p. 598 and Imam al-Alusi in hisTafsir, vol. 22, p. 43, both record the Holy Prophet, peace be upon him and his family, interpreting this verse in these words:

فأنا وأهل بيتي مطهرون من الذنوب

I and my Ahl al-Bayt are pure from sins.

This hadith isn’t authentic, but fabricated. (Silsila ad-daeefa 5495). These words are part of bigger narration. Ibn Kathir gave it in his “Bidaya wa nihaya” (2/239) and said regarding it: In it oddity and unacceptable (point) (gharabat wa nakarat). Abu Hatim said this hadith is false (batil) (see “Ilalul hadith” by ibn Abu Hatim 4/72).

This hadith along with chain present in “Dalail” (1/92/#77, shamela) by Beyhaki. Starting from Yaqub ibn Shayba al-Fasawe it runs:

حدثني يحيى بن عبد الحميد ، قال : حدثنا قيس ، عن الأعمش ، عن عباية بن ربعي ، عن ابن عباس

Narrated to me Yahya ibn Abdulhamid, said: narrated to us Qays from al-Amash from Abayat ibn Rabia from ibn Abbas.

Everyone except al-Amash discredited.  Ibn Rabia was from qulatu shia. (“Mizanul itidal” 2/387). Al-Amash himself mudalis, and again narrated in anana form. Qays, that’s ibn Rabia. Daraqutni and Yahya said he’s weak. Nasai said he’s abandoned. He was shia with bad memory and rejected narrations in pocket. (“Mizanul itidal” 3/393). Yahya ibn Abdulhamid al-Hamani was accused in lie. (“Mizanul itidal” 4/392)

Further as a proof that purification in verse regarding moslems in the Badr, was limited in time, this man cited hadith, where ansar accused prophet (sallalahu alaihi wa ala alihi wa sallam). But that wouldn’t be a proof. Because we would say that purification of Allah in the day of Badr encompassed all sincere moslems, and no doubt hypocrites couldn’t be purified from rijz. So in that hadith there is proof for that man, that purification of moslems in Badr was limited in time.

Then this misguided rafidi  gave athar from Hasan:

Imam al-Hasan (as) said:

أنا من أهل البيت الذين أذهب الله عنهم الرجس وطهرهم تطهيرا

I am from that Ahl al-Bayt from whom Allah KEPT away ALL blemishes and PURIFIED absolutely.

Al-Haythami said:

ورواه أحمد باختصار كثير وإسناد أحمد وبعض طرق البزار والطبراني في الكبير حسان

Ahmad has narrated it in a highly summarized manner, and the chain of Ahmad and some of the chains of al-Bazzar and al-Tabarani are hasan.

That words that he quoted are part of much bigger narration. Along with chain and in full form, which contains these words, I found it in “al-Awsat” of Tabarani (#2155). Chain runs as follow:

أحمد بن زهير قال نا أحمد بن يحيى الصوفي قال نا إسماعيل بن أبان الوراق قال نا سلام بن أبي عمرة عن معروف بن خربوذ عن أبي الطفيل

Ahmad ibn Zuhayr – Ahmad ibn Yahya as-Sofe – Ismail ibn Abban al-Warraq – Salam ibn Abu Amarat – Maruf ibn Kharbuz – Abu Tufail.

There are several problems in this chain.

1) Maroof ibn Kharboodh. Ibn Hajar al-Askalani in “Lisanul mezaan” (7/395/n4888) noticed: Ibn Hibban said he was upright, ibn Muin said he was weak. Tawseq of ibn Hibban doesn’t mean a lot, because he use to make tawseq upon almost everyone, who wasn’t discredited. Dhahabi himself included this narrator in his book “Mughni fi duafa” (6342) where he said: “Shia, upright.  Yahya ibn Muin said he’s weak. Ahmad said: “I don’t know grading of his narrations”. Abu Khatim said: “His narrations are to be recorded”. Ibn Jawzi included him in his book “Duafa wal matrukin”  (#3370).

Ukayli in his “Duafa” (1810) noticed that his narrations are not to be relied on, and they aren’t known except by him.

In “Ilal wal marifatul rijal” of imam Ahmad, under the number 3519 it’s reported from his son: “My father (i.e Imam Ahmad) said: “Maroof ibn Kharbooth, I don’t know status of his narrations”.

2) Salam ibn Abu Amarat al-Khorasani. Weak. (see “Kashaf” of Dhahabi #2210; “Tahzib al-kamal” Mizzi 12/#2661; “Taqrib” #2709 and etc)

3) Ismail ibn Abban. Saduq in the eyes of Bukhari, and not strong in the eyes of Daraqutni (“Mizanil itidal” 1/212). He was yatashayu.

Rafidi  further said:

The Qur’an has confirmed the existence of evil-doers among the wives of the Prophet, peace be upon him and his family

And then he quoted verse of Quran, let us see it without his idiotic notes.

[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
[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.
[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.
[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.

Curse, curse and again curse of Allah, angels and all creation upon head of liars! WHERE IN THESE VERSES STATED THAT BETWEEN WIFES OF OUR BELOVED PROPHET (SALLALAHU ALAIHI WA ALA ALIHI WA SALLAM) WERE EVIL DOERS?!!!! In such case they should also say that between his noble wifes were those who openly done indecency!!! And people who browsed our blog seen, that such cursed infidels as Yasir al-Habith, aytushaytan Mujtaba Shirazi and other Amuli claimed that!

This  misguided further said:

By contrast, we see Imam al-Hasan (as), as quoted by al-Haythami in his Majma’ al-Zawaid, vol. 9, p. 172 saying these words to the Iraqis:

يا أهل العراق اتقوا الله فينا ، فإنا

أمراؤكم وضيفانكم ، ونحن أهل البيت الذي قال الله عزّ وجل : ﴿ إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً ﴾

O people of Iraq! Fear Allah with regards to us, for we (Ahl al-Bayt) are your (divinely appointed) rulers. We are the “Ahl al-Bayt”, about whom Allah the Majestic and Glorious, said << Allah only wishes to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely.

Narrated by Tabarani in “al-Kabir” (3/157/#2695, shamela), via chain: Wahb ibn Abdullah – Khalid (ibn Abdullah al-Wasete) – Hasin – Abu Jamilah – Hasan.

I couldn’t find narrator with name Hasin between shuyukh of Khalid. Ibn Asakir in his history (13/269, shamela) narrated athar from Hasan via chain: Hasin – Maysarah ibn Abu Jamilah – Hasan. Ibn Asakir noticed that correct would be Maysarah Abu Jamilah.

In “Taqrib” mentioned narrator Maysarah ibn Yaqub, Abu Jamilah.  Ibn Hajar said he’s maqbul, and that is mean there is uncertainty in him. Mizzi gave his bio in “Tahzib al kamal” and noticed that he narrated from Hasan, and from him narrated Hasin ibn Abdurrahman as-Sulami. Ibn Abu Hatim mentioned him in “Jarh wa tadil” without any note regarding his reliability. Allah knows best.

And in the end I’d like to remind you some ahadeth where stated that Umm Salam get positive answer on her question. See link Hadith of cloak

6 thoughts on “Verse of purification.

  1. Same claim by a shiite cleric about 33:33, accusing Uthman (ra) of placing the verse in the wrong place for political purposes.

  2. On that, ‘Aisha said from behind a screen, “Allah did not reveal anything from the Qur’an about us except what was connected with the declaration of my innocence (of the slander).

    Sahih Bukhari Volume 6, Book 60, Number 352

    What ever you stance on this hadith, but accept my comment here and place it here.

  3. dear brother, I have a question:

    As far as I understood (I might be wrong) you claim that no sunni scholars every claimed that 33:33 was PARTICULARLY revealed for the people under the cloak of the Nabiyy (SAWS) i.e. Fatimah, Ali (ra) etc. Is that right?

    What about Al-Aloosi? in his tafseer he clearly states that the wives are NOT including in THIS (last part of 33:33) PART OF THE VERSE. Same with Al Tabari. Am I wrong? For I did not check it myself, rather I was told so, thus I am asking you brothers.

    • Brother even if someone from scholars said that, there is no agreement on it, as claimed by rafidha.
      I am saying that but didn’t check mentioned by you books yet.

    • “What about Al-Aloosi? in his tafseer he clearly states that the wives are NOT including in THIS (last part of 33:33) PART OF THE VERSE. Same with Al Tabari. Am I wrong? For I did not check it myself, rather I was told so, thus I am asking you brothers.”

      If Al-Aloosi and Al Tabari really said those things, then they were obviously wrong. The verse speaks for itself.

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