The verse speaks only about the “Ahlulbait”, but according to the previous verses and the Ulema and commentators of the Qura’n the term refers to the “Ahlulbait” of the Holy Messenger only. Does the term include only, the Messenger, Hazrat Ali, Lady Fatima, Hasan and Husein only or does it include the Messenger’s wives and his other relations also?

Many Shia and Sunni scholars have taken it to be the first only but most of the Ulema of the Sunni sect have taken it to mean the second (1)

To know exactly whom the verse refers to will require studying the various hadiths narrated by the Messenger’s companions.

First. Durre Manshur written by Sayuti is a very famous book of the Sunni sect and is a commentary of the Qura’n. He has quoted nearly 20 hadiths about this verse and 15 are about those five who were in the cover (Kisa) i.e. the Holy Messenger, Hazrat Ali, Lady Fatima, Hasan and Husein. The notable point is that all these hadiths originate from the Messenger.

The narrators are Lady Umme Salma, Lady Ayesha, Abu Saeed, Abdullah Ibn Masood, Wasil bin Ata’,Abu Saeed Hazari, Anas bin Malik, and Abu Hamra. Some of the hadith have been recorded to have originated from Umme Salma the wife of the Messenger. Four of the hadiths refer to the wives of the Messenger. The point to note is that these hadiths do not originate from the Messenger but from people like Ibn Abbas, Urwa and others and they have described the verse to include them also. The masculine terms “Liyuzhiba ankum” (wishes to remove) and “Yutahirakum Tatheera” means that the males are also addressed and had the verse referred to the wives only then the terms would have “Nun” in them like Unkunna or Yutahirakun . So the hadiths that say the verse speaks about the wives of the Messenger are against the Qura’n and it is impossible to accept them.

Now there are umpteen hadith that refer to the Hadith Kisa, especially quoted by the Scholars of the Sunni sect that say that the Messenger called Hazrat Ali, Lady Fatima, Hasan and Husein (or they were with him) and took them under the sheet that covered him. According to the hadith narrated by Jafar Tayyar (the cousin of the Messenger) the Messenger said, “Lord! Every apostle has his close ones and these are my close ones and then only did God send down the verse, “God wishes to remove all abominations from you, O members of the family and to make you pure and spotless.”

The wife of the Messenger Zainab stepped forward and asked, “Can I enter the sheet with you?” He answered, “You have a status and Inshallah you are on the right path. (2)

This hadith proves the absence of the wives of the Messenger in the verse of “Tathir”. The important factor is that it is narrated by Lady Ayesha and she said, “O Messenger of God am I not one of you? He answered, “Indeed you are on the right (path)” but he did not permit me to come under the sheet.” (3) A similar hadith is present in Sahih Muslim and it too contains her desire and the same question and also that it was not allowed. (4)

There is another hadith from Lady Umme Salma and she too asked the same question, “O Messenger of God am I with them? He answered, “Indeed you are on the right (path) (but not one of them). (5)

Hakim has quoted the words of Umme Salma very clearly in his book Mustadrak Sahihyin that the Messenger answered, “You are on the right (path) and these are my Ahlulbait.” (6)

This version of Umme Salma is present in umpteen books including Sahih Tirmidhi saying that when the Messenger took Hazrat Ali, Lady Fatima, Hasan and Husein under the sheet he said, “O God these are my Ahlulbait; please keep all abominations away from them and keep them pure as they deserve to be pure.” Umme Salma asked, “O Prophet of God! Am I with them?” He answered, “You have your own status and are on the right (path) (even though you are not included among the Ahlulbait in this verse) (7)

This des c r i p tion clearly removes the idea that any wife of the Messenger is included among the Ahlulbait even though they may be Lady Ayesha or Lady Umme Salma or others. It is strange that some commentators of the Ahli Sunnah are adamant in proving that the wives of the Messenger are included among the Ahlulbait.

It is also strange that a scholar like Fakhruddin Razi who has explained so many verses of the Qura’n has explained this verse only literally despite there being umpteen hadiths about it and that too in only three or four lines. Is this not a bias approach that a person who has written chapters on each subject or verse and has so much knowledge has written so little?

Other sources:

Many hadiths tell us that after this verse had been revealed the Messenger for forty days or more used to pass the house of Lady Fatima and address it as:

“Indeed God intends to keep away every kind of abomination from you O people of the Prophet’s household and purify you with a perfect purification.”

Some hadiths tell us that that he said, “Peace be upon you o Ahlulbait! Indeed God intends to keep away every kind of abomination from you O people of the Prophet’s household and purify you with a perfect purification.” (8)

The period in which he said this has been narrated to be 6 months by Anas and 8 months by Abu Saeed Hazari and some others have said a little more or a little less though time here is not important because they had said this in their personal capacity.

What is important here is that the Messenger wanted to propagate and preach this to the people that no one else is included in this verse but the immediate progeny. He covered them with his sheet and confirmed this fact. Keeping away all others from entering the sheet including his wives means that only the people under the sheet can be called the Ahlulbait.

 We do not know how those who want to include everyone among the Ahlulbait have not read the hadiths that tell us that who the Messenger took under the sheet and who are the people he addressed when he passed their house? We do not understand their intentions. Are these people surprised and petrified by the reality of the five personalities who were taken under the sheet but none else that they try to include others?

Sayyid Alvi Ibn Zahir Hazrami says in his book Alqaulol Fasl, “The hadith of Verse Tathir is one of the oft reminded ones that are accepted by the Muslim Ummah and has been quoted by 17 sources. (9)

Hadiths regarding this issue of the attributes of Panjatan are recorded in “Fazailol Khamsa Minas Sahah Sitta” that have been sourced from Sahih Muslim, Sahih Tirmidhi, Tafsir Tabari, Mustadrak Assahiyeen, Masnad Imam Ahmad, Khasaison Nisaai,Taareekh Baghdad, Masnad Abu Daood, Asadol Ghaba, and others. We can also refer to other books to have a better understanding. (10)

The 7th verse too sheds light on the purity and sincerity of the Apostles of God. This was when the Satan was expelled from the realm of mercy of God (and with this began his animosity of mankind). He then said:

“Then by your might I will certainly misguide them all accept your chosen servants among them who are sincere.”

He said, “Then by your might I will certainly misguide them all accept your chosen servants among them who are sincere.”

This des c r i p tion is not just related to this verse but has come in other verses too but with a little difference. Verses 39-40 of Surah Hijr say:

“He said, “Lord! Because you have left me to stray, I will certainly make sins attractive to them on earth, and I shall certainly cause them all to stray save your devoted servants among them, the sincere ones.”

In the 8th verse God describes the difference of the Great Messengers through the same meaning. It is said:

“And remember Our servants, Abraham, Isaac, Jacob who were men of strength and insight; verily We freed them (from sins) with a distinction of remembrance of the (eternal) abode. Verily they are with us among the chosen and good ones.”

As we have read in Qasaisol Anbiya the word “Mukhlis” is one who tries to keep his heart clean. The elevated station of piety that is attained through perseverance is called “Mukhlas” This is specific only for those whom God has kept safe from all abominations. So their efforts are to control their souls and this is why God has kept their existence attached to Him so the Satan can never misguide them. There is no scope of anyone but God in their hearts. They do not think of anyone but God and act only to get his approval and please Him.

It is thus proven that this is actually purity and sincerity which keeps them aloof from Satan’s temptations. They are free from such evil thoughts and are sincere to God; they never make mistakes and never follow the diktats of the evil.

This is why Satan has excluded the apostles of God and refused to try and tempt them. This is not his respect for them but that he was morose because he knew he was unable to misguide them. Though the verse does not mention the apostles or the Imams but as we have interpreted the verse this term “Mukhlis” is only for them because no other group of persons are better then them (in piety). It is also notable that God’s desire is to keep them safe from sins is also because of their sincerity and purity. This has also been mentioned in verse 24 of Surah Yusuf that says:

“Thus it was that We might turn away from him (all) evil and shameful deeds; Verily he was one of our true servants.”

This des c r i p tion tells us that “Mukhlis” are those who are free from abominations and temptations of Satan and they do not need the help from God for they as the verse says God’s true servants.

The meaning of “Ismat” or purity is clearly defined by the manner in which apostle Yusuf despite being a young man was able to ward off temptation. It was his purity that kept him safe from it and reveals his pure capacity when tempted by Zulekha who was a beautiful woman. this is why the commentators have acknowledged and accepted the purity and infallibility of the apostles of God. In the 9th verse speaks about great apostles like Abraham, Ismail, Isaac, Jacob, Moses and Jesus. The verse has spoken of difference of status between the apostles. (11`) It says:

“And remember Our servants, Abraham, Isaac, Jacob who were men of strength and insight; verily We freed them (from sins) with a distinction of remembrance of the (eternal) abode. Verily they are with us among the chosen and good ones.” (12)

The notable point here is that God has commanded that the Messenger should be obeyed without any conditions. Is it possible le that God has ordered that the Messenger should be obeyed unconditionally even if he was not pure and infallible?

In the previous verse the emphasis is on obeying them and then described their elevated status to show that their guidance is the guidance from God and so they must be obeyed. (Think deeply)

It is evident that obedience to God is not just for the apostles but for all mankind, even the pagans. This guidance is far from mistakes, ignorance, doubts and sins. According to Allama Tabatabai this verse is specific for the infallible ones. The guidance of the apostles of God means those tenets of enlightenment that they had attained and it includes their way of worship, their political and social and educative teachings through which they spread the commandments of God. They used to explain all this through faith, forbearance or other such parable and examples. This was their attribute.

Some people believe that this verse has been cancelled and is not valid in its position. In verse 48 o0f Surah Maidah God says:

“To each among you We have prescribed a law and a clear way.”

This is why the guidance of the apostles which is based on common laws can have no changes. They can not be altered or changed according to the time or place as God has spoken through the believers in verse 285 of Surah Baqarah:

“We make no distinctions between His Messengers.”

In short the guidance of the apostles of the God should be done through research and not just blind following. As some people feel that research makes a man accept things with proof and the infallibility and purity of the apostles of God proves their rightness through their truth. The attributes of God and the details of the Day of Judgment in the Qura’n are all a kind of research and not blind following. They do not depend on logical and mental acceptance of proof. These proofs are repeated or quoted and copied which is proven through the revelations but is as popular as mental explanations or proofs. (Think Deeply) The 10th verse describes the personality of the Holy Messenger. It is said:

“He does not speak of his own inclination; it is only an inspired revelation.”

According to some commentators there is no doubt that the Sunnah of the Messenger is also like revelations. (13)

The word “It is” in the verse “It is no less than an inspiration sent down to him” emphasizes that his words are the revelations from God, whether they be commands or teachings other than the Qura’n. They are all from God. It is now clear that all sins are due to following one’s lusts and desires.

He who never follows his vain desires will never sin. His piety will save him from denials and he will pass this stage and enter the realm of perfection and so he will neither sin nor make a mistake.

1.According to the commentary Fi Zalalol Qura’n Ahlulbait means the house of truth and that is the House of the Messenger. The word Bait here means the House of God according to the verses of the Qura’n. This verse actually refers to the family of the Messenger and lauds their status.

2. See Tanzeelul Haskani vol.2. Page 32 hadith 673.

3. Shawahidot Tanzeelol Haskani vol.2 page 38 hadith 683

4. Sahih Muslim vol.4 page 883 (Chapter on the praise of Ahlulbait)

5. Ibn Athir: Asadol Ghaba Vol, 3 pages 413

6. Mustadrak Sahihyin Vol, 2 page 416 (Hyderabad India) has quoted Ahqaqol Haqq Vol, 3 page 518.

7. Sahih Tirmidhi vol.5 Tafsirol Qura’n page 351 hadith 320.

8. This hadith has been recorded from Anas bin Malik in Shawahidot Tanzeelol Vol.2 page 11 and the hadith from Abu Saeed Hazari is in pages 28 and 29 of Nafsal Jazaa and from Ibn Abbas and Abu Hamra in Durre Manshur.

9. See Qaulol Fasl vol.2 pages 10 to 92 (82 pages)

10. Fazailol Khamsa of Sahah Sitta vol.1 pages 27 to 289.

11. For details see Tafsir Majmaul Bayan, Tafsir Jama -ol -Bayan of Tabrisi, Tafsir Al Mizan of Allama Tabatabai, Tafsir Ruhul Bayan, Qartabi, Tafsir fi Zalalol Qura’n of Sayyid Qutub.

12. The “Ha” in “Iqtadah” is used only as pause.

13. Qartabi has opined that the Sunnah in practice is like a revelation. Vol.9 page 6255.