Allah, the most Glorified and High says: "Allah wishes to remove all impurity from you, O members of the household, and to purify you completely" (33:33).
The ahl al-sunna wa'l-Jama'a maintain that this verse was revealed for the wives of the Prophet (S.A.W.). They derive their proof from the context of the preceding and following verses. According to their claims, Allah therefore removed impurity from the wives of the Prophet and purified them completely.
Among them are those who add to the [list of the] wives of the Prophet, 'Ali, Fatima, al-Hasan and al-Husayn. But the truth, according to what has been transmitted, as well as according to reasoning, logic and history, refutes this explanation. [This is] because the ahl al-sunna narrate in their Sahihs that the verse was revealed regarding five people namely: Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn, and that the Prophet of Allah (S.A.W.) identified them and his noble self as being referred to by the noble verse when he gathered 'Ali, Fatima, al-Hasan and al-Husayn with him under the cloak. He said: "O Allah! These are my household, so cleanse them of all impurity and purify them completely".
This narration has been reported by a large majority of Sunni scholars. I mention [some of] them:
1. Muslim in his Sahih , in "The Chapter on the Merits of the Prophet's household": Vol. 2, p. 368.
2. Al- Tirmidhi in his Sahih; Vol. 5, p. 30.
3. Al-Musnad, Imam Ahmad b. Hanbal; Vol. 1, p. 330.
4. Al-Mustadrak, al- Hakim; Vol. 3, p. 123.
5. Al-Khas'ais, Imam al-Nasa'i; p. 49
6. Talkhis, al-Dhahabi; Vol. 2, p. 150.
7. Mu'jam, al-Tabrani; Vol. 1, p. 65.
8. Shawahid al-Tanzil, Hakim al-Haskani; Vol. 2, p. 11.
9. Al-Bukhari in his Greater History; Vol. 1, p. 69.
10. Al-Isaba, Ibn Hajar al-Asqalani; Vol. 2, p. 502.
11. Tadhkira al-Khawas, Ibn al-Jawzi; p. 233.
12. Tafsir of al-Fakhr al-Razi; Vol. 2, p. 700.
13. The Fountains of Love, al-Qanduzi al-Hanafi; p. 107.
14. Manaqib of al-Khawarizmi, p. 23.
15. Al-Sira of al-Halabi, Vol. l3, p. 212.
16. Al-Sira of al-Dihlaniya; Vol. 3, p. 329.
17. Asad al-Ghaba, Ibn al-Athir; Vol. 2, p. 12.
18. Tafsir of al-Tabari; Vol. 22, p. 6.
19. Al-Dur al-Manthur, al-Suyuti; Vol. 5, p. 198.
20. Ta'rikh of Ibn Asakir; Vol. 1, p. 185.
21. Tafsir al-Kashshaf , al-Zamakhshari; Vol. 1, p. 193
22. Ahkam al-Qur'an , Ibn al-Arabi; Vol. 2, p. 166.
23. Tafsir al-Qurtubi, Vol. 14, p. 182.
24. Al-Sawa'iq al-Muhriqa of Ibn Hajar, p. 85.
25. Al-Isti'ab, Ibn Abd al-Barr; Vol. 3, p. 37.
26. Al-'Aqd al-Farid, Ibn 'Abd Rabbih; Vol. 4, p. 311
27. Muntakhab Kanz al-'Ummal; Vol. 5, p. 96.
28. Masabih al-Sunna, al-Baghawi, Vol. 2, p. 278.
29. Asbab al-Nuzul, al-Wahidi; p. 203.
30. Tafsir of Ibn Kathir; Vol. 3, p. 483.
Other Sunni scholars [who have reported the hadith ]are numerous, we have not mentioned them [all], being content with these as [the list] was compiled in haste.
If all these scholars admit that the Prophet of Allah (S.A.W.) had clarified the purport of the verse, of what value are the words of the other companions or the successors of the companions, or commentators who wish to construe its meaning contrary to what Allah and His Prophet desire, seeking instead, to please Mu'awiya and desiring [to attain] what he has?
Similarly, the Messenger of Allah (S.A.W.) also identified them on other occasions, specifying that they were the ahl al-bayt,not others. This occurred when the verse of Allah, the Glorified and the Highest, was revealed stating: "Say: 'Come and let us call our children and your children, our women and your women, ourselves and yourselves, and let us take pray, invoking Allah's curse on those who lie'" (3:61). Thereupon, he called 'Ali, Fatima, al-Hasan, and al-Husayn and said: "These are our children, ourselves, and our women: So now bring yourselves, your children, and your women". According to Muslim's narrative, he said: "O Allah, these are my household".
The ahl al-sunna wa'l-Jama'a scholars, whom I referred to in the preceding sources, also agree unanimously that the verse was revealed concerning the five [figures] mentioned above, may Allah's blessings be upon them all.
Moreover, the wives of the Prophet all knew the intent of the noble verse, and, consequently, not one of them claimed to be from the ahl al-bayt . At the head of these [wives] were Umm Salama and 'A'isha. Every one of them narrated that the verse was specifically for the Prophet of Allah (S.A.W.), 'Ali, Fatima, al-Hasan and al-Husayn. Muslim, al-Tirmidhi, al-Hakim, al-Tabari, al-Suyuti, al-Dhahabi, Ibn al-Athir and others, have all reported their (the wives') acceptance of this.
I would add to this the fact that the Messenger of Allah (S.A.W.) removed any confusion and resolved this problem, for he knew that the Muslims might read the Qur'an and construe the [term] ahl al-bayt in the context of the preceding and following verses, which [actually] warned the wives of the Prophet. He immediately hastened to teach the umma the meaning of the removal of all impurities and complete purification by continuing, for a period of six months, (after the revelation of the verse) to pass by the door of 'Ali, Fatima, al-Hasan and al-Husayn before starting the prayer and reciting: "Allah wishes to remove all abomination from you, ahl al-bayt and to completely purify you, so come to the prayer, may Allah have mercy on you".
This immediate action performed by the Messenger of Allah (S.A.W.) has been reported by:
Al-Sahih, al-Tirmidhi, vol. 5, p. 31
Al-Mustadrak, al-Hakim, vol. 3, p. 158
Al-Talkhis, al-Dhahabi
Al-Musnad, Ahmad b. Hanbal, vol. 3, p. 259
Asad al-Ghaba, Ibn al-Athir, vol. 5, p. 521
Shawahid al-Tanzil, al-Haskani, vol. 2, p. 11
Al-Dur al-Manthur, al-Suyuti, vol. 5, p. 199
Tafsir, al-Tabari, vol. 22, p. 6
Ansab al-Ashraf, al-Baladhuri, vol. 2, p. 104
Tafsir, Ibn al-Kathir, vol. 3, p. 483
Majma' al-Zawa'id, al-Haythami, vol. 9, p. 168
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