from them and purify them completely.” Muslim reported it on the authority of Aishah. The compilers of the Sunan also reported it on the authority of Umm Salamah. It demonstrates that He, exalted is He, is able to remove impurity and purify, and that He creates the actions of His servants—a refutation of the Mu'tazilite.

What further clarifies that the verse contains commands and prohibitions is His saying in the course of the passage:

“Women of the Prophet, whoever among you commits a manifest indecency ... and do not display yourselves as women did in the former age of ignorance. Establish the prayer, give zakah, and obey Allah and His Messenger. Allah only intends to remove impurity from you, O People of the Household, and to purify you completely. And remember what is recited in your houses.” (al-Ahzab 33:30–34)

This context shows that it is a matter of command and prohibition, and that the wives are among the People of the Household, since the context consists solely of their being addressed. The masculine pronoun indicates that it includes others besides his wives, such as Ali, Fatimah, and their two sons.” (1)

He also said in Majmu' al-Fatawa (11/267), following the Verse of Purification: “Its meaning is that He commanded you to do that by which He removes impurity from you, O People of the Household, and purifies you completely. Whoever obeys His command will be purified, and impurity will have been removed from him, unlike one who disobeys Him.”

After mentioning the meaning of the foregoing statement from Ibn Taymiyyah, the learned al-Alusi said in his exegesis of the aforementioned verse (7/47, Bulaq edition): “In sum, had conveying the meaning of infallibility been intended, it would have been said thus: ‘Indeed, Allah has removed impurity from you, O People of the Household, and purified you completely.’ Moreover, if it did indicate infallibility, then all the Companions—especially all those present at the Battle of Badr—would have to be infallible, on account of Allah’s saying: