First of all, the Messenger of Allah has gathered all the Five Holy Ones and let them sit together and he has prayed for their chastity, that is, he has not seated them separately in different rooms so that to cause doubt – even if there would be someone else in the room, he would receive such blessing.
Secondly, he has spread the Kheibari over-cloak upon them altogether, by doing so, he has brought them close to each other and made one unite.
And thirdly, this monopoly is so strict and free from doubt that he has done it in a private place, in Umm Salama’s room he has spread the over-cloak so that to prove that chastity was only theirs. The Holiness had spread the clothes upon them in a peaceful place so that to be understood that a truthful restriction – away from those present or absent.
If it were a public place, people would gather that those Five were chosen among those present and the restrict would not be understood by the others.
The fourth is that he states:
اللّهُمَّ انَّ هؤُلاءِ اهْلُ بَيْتى.
“O Allah, these are my Household,” that is, only these people establish my family. Suppose that if there were other people, such as the Messenger’s wives or the relatives of the Holiness in the room, then, he might say:
هؤُلاءِ مِنْ اهْلِ بَيْتى.
“O Allah, these people under the over-cloak are of my Household,” but would not say: ‘these are my Household.’
The fifth is that he stated Umm Salama: تَنَحىّ عَنْ اهْلِ بَيْتى ’ “Keep away from my Household”. If the Messenger’s wife was a member of the family then how could this sentence be correct? This statement declares that the wife of the Holiness was not of the family – the Household are a certain group, and the wife is someone apart from them.
And six question is that: in that peaceful place there where there was no more than the Five Holy Ones and Umm Salama, and Umm Salama asked for getting under the over-cloak by saying: ‘O Messenger of Allah, am I also of the Household?’ Then, the Holiness stated: “قِفى بمكانِك” ‘Stay in your place; your position and manner is all right, your destiny is fine, however, you are not of these persons and you have no right to get under the Kheibari over—cloak though it belongs to you and is as your carpet you use it in your private room.’ She says: ‘If the Messenger of Allah had answered my positively it would have been better than the whole world to me.’ She even says: ‘When I raised the corner of the over-cloak to go under, the Messenger of Allah pulled it out of my hand, فَاجْتَذَبَهُ مِنْ يَدى, and stated: “Stay where you are, I am pleased with you but this position is for someone else.”
The seventh question is that: the Messenger of Allah released one of his hand from under the garment and raised it high to heaven saying: “O my Creator, every messenger has his own family and these are also my the members of my family,” by doing so, he wanted to confirm their specialty: as it is related in some narratives that the Holiness raised one of his hands to heaven to implore and, by the other hand, he touched and patted their heads.
The eighth is that, the Messenger of Allah repeated the same process several times: he did it twice in Umm Salama’s house and once in the Fatima of Fatima, Upon him be peace. However, it apparently seems that the process has occurred only once and it was in the house of Umm Salama so that its repetition to show the importance of the case more concerning the people under the over-cloak.
The Ninth is that: at each prayer time in Ali and Fatima’s house, the Holiness always called: “الصَّلاة” ‘Prayer’, may Allah bless you, may Allah’s peace be upon you the Household,” and then, he recited the Purification Verse for them. He repeats this course of action after the dawn prayers for forty days, or six months, or eight or nine months, so what was the reason for doing so? Whet did the Holiness mean by doing so? Was it not enough to recite the Purification Verse for them but once? The good reason for repeating it was that to let all the people, all Muslims – whether those who were in Medina or those who were coming to Medina later to know the event and then to announce it to the others.
It is surprising that the Holiness was not satisfied only with this single manner, every morning he would go to Ali and Fatima’s, and by resting his two hands on the frames of the front door, he would call:
الصَّلاة يَرْحَمُكُمُ اللهُ، السَّلامُ عَلَيْكُمْ يا اهْلَ الْبَيْتِ وَ رَحْمَة اللهِ "انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيرا."
“ [it is time] to pray; may Allah cast His mercy upon you!”
Peace be upon you, o the Household, and may Allah’s mercy be upon you: ‘Allah only desires to put away any filth and impurity from you, the Household, and to purify you.’”
However, if the wives of the Messenger were a part of the Household, at least once, the Messenger would do call them with the title of ‘the Household’. None of them claimed to be in that position, even those who would like to have dignity in the sight of the Messenger, did not do so. It is not related or written in any book, even Aisha, who is one of the narrators, confesses that this Verse was sent down for the dignities of the Messenger of Allah, Ali, Fatima, Hassan and Hussein, Upon them be peace. Nor has it been seen, after the demise of the Messenger, one of his wives to consider them as the Household, or to declare that the Purification Verse to be of their dignity. Nor has it been observed that any one to take the companions or the followers of the wives of the Messengers for the Household and to declare that the Purification Verse was for his honour.
Even when Aisha left to Basra along with Talha, Zubeir and Muhammad bin Talha and Abdullah bin Zubeir and Marwan Hakam, as well twelve thousand of the companions of the Messenger of Allah and some others, to fight the Commander of the believers, and she wrote letters to the chiefs of the cities of the companions of the Messenger and also the others asking them to help her, she writes and signs different titles of her as: ‘The Beloved of the Messenger of Allah or the mother of the believers,’ but she does not add the title of ‘the Household’ to her name, and never can she. It has never been noticed her reasoning the Purification Verse to her own dignity, though it was necessary for her in those hard days to defend herself by means of such a title – for she was after the smallest excuses to confirm her priorities.
Apart from these all, we see that the obstinate people, such as Mua‘wiyah and alike who, when the Purification Verse is related them as those the Five Holy Ones, they do not deny it. 
Anyhow, whatever has been said so far, is about the position of the Purification Verse and the explanation of the narratives in this field. Now, we must pay attention to the commentary of the Purification Verse and get to know its real meaning; to begin with, let’s consider the phrase: انّما يريد الله…Indeed Allah wants …
“Indeed” is the emphatic word and comparing to the other words, it has strong affect than other words in Arabic language, and here, its emphasize denotes Allah’s will concerning the Household. It is because, first of all, it denoted the desire of Allah in the pronoun ‘كم’, like: ليذهب عنكم, because: اهل البيت, is appointed: either it is specified or praised or called, that is:
أخُصُّ اهْلَ الْبَيْتِ يا أَمْدحُ أهَل الْبَيْتِ يا يا أهْلَ الْبَيْت
In any case, ‘عنكم’ stands as pronoun and it means the specific will of Allah upon the chastity of Household.
And this restriction is divided into two parts: the first one is the restriction of Allah in the chastity, which is removing the filth and impurities and keeping them pure, which means, apart from chastity Allah does not desire anything unfair to the Household.
The second is the specific desire of Allah in the chastity of the Household which means Allah has no desire to give chastity to the others, as if someone says: ‘I did not come to your house except meeting you,’ in that case, first, he denotes that he has come for a meeting and secondly, has no other aim in his mind or to meet anyone else. Off course, it is hard to use two restrictions on a purpose but in this way, one restriction is used for two purposes. This desire of Allah is said to be His Genesis Desire but not the legislative desire which includes laws and commands, commandment and prohibition , because it is obvious that these kinds of things have nothing to do with the Household, but the whole nation is alike in this desire. It is because the desire of Allah, either Genesis Desire or the legislative desire does not offend against the purpose, but in the legislative desire the aim is creating the command and the legislative desire is the existence and the world. Therefore, this Allah’s chastity desire is the very certainty chastity and the fact of chastity init, as it is stated:
انَّما امْرُهُ اذا ارادَ شَيْئاً انْ يَقُولَ لَهُ كُنْ فَيَكُون 
‘… when His Will is on something, His command is just to say it: ‘Be’ and it is there at once, (Qur’an: 36/82).’
In other words, the desire of Allah is the cause of the genesis of the things, and the origin is not violated by the effected thing, therefore, the desire of chastity necessitates the certainty of the chastity. And the sense of ‘filth’  is what is hated in nature and is horrified to soul; in Persian, it is known as ‘dirt, contamination and abomination’.
Sometimes, this ‘abomination’ is apparent, such as the dirt of pig which is stated by Allah:
اوْ لَحْمَ خِنْزيرٍ فَانَّهُ رِجْس
‘… or pork that is so filthy, (Qur’an: 6/145);’
And sometimes it is inwardly which is said to be ‘the spiritual contamination’, such is disbelief and doubt about Allah, the Honourable and Exalted, and also the indecent act and manner; as it is stated:
وَ امَّا الَّذينَ فى قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً الى رِجْسِهِمْ وَ ماتُوا وَ هُمْ كافِرُون.
‘… but as for those, whose hearts contain malice, that [revelation of the Verse] has added filth to their own filth – and they died while they were disbelievers, (Qur’an: 9/125).’
Anyway, this spiritual filth is a kind of common sense effect rising from the heart by the wrong belief or the ugly deeds; because the main meaning of ‘filth and abomination’, and the true origin of the word is drawn out of the instability, agitation and the disturbance of mine. And it is obvious that all void beliefs, or the ugly affairs spring out from the soul disturbances and the lack of confidence; therefore, wiping out the contamination, getting rid of the soul disturbance, doubts and hesitations and consequently ignoring the void beliefs and ugly and lowly behaviour and unpleasant manners. As purity is opposite to impurity and the chastity of the Household is against their having the filthy souls, which is considered sin, therefore, the sentence: وَ يُطَهَّرَكُمْ تَطْهيرا denotes that any good attributes, any fine characters, and sound beliefs and any pleasant manners are against the abomination. It means, the certainty and confidence will take the place of doubt, and instead of the jealousy, protectiveness, suspicion, envy, selfishness, proud, amassing [in comb], the desire of the chairmanship, kindness, forgiveness, generosity, Godliness, humbleness and the servitude of the Greatness of the Holy Creator, the Loft Lord take place.
Therefore, as by the will of Allah, the souls of the Household are pure and free from any impurity, their manners and activities are always in the path of purity, limpidness and clarity; that is their manners, thoughts and actions are trustworthy and pleasant. It never comes into their minds to do any crimes but goodness, they never intend to commit sins, because they are reluctant to it, they never ever think of doing ugly affairs for their souls are pure and free from any spots and darkness. Their souls are not contaminated to have appetite even to think of offense.
As this Verse denotes the loss of filth from their souls, thus, their entire being which is under their souls’ control, is pure and free from filth.
And this is the highest degree of chastity, that is: the chastity in secret, the chastity in soul, the chastity in the power of thoughts and deeds and the chastity in the outwardly activities. [As it is put in the supplication of ‘Zeiarat-e-Jami’a-e-Kabirah]:
عَصَمَكُمُ اللهُ مِنَ الزَّلَلِ وَ آمَنَكُمْ مِنَ الْفِتَنِ وَ طَهَّرَكُمْ مِنَ الدَّنَسِ وَ اذْهَبَ عَنْكُمُ الرِّجْسَ وَ طَهَّرَكُمْ تَطْهيرا. 
May Allah protect you from any slippery [ground], and save you from the seditions, and cleanse you out of impurity, to remove away from you the filth and pure you – purging.
And by this one, it can been reason to the Imamate of the Commander of the believers, Upon him be peace, because the Holiness himself was claiming the Imamate after the Messenger of Allah’s demise, and also the Highnesses Zahra, Upon her be peace, believed in their Imamate, and as these Four persons are of the Household, according to the Generous Verse, they are innocent. Therefore, the innocent never lies because lying is of the filthy acts, thus, the Imamate of the Holiness is necessity and fix, and because of this reasoning none of those who disbelieve in the Imamate of the Holiness can escape it.
It can be reasoned on the usurper of the Fadak, because according to this Verse, the Holinesses Sid’digha, Upon her be peace, is immaculate and an immaculate person never lies, and does not usurp the properties of the others. So, if Fadak belonged to the Muslims, then how can an immaculate person claim it of his or her own properties?!
The Late Sayyid Sharaf ad-Din, may Allah be pleased with him, says: Nabahani, in the beginning of his book “Ash-Sharaf-al-Moabbid” has mentioned the Purification Verse and then said: “A community of the people have used this Verse as the chastity for the Household, Upon them be peace,” and now, we are to state the very statement.
Imam Abu Ja‘far Muhammad bin Jarir Tabari, in his “commentary” says: ‘Allah has stated:
انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ السُّوءَ وَ الْفَحْشاءَ يا اهْلَ مُحَمَّدِ وَ يُطَهِّرَكُمْ مِنَ الدَّنَسِ الَّذى يَكونُ فى مَعاصِى اللهِ تَطْهيراً.
Indeed Allah has desired to wipe out any badness and obscene from you, the Household of Muhammad and purify you from any spiritual filth and impureness which is created from sins and offences against the Lofty Being, Allah.
And it is related from Abuzar that: انَّ الرِّجْسَ ههُنَا الشَّيْطان
“The aim of ‘filth’ in the purification Verse, is Satan.”
And also Tabari by means of his own documents had related from Saeed bin Ghat’tada that he had said about this Verse:
انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرّجْسَ اهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً.
‘Allah only desires to put away any impurity from you, the Household, and to purify you,’
The purpose of stating this:
اهْلُ بَيْتٍ طَهَّرَهُمُ اللهُ مِنَ السُّوءِ وَ خَصَّهُمْ بِرَحْمَة مِنْه.
‘means that: ‘May Allah purify you, the Household, from any filth and impurity and bring you into His special Mercy.’
Ibn Atei’iah says: the meaning of ‘the filth’ is: “sin and torture”, it is said about the filthy acts and losses, and Allah has wiped out all these from the Household.
And Imam Nawwi has said: the meaning of ‘the filth’ is ‘doubt’, and some have said: it is torture, and some other have said it is sin and crime.
And Azhari has said: ‘Filth’ is a none which is used for any ugly and dirty thing – either it is the action committed by man or anything else.
And Sheikh Mohi ad-Din Arabi, in the chapter 29 of “the Victories of Mecca” has translated ‘filth’ as ‘the indecencies’, and his statement in mentioning the Messenger is as:
قَدْ طَهَّرَهُ اللهُ وَ اهْلَ بَيْتِهِ تَطْهيراً وَ اذْهَبَ عَنْهُمُ الرِّجْسَ، وُ هَو كُلُّ ما يَشيُهُم فَانَّ الرِّجْسَ هُوَ الْقَذَرُ عِنْدَ الْعَرَبِ، هكَذا حَكَى الْفَرّآء 
‘Allah has purified His Messenger and his Household from any indecency and any spiritual directness; for ‘filth’ in the sight of Arab, is for every kind of ugliness and indecency – whether it be outwardly or inwardly.’
Sadough, by means of his documents, has related of Abdul Ghaf’far al-Jazi quoting from the Holiness Imam Sādiq, Upon him be peace, saying:
فِى قَوْلِ اللهِ عَزَّ وَ جلَّ: «انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيرا» قالَ: الرِّجْسُ هُوَ الشَّك . 
[The Holiness Imam Sādiq ,Upon him be peace, stated in this Verse]: ‘Allah only desires to put away any impurity from you, the Household, and to purify you,’ ‘filth’ means ‘doubt.’
Muhammad Hassan Safar, in “The Basaeer ad-Darajat”, by means of his documents has related from the Holiness Imam Muhammad Baqir, Upon him be peace, that the Holiness stated:
الرِّجْسُ هُوَ الشَّكُّ وَ لَا نشُكُّ فِى رَبِّنا ابَدا
‘Filth means doubt and we never doubt about our Lord, Allah.’
And Muhammad bin Kolaini, has related a narrative similar to this one of Abu Basir relating under a detailed narrative from the Holiness Imam Sādiq, Upon him be peace. And we brought it at the page bottoms of the previous pages “Taj al-Aroos” and the “Lisan al-Arab”, they have been related from the Holiness Imam Muhammad Baqir, Upon him be peace, about doubts.
And from Muhammad bin Abbas ibn Mahyar, by means of his documents from the Holiness Imam Sādiq, has related from the Commander of the believers, Ali bin Abī Tālib, Upon him be peace, that:
قالَ عَلِىُّ بْنُ أبى طالبٍ فِى قولِ اللهِ عَزَّ وَ جَلَّ: فَضْلُ أهْلِ الْبَيْتِ لا يَكُونُ كَذلِكَ، وَ اللهُ عَزَّ وَ جَلَّ يَقُولُ: "انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً،"
فَقَدْ طَهَّرَنَا اللهُ مِنَ الْفَواحِشِ ما ظَهَرَ مِنْها وَ ما بَطَنَ عَلى مِنْهاجِ الْحَق. 
The Holiness Commander of the believers, Upon him be peace, has said about the Statement of Allah, the Honourable and Exalted: ‘The priorities and the nobility of the Household, which Allah has stated in the Qur’an is not that the people think of; in the Purificati Verse, Allah states:
‘Allah only desires to put away any impurity from you, the Household, and to purify you, thus, Allah, the Blessed and Exalted, has purified us from any kind of outwardly and inwardly indecent deeds and has put us in the right track.
(the Ghāyat al-Maram, page 295, the fifteenth narrative)
And in the commentary of “Ad-dor al-Manthour”, volume 5, page 199 he says: ‘Akhraj ibn Jarir and ibn Abi Hatam An Ghetada, may Allah be pleased with them, says:
يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اهْلَ الْبَيْتِ وَ يُطَهِّركُمْ تَطْهيراً» قالَ: هُمْ اهْلُ بَيْتٍ طَهَّرَهُمُ اللهُ مِنَ السُّوءِ وَ اخْتَصَّهُمْ بِرَحْمَتِهِ. قال: و حدَّث الضّحاكُ بنُ مُزاحم: انَّ النَّبِىَّ صلّى الله عليّه و آله و سلّم كانَ يَقُولُ: نحْنُ اهْلُ بَيْتٍ طَهَّرَهُمُ اللهُ مِنْ شَجَرَة النُّبُوَّة وَ مَوْضِعِ الرِّسالَة وَ مُخْتَلَفِ الْمَلائِكَة وَ بَيْتِ الرَّحْمَة وَ مَعْدِنِ الْعِلْمِ. وَ أخرِج التّرمذىُّ و الطّبرانىُّ و ابن مردويه و أبو نعيم و البيهقىُّ مَعاً فى الدَّلائل عن ابن عبّاسٍ- رضى الله عنهما- قالَ: قالَ رَسُولُ اللهِ صلّى الله عليّه و آله و سلّم: انَّ اللهَ قَسَمَ الْخَلْقَ قِسْمَيْنِ فَجَعَلَنى فى خَيْرهِما قِسْماً، فَذلِكَ قَوْلُهُ: «وَ اصْحابُ الْيَمين ما اصْحابُ الْيَمينِ»، فَانَا مِنْ اصْحاب الْيَمينِ (ثمّ ساق الحديث الى أن قال:) فَانَا وَ أهْلُ بَيْتى مُطَهَّرُونَ مَنِ الذُّنُوِبِ.
‘Allah only desires to put away any impurity from you, the Household, and to purify you; they are the Household’, they are the Household and Allah has purified them from any impurities, filth and evil and personalized them through His mercy. He says, Az-Zohak bin Mozahim has related that the Messenger of Allah, Bless be to him and his Descendants, has said: “We are the Household from the unique Tree of the Prophet-hood and the position of the Messenger-hood among His various angels and the treasure of His mercy and knowledge, whom Allah has purified. And al-Tirmidhi, Ibn Tabaraani, Mrdoih and Abu Na'im al-Bayhaqi, by means of the documents from Ibn Abbas - may Allah be pleased with them, said that: ‘The Messenger of Allah, Bless be to him and his Descendants, stated: “Allah divided His creation into two parts and set up goodness and forgiveness in the first section, and then He said: ‘The people of the Right, so, who are the people of the Right?’ That is we. We are the people of the Right. (And then, he brought the narrative to the end and said:) ‘My family and I are cleansed from sins.’
And the Commander of the believers, in “Nahj-ul-Balagha”, sermon 86 states:
فَأيْنَ تَذْهَبُونَ وَ انّى تُؤْفَكُوَن وَ الْاعلامُ قائِمَة وَ الْآياتُ واضِحَة وَ الْمَنارُ مَنْصُوبَة، فَايْنَ يُتاهُ بِكُمْ وَ كَيْفَ تَعْمَهُونَ وَ بَيْنَكُمْ عِتْرَة نَبِيِّكُمْ وُ هْم ازمَّة الْحَقِّ وَ اعْلامُ الدّينِ وَ ألْسِنَة الصِّدْقِ فَانْزِلُوهُمْ بِاحْسَنِ مَنازِلِ الْقُرْآنِ، وَ رِدُوهُمْ وُرُودَ الْهِيمِ الْعِطاش. 
[In sermon 87 of “Nahl-ul-Balagha”, the Commander of the believers says:]
‘So where are you going, where are you being taken astray and how are you grouping while you have among you the Descendants of the Prophet? They are the reins of Right, ensigns of faith and the tongues of the Truth. Accord to them the same good position as you accord to the Qur’an, and come to them [for quenching the thirst of guidance] as the thirst camel approaches the water spring.’
Concerning the explanation of the foregoing parts, Ibn Abi al-Hadid says: ‘The Messenger of Allah has stated what the real meaning of ‘family’ is where it explains: انّى تارِكٌ فِيكُمُ الثَّقَلَيْن
‘I am leaving with you two precious Ones.’
Then, he has said: “It means my Family and Household”.
And in another occasion, when he spreads the over-cloak over his Family, and then, the Purification Verse
انَّما يُريدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اهْلَ الْبَيْت.
‘Indeed Allah desires to take away any filth, o the Household.’
was sent down, he himself stated that:
اللّهُمَّ هؤُلآءِ اهْلُ بَيْتى فَاذْهِبْ عَنْهُمُ الرِّجْس. 
‘O my Creator, these are of my family, so remove from them the filth.’
If you asked me: ‘who is ‘the family which the Commander of the believers mentions in this sermon’? I would say: “His purpose is he himself and the two sons of his, but the main one is he himself because his sons are his followers; the comparison of his sons to him is as the stars in front of the luminous sun. And the Messenger has pointed to this that:
وَ ابُوكُما خَيْرٌ مِنْكُما.
‘and your father is superior to you both;’
and it has been stated
وَ هُمْ ازِمَّة الْحَق.
‘And they deserve Right.’
he plural pronoun is for those who rein, as if the right is for them, that is wherever thy turn the Right is also turning with them and where they go the Right is also following them. It is similar to the camel which follows its rein, and the Messenger has pointed at this and has stated: وَ ادِرِ الْحَقَّ مَعَهُ حَيْثُ دارَ
As well it is stated: وَ الْسِنَة الصِدْق.
This is the Qur’anic word of Allah, the most High:
وَ اجْعَلْ لى لِسانَ صِدْقٍ فِى الْآخِرين.
And grant me a good reputation among the later ones.
It is because, neither a command nor a word is issued by them except it agrees with the Right. It is the most correct that Allah has assigned them as the right tongues who never lie – it looks as if they have been sealed to the righteousness.
And as He has stated: فَانْزِلُوهُم مَنازِلَ الْقُرْآنِ there is a great secret hidden in this, that is, the Commander of the believers has commanded the bounds to honour and respect the Household, for obeying the commands of them is obeying the Qur’an.
If you said: ‘It is benefitted from this saying of the Commander of the believers that the Household are immaculate so what is the verdict of your companions about this subject?’ I would say: “Abu Muhammad Mat’taweia, in the book of “Kefayah” has specified that Ali, Upon him be peace, has been innocent – though he was not worthy of innocence, and nor is chastity the condition for the Imamate. Nevertheless, texts and reasons prove his chastity, and there is certainty on his inwardly purity; this chastity is of his specialty which none of the companions of the Messenger of Allah has such position and status. There is an obvious difference within our expressing that: ‘Zeid is innocent;’ or to say: ‘Zeid is worthy of innocence.’
As he is the Imam, the main condition of Imam is that he must be innocent. The first statement is our religion and the second statement is the Imamate’s religion.
Anyhow, when clarifying the meaning of the ‘abomination’, we explained the opinions of the agreeable and the opponent so that to make it clear that everyone agrees upon this meaning that in the ‘Purification Verse’ any kind of outward contamination and abomination is of the shameful act and unpleasant manner, and the inwardly abomination: from doubt, disbelief, blasphemy, evil thoughts, unpleasant manner and the blameworthy memories, however, the Household are innocent and free from all of them. And this meaning of the chastity is not inconsistent with their authority in actions and their choice in the quality of them, it is because the will of Allah is not out of their ability but it is in the course of their power. Allah, Who has purified their nature, has actually purified their entire being, thus, one of the processes is the authority. Therefore, whatever they do is by their own authority, and as the ‘authority’ rises from the noble soul, for that reason one does the pleasing actions with one’s own authority not by the outward force. Contrary to those, some people with wretched souls have no any benevolent points; they follow their contaminated souls, and by doing so, they commit the ugliest things possible. And other people who are between these two categories own a bit of soul purity and some contamination; and as much as their contamination lessens their outward actions becomes laudable and pleasant, but on the other hand, when their purity lessons and contamination increases their outward actions and activity becomes ugly and unpleasing. And there are still some:
لا تعد و لا تحصى
people between them who are in different degrees and each one’s action is according to his intention, and each one’s intention is issued from his own soul, and each one’s soul has been formed differently, according to its contamination or purity. As it is said: ‘A pitcher lets out whatever in it is.’
مَلَكْنا فَكانَ الْعَفْوُ مِنّا سَجِيَّة فَلَمّا مَلَكْتُمْ سالَ بالدَّمِ ابْطَحُ
وَ حَلّلْتُمْ قَتْلَ الْاسارى فَطالَ ما غَدَوْنا عَلَى الْاسْرى فَنَعْفُو وَ تَصْفَحُ
وَ حَسْبُكُمْ هذَا التَّفاوُتُ بَيْنَنا وَ كُّلُ اناءٍ بِالَّذى فيهِ يَرْشَح
The angel of us was pardoning and genius, while yours was as the wide-shaped valley within blood ran; you killed the captive while in your possession, but at dawn we went to attend the captives. This difference is enough between you and us, and every vessel issues whatever is inside it.
The forgiveness and toleration of the Commander of the believers, Upon him be peace, towards his enemies, like Marwan Hakam and Aisha, when the Battle of ‘Jamal’ was ended, is astonishing; this kind of actions can only be done through chastity, because if the soul is not pure enough the outward action cannot be so pure and generous.
وَ انَّ ارْواحَكُمْ وَ نُورَكُمْ وَ طينَتَكْمْ واحِدَة طابَتْ وَ طَهُرَتْ بَعْضُها مِنْ بَعْضٍ، خَلَقَكُمُ اللهُ انْواراً فَجَعَلَكُمْ بِعَرْشِهِ مُحْدِقينَ. 
(And indeed your Souls, your Lights and your Natures are so unique and united, and one is purer than the others – Allah created you out of Light and assigned you in His firmament and surrounding.
إلى أهْلِ بَيْتٍ اذْهِبَ الرِّجْسُ عَنْهُمُ وَ صُفُّوا مِنَ الْأدْناسِ طُرّاً و طُيٍّبُوا
إلى أهْلِ بَيْتٍ ما لِمَنْ كانَ مُؤْمِناً مِنَ النّاسِ عَنْهُمْ فِى الْوِلايَة مَذْهَبُ
وَ حُبُّهُمْ مِثْلُ الصَّلاة وَ إنَّهُ عَلَى النّاسِ مِنْ بَعْضِ الصَّلاة لَأَوْجَبُ 
Through the Household the abomination is wiped out from you, therefore, choose among them all the purified ones; in the Household whoever of the people believes is within the Guardian of the religion. And loving them is like establishing the prayer, and indeed, their love is even better than prayer, and is incumbent.
However, the doubts concerning this Verse:
First of all, the aim of ‘will, desire and intention’ is ‘Allah’s Divine Law’ that is, Allah has decided His by the command and prohibition, by the promise and treat, legalizing the command, laws and traditions to take you to the state of purification. Therefore, for their following the commands of Allah, purity will become their ground; as He states:
ما يُريدُ اللهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَج وَ لكِنْ يُريدُ لِيُطَهِّرَكُمْ وَ لِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ. 
‘… Allah does not want to place any inconvenience on you, but He does want to purify you and to complete His favour upon you, (Qur’an: 5/6).’
Thus, according to this statement, the meaning of ‘chastity’ cannot be drawn from the Purification Verse.
This doubt is not correct, because if the aim of the purifying will was the Divine Law it would not belong to the Household but His Divine Law includes all the Muslims, and even the entire being. The command, the law, doing and not doing are for all of them, and the determination for purity and raising the wickedness, by forging the law is for the public, and we already mentioned that the Verse has started with انّما
And the sense of ‘restriction’ is drawn from it; that means: Allah has only determined to allocate the purity to the Household. Off course, this determined is genesis and requires chastity, as it is stated about Marry:
وَ اذْ قالَتِ الْمَلئكَة يا مَرْيَمُ انَّ اللهَ اصْطَفاكِ وَ طَهَّرَكِ وَ اصْطَفاكِ عَلى نِساءِ الْعالَمينَ 
‘… and when the angels said, ‘O Mary, Allah has chosen you and purified you, and He has chosen you above all women of the world, (Qur’an: 3/42).’
It is clear that in this Verse, this purity is the natural purity before the action, but not the purity being cause by the action or after the event, it can be said: ‘The Purification Verse, (انّما يريد الله) , in the genesis determination and the use of chastity from this Verse is more explicit, because it might be assumed that the purity of Marry was due the command and prohibition and the Divine Law, though this probability is contrary to the appearance of the Verse. However, it is not opposite of the text and its clearness; but as, in the Purification Verse, انّما is a restricted text and this restriction does not go with all, therefore, the Purification Verse is stronger in presenting the chastity of the Household than this Verse explaining the chastity of Marry.
And if it is said that: ‘The aim of abomination and cleansing is the very strong determination that Allah has only expect it from the Household, and has made their responsibility heavier; similar to that the midnight prayer was incumbent to the Messenger of Allah, and the ‘Unity Fasting’ was permissible to him. And there were similar hard tasks for him to do. Therefore, in this Verse, the aim of expressing ‘The Determination of Allah’ is the very Divine Law, which stands for the Command and it is not contrary to its being specified for the Household.’
The answer is that: ‘The Household altogether is five persons, the Holiness Messenger is also the member of the Household. Without doubt, the chastity of the Holiness was not due practicing but it has been the Divine Boon bestowed to the Holiness. Therefore, it is not that the strong tasks of the Holiness was the cause for his initiative purity; in brief, this Verse is in the position excessive gratefulness and a gift for the talent – and getting purity and chastity through the hard imposition is not a favour.
The second is that the purpose of ‘The Household’ to be the wives of the Messenger, and the purification and abomination’s traffic is having strong piety and considering the religious commands more than the other Muslims. Similar to those Verses that already were explained, their rewards for them, while obeying Allah is twice, and also their chastisement, in case of opposing Allah, will be twice – and the Verse makes it clear that they are not like other women.
Apart from that, among the other Verses, the Purification Verse is specified for the wives of the Messenger, before this Verse as well as after it He has stated of their laws and responsibilities. So how does it come a part of a Verse to be for a subject and the second half for another one. And above all, the beginning of the Verse to be for the wives and the body for The Five Holy Ones – the companion of the over-cloak? The good reasons for this claim are the narratives that have specified the Purification Verse for the wives of the Messenger of Allah.
But the Verses before and after it are:
يَأيُّهَا النَّبِىُّ قُلْ لِازْوَاجِكَ إِنْ كُنتُنَّ تُرِدْنَ الْحَيَوة الدُّنْيَا وَ زِينَتَهَا فَتَعَالَيْنَ أُمَتِّكُنَّ وَ أُسَرِّحْكُنَّ سَراحًا جَمِيلًا.
‘… O Prophet, tell your wives: ‘If you prefer the life of this world, and its attraction, then come on, I will let you enjoy them and release you in a graceful manner, (Qur’an:33/28).’
وَ إِنْ كُنتُنَّ تُرِدْنَ اللَهَ وَ رَسُولَهُ وَ الدَّارُ الاخِرَة فَإِنَّ اللَهَ أَعَدَّ لِلْمُحْسِنَتِ مِنكُنَّ أجْرًا عَظِيمًا.
‘… however, if you desire Allah and His Messenger, as well as having an Abide in the Hereafter; well, Allah has prepared splendid reward for the kindly women among you, (Qur’an:33/29).’
يَا نِسَاءَ النَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَة مُبَيِّنَة يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَ كَانَ ذَلِكَ عَلَى اللَهِ يَسِيرًا.
‘… O wives of Messenger, anyone of you who commits some disgraceful act of misconduct shall have chastisement doubled twice over, for that is easy for Allah, (Qur’an:33/30).’
وَ مَنْ يَقْنُتْ مِنكُنَّ لِلَّهِ وَ رَسُولِهِ وَ تَعْمَلْ صَالِحًا نُؤْتِهَا أجْرَهَا مَرَّتَيْنِ وَ أَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا.
‘ … and We will give anyone of you who is obedient to Allah and His Messenger, and acts respectably, her rewards twice over. In addition, We have reserved a valuable provision for her, (Qur’an:33/31).’
يَا نِسَاءَ النَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ وَ قُلْنَ قَوْلًا مَعْرُوفًا.
‘… wives of the Messenger, You are not like other women! You should be an ideal of piety by doing your duty, then do not act too courteous while talking lest someone whose heart contains malice may thereby be encouraged – and utter honourable words, (Qur’an:33/32).’
وَ قَرْنَ فِى بُيُوتِكُنَّ وَ لَا تَبَرَّجْنَ تَبَرُّجَ الْجَهِلِيَّة الاولَى وَ أَقِمْنَ الصَّلوة وَ ءَاتَيْنَ الزَّكَوة وَ أَطَعْنَ اللَهَ وَ رَسُولَهُ «إِنَّمَا يُريدُ اللَهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُم تَطْهِيرًا».
‘… and remain in your houses and do not dress up fancily as the women used to dress during primitive ignorance. Perform the prayer and pay the due welfare tax, and obey Allah and His Messenger. Allah only desires to put away any impurity from you, the Household, and to purify you, (Qur’an:33/33).’
وَ اذْكُرْنَ مَا يُتْلَى فِى بُيُوتِكُنَّ مِنَ الايتِ اللَهِ وَ الْحِكْمَة إِنَّ اللَهَ كَانَ لَطِيفًا خَبِيرًا. 
‘… and remember that any Revelation of Allah recited in your houses, and the wisdom. Surely Allah is All-aware Subtle, (Qur’an:33/34).’
But the narratives that Siyu:ti, in his commentary, and ibn Hajar Hithami in his own, have explained: and this statement has been related to ibn Abbas.  (Ad-Dor al-Manthor, volume 5, page 198 and As-Sawaigh al-Mohvgha, 85)
Siyu:ti says: ‘Ibn Abi Hatam, and ibn Asakar from the Ekrama of ibn Abbas have related that, he has said: ‘this
إِنَّمَا يُرِيدُ اللَهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ .
has been sent down for the wives of the Messenger of Allah, Bless be to him and his Descendants, and Ekrama has said:
مَن شاء باهَلْتُهُ، إنَّها نَزَلَتْ فى أزواج النَّبىِّ صلّى الله عليه و آله و سلّم.
‘Anyone who is volunteer, I am ready to discuss and dispute with him that this Verse has been sent down for Messenger’s wives.’
On the other hand, ibn Mardowiia, by Saeed bin Jabir from ibn Abbas has related that he has said: ‘It has been w for the Messenger’s wives.’
The third narrative is that ibn Jarir and ibn Mardowiia have related from Ekrama that he concerning the statement of Allah:
إِنَّمَا يُرِيدُ اللَهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ .
‘Allah only desires to put away any impurity from you, the Household,’ has said:
قالَ: لَيْسَ بِالَّذى تَذْهَبُونَ، إنَّما هُوَ نِساءُ النَّبِىُّ صلّى الله عليه و آله و سلّم
Not that but it is indeed for the wives of the Messenger, Bless be to him and his Descendants.’
Concerning this Purification Verse, Ekrama has said: ‘The meaning of the Household is not what you believe, here, the aim is the Messenger’s wives.’
The fourth narrative is that ibn Sa’d has related that Orwah has said about the Purification Verse: ‘This Verse has been landed in Aisha’s room and the purpose of ‘The Household’ is the Messenger’s wives.’ (Ad-Dor al-Manthor, volume 5, page 198).
Anyway, the enemies of the Household and the propagandists of the ‘KHAWARIJ”, and the Omayyad’s novices have created these narratives and have made them as weapons to fight the people, and by means of them, to turn away the minds of the people from the Purification Verse, to change its interpretation and ruin it. But with the power and the strength of Allah, we will so unveil their lies and reveal the fact that no doubt will remain to anyone.
The narrators of these kinds of narrations have related the above statement in two ways or even more: one is related by Ekrama and the other one is related by Moghatil bin Soleiman. Both of them are known to be of the disgraceful liars and the famous inventers, their stories are not worthy for the public, thus, on the basis of their religious belief, being the enemies of the Household, they have tried to turn the Purification Verse away from its straight course.
However, Ekrama, the servant of ibn Abbass, was in Khawarij religion, he was specially of the follower of Harawi, whose enmity with the Commander of the believers, Upon him be peace, was too serious. Ekrama was of their propagandists and he used to travel around his town and invited the people to the religion of Khawari and the enmity with the Commander of the believers, Upon him be peace. As he was the servant of ibn Abbas, and ibn Abbas was of the well-known in Islam, and his contact and closeness was know to everyone therefore, whatever lies he invented, he did it by means of ibn Abbas. He used to say: ‘Ibn Abbas, my Master, has said such and such and he has related so and so! That is why in this Purification Verse he relates that the aim of the Verse is the wives of the Messenger.
Zahabi, in the “Mizan al-E’tedal”  has clearly explained of his condition; and the Late Sayyid Sharaf ad-Din has briefly explained his case in the commentary of Purification Verse.  The result is that: Ekrama was of a fraud in Khawarij and he did not withhold from propagating this party.
It is narrated from ibn Madayini that he has said: ‘Ekrama is of the followers of Najd Harawi.’ (And the Harawiia is the harshest enemy of the Commander of the believers).
And Ya’ghub Hazrami says: ‘As Ekrami was of the tribe of Ebazeiia, (and they were also from the Gholat of Khawarij), he took all the Muslims as the disbelievers except Khawarij. And Ekrama would stand up in the mosque and say: ‘There is not a Muslim in this mosque, all of them are infidels.’
Mas’ab Zubeiri says: ‘Ekrami was an out-of-religion guy, and ota took Ekrama as the Abaziia.’
And Ahmad Hanbal says: ‘Ekrama was of the Sofreiia,’ (they too were of the swindlers of the Khawarij).
Yah’ya bin Bokair says: Ekrama went to Egypt, and from there, he wanted to go to al-Maghrib, so the Khawarij in al-Maghrib have adopted their religion from Ekrama.’
And Khalid bi Imran says: ‘We were in al-Maghrib when the Hajj season approached, Ekrama was also in al-Maghrib and he kept saying: ‘I wish I had dagger then I would stay in the way of the pilgrims and beheaded them one after another,’ (it was because he believed all of them were infidels except the Khawarij). He was even pessimistic of the Qur’an and had ill opinion toward it.
Ay’yub has related from Ekrama that he had said: ‘Allah has sent down the allegorical Verses in the Qur’an to mislead the people.’
This is all about his opinion and belief; but they have told numerous stories about his lying and swindling.
Ibn Abi Shuaib says: ‘I asked Muhammad bin Sirin of the condition of Ekrama, an he answered me: “He is a swindling liar!”’
Af’fan says that Wahhan had said: ‘I was with Yah’ya bin Saeed Ansari and Ay’yub when we came upon discussing about Ekrama. Yah’ya bin Saeed said: ‘He is a liar, because Ibrahim bin Maisara says: “Tawous Yamani was telling me that if the servant of ibn Abbas were not the lying Ekrama, people would come to him from every corner of the word to learn something from him”’
Ibrahim bin Monzer says: ‘Hisham bin Abdullah Makhzomi said: “I heard that ibn Abi Ze’b say: ‘I met Ekrama, he was not true in what he spoke about.’”’
Muhammad bin Sa’d says: ‘Ekrama was an educated man with great knowledge however, the narrators do not care his narratives, and the people say ill words against him; there is no doubt in his untruth faked narratives.’
Abdullah Harith says: ‘Once I went to the house of Ali, the son of Abdullah bin Abbas, suddenly I caught sight of Ekrama being chained and tided up close to the toilet. I told Ali: “Are you not ashamed of Allah for tying up the servant of your father by the door of the toilet?” Ali bin Abdullah said: “ This malicious man telling lies behind my father, (and speaks ill of the Messenger of Allah behalf of my father).”
And Yaghout Roomi, in the book of “Mo’jam”, relate this story from Ekrama, then he has narrated Yazid bin Zeiad that he has said: ‘Once I went to Ali, the son of Abdullah bin Mas’oud and caught sight of Ekrama chained and tied up by the door of the toilet. I said: “Why did you do so [with this man].” Ali bin Abdullah said: “This man telling lies behind my father, Abdullah bin Mas’oud.”’
According to these two stories, sometimes Ali bin Abdullah bin Abbas chained him up for his lying behind his father, Abdullah bin Abbas; and sometimes, Ali bin Abdullah bin Mas’oud, because of his lying behind his father, Abdullah bin Mas’oud, tided him up by the door of the toilet.
And as it has become obvious that Ekrama has betrayed his Master, ibn Abbas, and has lied behind him, therefore, one day ibn Mosay‘yib said to his servant, Bourd,: ‘Try not lying me like Ekrama who always lies to his Master Abdullah, bin Abbas.’ And similarly it has been narrated from Abdullah bin Omar, who also kept telling his servant, Nafi, ‘Try not lying to me as Ekrama kept lying to his Master.’
And because of this, the greatest narrators did not take his narratives seriously, and except Bokhari, no one trusted his narratives and quotations. Molim bin Hajjaj rejected his narratives, he avoided them but only one or two of his narratives which were more or less alike the other narrators.
Motraf ibn Abdullah says: ‘I heard that Malik hating to hear the name of Ekrama, he did not even relate and narrative of his.’
And Ahmad Hanbal says: ‘I never remember Malik relating a narrative from Ekrama except this subject.’
Now, somewhat about other actions and manners of Ekrama:
It is narrated from the book of Ali bin al-Madiny that he has said: ‘I heard from Yah’ya bin Saeed who said: “They have told me about Ay’yub that when Ekrama’s name was mentioned in his presence that he did not pray correctly, Ay’yub has answered: “What! Does he pray!”’
And Fazl Saynaee says: ‘I saw Ekrama was standing and playing chess.’
Yazid bin Haroon says: ‘Ekrama came to Basra, Ay’yub, Yunos and Soleiman Taimi went to visit him. At that moment, Ekrama heard the sound of music and turned to the newcomers saying: “Be quiet!” And then said: “Mat Allah do away with him, how nice he is palying!” When Yunos and Soleiman saw the unpleasing behavour of Ekrama, they did not go him any more in the Future. It was why the people did not escort his corpse when he died in the year 105, 106 or 107 of HIJRI.
Soleiman bin Ma’bad Rasanji says: ‘Both Ekrama and Kathir Ez’zah died in the similar day. All people went to the funeral service of Kathir but leaving the corpse of Ekrama on its own – nobody escorted the corpse except the coloured of Medina.’
And Mas’ab Zubeiri says: ‘As Ekrama had the verdict of the Khawarij, the Ruler of Medina was after him. At that time, Ekrama was hiding in the house of Dawood bin Hasin until he died there. In his life time, he travelled to the different parts of the world to propagate the religion of Khawarij.’
Abu Tālib says that: ‘I heard Ahmad Hanbal say: “Ekrama was among the wisest people but he had the belief of Sifreiiah and was of the Khawarij. He travelled almost everywhere; he went to Khorasan, Sham, Yemen, Egypt and Africa. He used to go to the Commanders and the Sultans and demanded them for the rewards. And he went to Najd to see Tawous Yamani, and there, he receive a camel from him.’
Anyhow, this was a brief of his condition which we related from the “Miza al-Etedal”. By his being of the Khwarij, and his being a liar, specially for his demanding rewards for his lying, it becomes quite clear that what was the secret of his inventing untruth narratives, and above all, why he has commented that the Purification Verse was about the wives of the Messenger.
The Khawarig, are the open enemies of the Commander of the believers, Upon him be peace, and on top, Ekrama who was the propagator of this sect and used to ravel to the different parts of the world to propagate and publicize his belief among the people.
Therefore, could he explain the status of the Purification Verse which is specified for the Commander of the believers, Upon him be peace, and to introduce him, as it is, the immaculate Imam for the people?! No, never ever!
He was a learned man and he himself says: ‘I was in ibn Abbas’ house for forty years, and during that time, I was relating narratives and revealing the knowledge for the people.’
He was acquaintance with the bits of his knowledge, as he was a sinner and committed sins and lying, he felt it would be best to beguile the people and inviting them to the religion of Khawarij. His main task was to deviate the people about the Purification Verse and lead them to the wives of the Mesenger whom he did not have enmity with. As he himself was not at the era of the Messenger, therefore, the best way, he thought, was to be at the service of his Master, Abdullah bin Abbas who was a respectable man among the Muslims. Thus being with him, he says: ‘Now that I am a member of his family and for forty years I have been educated and teaching high knowledge to the people, so I speak out my mind; that is why his verdict about the Purification Verse is for the benefit of the Messenger’s wives. Therefore, to prove this subject, he has made himself ready to debate and discuss about it. The question is that, why he has not got ready to discuss on the other subjects but except on this subject which suits his belief and idea?
And from this statement: لَيْسَ بالَّذى تَذْهَبُونَ ‘they are not those you are going after’ which he himself says, it is clearly understood that, in people’s opinions, the Household were immaculate but for deviating the people, Ekrama went to the markets and cried: “O people! The purpose of the Verse is not the Household.”
He was so serious in his announcing it that Ali bin Abdullah bin Abbas could not by any tricks: rewarding him or threatening, avoid him from his action, finally he though to imprison him, tying him up with rope and chain so that not to be able to go among the people and to speak the tongue of his father, or relate his saying to the Messenger of Allah.
This is all about Ekrama whose nature and documents are now revealed and his lies became apparent. More over, Wahedi, in the “Asbab an-Nozol” has related concerning this from Saeed bin Jabir, from ibn Abbas, without the interference of Ekrama. However, similar to that of Siyu:ti we mentioned a narrative from ibn Mardoweiah from Saeed bin Jabir, from ibn Abbas through Ekrama, now, it seems that these two narratives were of Wahedi’s narrative, which has been played hypocrite in of Wahedi’s narrative and for the public opinion, Ekrama has taken away “the liar” from it.
But Moghatil bin Soleiman is also the narrator of this narrative, he is also the greatest liar and the forger of the narratives. He is not less than his friend, Ekrama, in inventing, and “Nisaee’ has branded him of the apparent liar and the forger of the narratives.  And, as it is obtained from the translation of the “Mizan al-Etedal”, Jozjani has said: “He is a serious liar and swindler”, and he used to say to Mansour Dawaneghi: ‘Think what kind of narratives you would like and then I will invent it for you.”’
And he used to say to Caliph Mahdi Abbasi: ‘If you want to, I can make a narrative in the dignity and priority of your grandfather!’ To his question, Mahdi had said: “We need not it.” 
Sayyid Sharaf ad-Din says: ‘He was of the notorious enemy of the Commander of the believers, and it was his manner to change those narratives that were in the status and dignity of the Holiness Messenger of Allah to the benefit of the others. His lying was so obvious that before long he was disgraced among the people.
It is in the “Wafayat al-A’yan” of ‘Khal’lakan’ that Ibrahim Harbi says: ‘Moghatil bin Soleiman, (for distinguishing the Light of the Commander of the believers and for the theoretical discussion with that Holiness), used to say:
سَلُونى عَمَّا دُونَ الْعَرْش.
‘Do ask me about whatever is under the firmament.’
A man asked: ‘Who shaved the head of Adam when he went on the Hajj Pilgrimage?’ Moghati remained dumb to answer.
Jozjani says: ‘I heard Aba-Elmani say: “Moghatil came here, he turned his back to Qibla and after leaning back to the wall he said:
سَلُونى عَمَّا دُونَ الْعَرْش.
‘Do ask me about whatever is under the firmament,’ that is, he claimed similar he did in Mecca, then stood us and said: ‘Tell me where are the location of an ant’s intestines?’Moghatil kept quiet.
And ibn Khal’lakan has also stated about the condition of Moghatil. He has said: ‘Apart from his lying, he used to go to the scholars of the Jews and Christians and interpreted the Qur’an to according to their desires.’
And Abu Hatam Bosti says:
كَانَ مُقاتِلٌ يَأخُذُ عَنِ الْيَهُودِ وَ النَّصَارى عِلْمَ القُرْآنِ الَّذى يُوافِقُ كُتُبُهُمْ.
‘Moghatil would take the interpretation of the Qur’an to the Jews and Christians which was agreeable with their books.’
Therefore, he likened Allah to his creatures and he imagined for limbs for Allah: the hands, feet, eyes, ears and so on.
Ibn Khal’lakan says: ‘Moghatil was from the “MORJIA”, from the compared swindlers , and from a tribe as ibn Hazam Zaheri was, this subject is clarified on the page 205 from the fourth section of the book “Fisal”, and Shahrestani in the book “Nations and Religions” .’
In the “Mizan al-Etidal”, in the translation of Moghatil, he relates fro Abu Hanifa who said: ‘Jahm, in the banishment has gone too far; so much that he says: إنَّهُ تَعالى لَيْسَ بِشىءٍ
‘Allah is indeed nothing!’ And to prove it, Moghatil has taken Allah for the creature.
Anyhow, when the condition of a man is such and such, then how can his narratives be valid; they are not worthy to be taken into consideration and to be discussed by the scholars – specially when it is about the Purification Verse and the status of its descending which is strictly against their opinions. However, as these facts were hidden to some of the learned they have granted some certain privileges to him.
Here, apart from all these subjects in the texts and meanings of their narratives, and apart from their personalities, we are going to discuss it until the fake narratives become evident.
That which by scrutinizing the narratives can be obtained is that: in the Arabic language, they do not take the word ‘اهل’
as the women but except in grammar.
It is written in “Sahih Molim” that they asked Zeid bin Argham: ‘What does"اهل بيت" , (The Household), means in the Purification Verse?’ He answered: “No, by Allah, a woman lives with her husband for a period of time and then the man divorces her (their relation absolutely cuts), and the woman goes to live with her own parents.”  (Sahih Moslim, the section Ali, Upon him be peace’s virtues).
And we previously said that: ‘When Umm Salama wanted to enter under the over-cloak, the Holiness stated: “Keep away from my Household.” It becomes clear that the title of "اهل بيت" did not hold true with Umm Salam; the Holiness sent her back though she was his wife.
And another one is the narrative that, after Umm Salama says:
أ لستُ مِن أهْلِكَ! قالَ: إنَّكِ إلى خَيرٍ إنَّكِ مِن أزواجِ النَّبِىِّ. 
‘Am I not of your Household?’ He states: “You have a happy ending, you are of the Messenger’s wives,”’ Siyu:ti relates: ‘As the Holiness has taken away the title of ‘اهل’ (the Household) from Umm Salama and given her the title of ‘زوجه’ (the wife) instead, it clearly shows that the wives are not considered as the Household. Perhaps it refers to some people who have everlasting relationship with a man, such as: daughters, sons and grandchildren. Although a woman, by marrying a man, makes relationship with the him, but this relationship is impermanent, it can be cut by divorcing or some thing else.
Apart from this, if the meaning of “اهل بيت” were the wives of the Messenger, it was an honour for them at times to be proud of. It has never be seen any of the Messenger’s wives to claim it and take such a title for her, then her relatives or close friends of the wives call them with such titles and get proud of them. Even Mua‘wiyah, who has misused the title of his sister, Umm Habiba, the daughter of Othman, as the ‘mother of the believers’ he entitles himself, on the pulpit as ‘The Material Uncle of the Believers’. If the title of ‘The Household’ were true for his sister, he would absolutely announced: ‘I am the brother of the Household’, and Abu Bakr and Omar would also claim ‘I am the father of the Household’. Thus, all of them confess that this Verse is specified for the dignity of the Messenger, Ali, Fatima, Hassan and Hussein, Upon them be peace and is sent down in their honour.
And besides that, in the blissful Verse, the phrase of ‘The Household” is in the plural masculine, as:
لِيُذْهِبَ عَنكُمْ وَ يُطَهِّرَكُم
Whereas, if the Verse were about the wives of the Messenger, the pronoun might be in plural feminine and mentioned as:
لِيُذْهِبَ عَنكُنَّ وَ يُطهَرُّكُنّ
so it is crystal clear [what it means]. 
However, answering the question that the Purification Verse is among the related Verses about the wives of the Messenger of Allah, and the unity in the styles of the Verses shows that it must be for the Messenger’s wives, has different phases:
The first one is that: the united styles are superficial, and are not reliable, sticking to the style instead of its clarity is forming an opinion against the clarity. By so many clear texts from the Shiite and Sunnite, which are about forty different types and style from the laws and traditions of the Shiite and more than seventy documents which all of them prove that the purpose of the revelation of the Verse was only the Five Pure Ones. Thus, by this certain text there remains no doubt and the unity of style has no meaning.
The second is that if in this Verse the main aim is the wives of the Messenger, then the second person pronoun must be feminine but not masculine; so this is the certain proof that it does not mean the wives of the messenger.
The third is that those eloquent in the languages uses many kinds of metaphors, that is, when they speak to a certain group of the people, all of a sudden they leave their sentence and refer to another sentence to emphasize their semi-finished statement, then, they go back on the half-done sentence of them and continue their discussion. It is similar to one who, in front of a people, making a speech then, in the middle of his speech he turns to his servant and says: ‘Bring the light nearer, or switch on the loudspeaker – and there are a lot of similar sentences if the Qur’an. Similar to the statement of Allah, the Highest, when He states the words of the King of Egypt about Zoleikha, He states that:
إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ وَ اسْتِغْفِرِى لِذَنْبِك،
Here, the King of Egypt, between two clauses which are related to one another, says: ‘This is of the tricks of the women, and your trick is great, o Zoleikh, repent of this crime of yours and implore.’
Then, he turns to Joseph saying:
يُوسُفُ أَعْرِضْ عَنْ هَذَا
‘O Joseph, now, ignore it!’
And He states about the Queen of Sheba, BILGHAIS: ‘She said to her nation and nobles:
إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرِيَّة أَفْسَدُوهَا وَ جَعَلُوا أَعِزَّة أَهْلِهَا اذِلَة وَ كَذَلِكَ يَفْعَلُونَ* وَ إِنِّى مُرْسِلَة إِلَيْهِمْ بِهَدِيَة فَنَاظِرَة بِمَ يَرْجِعُ الْمُرْسَلُونَ 
When the Holiness Solomon sends an envoy to BILGHAIS and invite her to embrace Islam or warns her of a severe punishment, BILGHAIS tells her men close to her:
‘… she said, ‘Whenever the kings enter any town they plunder it, and they turn the most important men among its people into the lowest – thus they act;
thus, I will send them a gift to see what [answer] the envoys bring back, (Qur’an: 27/34-35).’
Here, it is understood that the sentence: “وَ كَذَلِكَ يَفْعَلُونَ” [O Messenger, know that] (the Kings do so) is the statement of Allah to His Messenger which is put between the sentences of BILGHAIS when addressing her men.
And in the Chapter 77, Allah states:
فَلَا أُقْسِمُ بِمَواقِعِ النُّجُوم* وَ إِنَّهُ لَقَسَم لَوْ تَعْلَمُونَ عَظيمٌ* إِنَّهُ لَقُرْءانُ كَريم.
‘… no, but I swear by the positions of the stars
and if you know, it is indeed a mighty oath!
this is indeed a Noble Qur’an, (Qur’an: 56/75-77).’
Here too the sentence: “وَ إِنَّهُ لَقَسَم لَوْ تَعْلَمُونَ عَظيمٌ” (and if you know, it is indeed a mighty oath!) has been located between two sentences of the ‘swearing and the answer for the swearing.
The Purification Verse is the same, the extra sentence has been put between two sentences concerning the wives of the Messenger, and as there are command, prohibition, promise, warning and severe advice, in the Verse concerning the wives, probably some assume that the Household to be like them, or because of their closeness with them they blame the Household as it is they blame each other; or to find faults with them and humiliate them as they do the others. It is why between the Verses suddenly to tone is changed by bringing another sentence in between; and by using a plural masculine pronoun, Allah states that the Household are free from such unfair words, promises and accusations, and He brands them to be pure and innocent. And if this pacifier sentence would not come right here, the point would not become clear – though, in other places, Allah might point at the chastity of the Household.
The fourth point is that at the revelation of the Qur’an, the orders of the Verses were not as they have been put in order now. All the Muslims in the world unanimously agree on this subject; it is because the Verses and the Chapters of the final part of the Qur’an are almost then Meccan, while the Verses of the first part are of Medina. If the order of compiling the Qur’an were in the same order it was revealed, then naturally the small chapters would be in the beginning of the Qur’an and the large ones at the end. And the Verse:
“إِقْرَأ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ... ”
which is the first Chapter revealing to the Generous Messenger, might be put in the beginning of the Qur’an, while you see it is not so. In most of Medina’s Verses, there are one or two Meccan Verses, and also there are one or two Meccan Verses in a Verse of Medina. Therefore, what is the point of that while the Purification Verse has been sent down individually and later on, when it was being made into a Qur’an, it has come to the Verses of the Messenger’s wives! None of the scholars, commentators, narrators and historians – either agreeable or disagreeable – has ever claimed that the Purification Verse has come to the Messenger among the Verses belonging to the wives of the Messenger. And nor has this event put in any narrative – even in an unauthorized narrative.
While we know that the order of the revelation of the Verses are different from their compiling then which proof remains to refer to and rely on it! All the Shiite and Sunnite scholars have opinions that when a certain and assured context stands against another but a weak context, then that context loses its credit. And all the narrators have taken the revelation of the Purification Verse as independence and it was sent down in the house of Umm Salama, in such special occasion which all the Five Pure Ones were gathered under the over-cloak.
The summary of what we mentioned is that: to claim that the revelation of the Purification Verse concerns the status of the wives of the Messenger is totally a lie and an obvious insincere. It is the invention of Mua‘wiyah and the fans of Khawarij and the followers of them, the enemies of the Household, upon them be peace. And as the Late Sayyid Sharaf ad-Din has related from Imam Abi Bakr bin Shahab ad-Din in the book of “RESHWAT AS-SADI”:
دَعُوا كُلَّ قَولٍ غَيْرَ قَوْلٍ مُحَمَّدٍ فَعِنْدَ بُرُوغِ الشَّمْس يَنْطَمِسُ النَّجْمُ 
‘Overlook all the words but Muhammad’s word,
For when the sun shines the stars die out.’
And in our previous analysis, we benefitted a lot from the vast open knowledge of the Late Sayyid Sharaf ad-Din Aamoli, may Allah be satisfied with him.
The third doubts concerning the Purification Verse is that: the connotation of the Household is that the blood-ties, and the relatives of the Messenger of Allah, such as, Abbas and the children of Ja‘far, the children of Aghil and all the children of Ali, and finally, all the children of Hashim – which charity is not allowed for them. Therefore, the narrative that Moslim, in his “Sahih” has related from Zeid bin Argham about Ali, upon him be peace, when he was asked: ‘Who are the Household of the Messenger? Are the wives of the Messenger the member of his Household?’ He answered: “No, by Allah! A wife may live with her husband for a period of time and then the man divorces her; therefore, she goes back to her clan and joins her father. But the Household are those people to whom, after the Messenger, charity becomes unlawful to them.’
It is put in “As-Sawaigh al-Mohar’ragha”, page 86 that Tha’labi has written in his “Commentary” that the connotation of the Household is all Bani Hashim, and then he has said:
وَ يُؤَّيِّدُهُ الْحَدِيثُ الْحَسَنُ إنَّهُ صلَّى الله عليه و آلهِ وَ سلَّم اشْتَمَلَ عَلَى العَباس و بنيه بِمَلاءة ثُمَّ قال: يَا رَبِّ هَذَا عَمِّى وَ صِنو ابَى وَ هؤلاء أهْلُ بَيْتِى فَاسْتُرْهُمْ مِنَ النّارِ كَسَترى إيَّاهُمْ بِمَلاءتى هَذِهِ، فَأمَّنَت اسْكُفَّة الباب و حَوائطَ البَيْتِ، فقالَ: آمين وَ هِىَ ثَلاثاً.
And the narrative of Al-Hassan supported him, for indeed he, Bless be to him and his Descendants, included his own and his sons and then said: O Lord, this my uncle and the twin brother my father, and these are my Household so keep them away from the Fire as I protect them with this veil of mine. And he secured the whole room: the door-steps and the walls of the house, and said: ‘Amen! For three times.
This declaration is void in three ways: first of all, the question which has been asked from Zeid bin Argham is about the Household that the Messenger of Allah has said it with his own expression:
إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي
'I am leaving with you two great and precious things, one is the Book of Allah and the other one is my family;' and Zeid bin Argham has answered it. And anyone who refers to Moalim's 'SAHIH" notices that the question of the Household is in this narrative not that in the Purification Verse. From Zeid bin Argham, concerning the meaning of the Household in the Purification Verse, there has not been any narrative related. Therefore, how can we explain and put here that meaning of the Household which he has related in the "Hadith Thaghalain", (The Two Precious Ones), and extended it to the purification Verse? Is it not a kind of fallacious?
And if Zeid bin Argham was asked about the Household in this Versed he would surely introduce the "The Five Pure" companion the over-cloak, because this meaning is clear and there is no doubt in it. How can it be imagined that by the declaration of the Messenger that the Household are the very companions of the over-cloak, then Zeid, who is of the companions, opposes it and translates it that they are of the Bani Hashim?! But that bit of the Household he has translated in "Sharif Narrative",  might be his overall opinion that they are the Household and can be of the Bani Hashim, and as it is, Allah has allied them with His Book which there is no way for the void to enter it. There people allied with the Book, who are the rightist, are none except the Immaculate Imams.
And if probably his aim is the whole Bani Hashim, similar to one of his narratives where he has clearly explained them to the family of Ali, the Family of Abbas, the family of Ja‘far and the family of Aghil,  then this kind of comment is 'to comment by his personal opinion' ; it is because he has considered his own opinion, about the revelation the Purification Verse and the Household, to be the opinion of the Messenger. He has not related the opinion of the Messenger about the event, therefore, anyone who looks up this narrative in "SAHIH MOSLIM" or in Hamwini's “ al-Faraeed al-Samteen”, clearly notices that it is not from the Generous Messenger. Thus, there is no proof to show that this self-comment explanation to worth anything at all in front of so many certain and authentic proofs, plain explanation and the right concessive narratives!
Apart from all these, if the meaning of the Household is the whole Bani Hashim, then, absolutely the meaning of the 'removing of the impurities', and Purification in the Verse, is not 'chastity', but it must be the same piety and the need of obedience.
This meaning contradicts the restriction of the impurity of the Household, because the piety and the need to obey is for the whole Muslims. But by great narratives and with Abbas and his all children the answer if that the narrative is fake, because apart from the weakness of the document, it opposing with the other narratives. It is better to ignore investigating it totally, and whoever wants to know more about the weakness of the narrative, let him refer to "DALAEL AS-SEDGH" of Mozaf‘far, volume 2, page 73."
The fourth doubt is that the aim of the Household could be the wives of the Messenger of Allah and the Companions of the over-cloak. All what is said about it, as well this meaning of Fakhr Razi in the commentary of the Verse, and that of Zamakhshari in "KASH‘SHAF", which is quite clear in the commentary of the Verse, altogether are void.
First of all, they were the fake narratives of Ekrama and Moghatil about the wives entering, and the another one is the style of the Verses which all were explained, therefore, there is no turn for the plural. The outcome between the absolute grounds and the failed doubt is taking the grounds and rejecting the doubt.
And secondly, avoiding Umm Salama's entering under the over-cloak is the strongest reason for the wives of the Messenger not entering there.
The third reason is that if, apart from Ali, Fatima, Hassan and Hussein, upon them be peace, there were another person among the Household entering the over-cloak, then the Messenger of Allah had to implore:
اللهم هؤلاء من أهل بيتي
'O my Creator, these are of my Household.'
However, he said:
اللهم هؤلاء أهل بيتي ، فأذهب عنهم الرجس و طهرهم تطهيرا.ً
'O my Creator, these are my Household, take away any impurity from them and purify them.
And ibn Hajar, has said in "Sawaigh" 'It is put in some narratives that the Messenger of Allah stated:
انا حربٌ حاربهم وسِلم لِمن سالمهم و عدوٌّ لمن عاداهم. 
I'll fight those who fight you and I am in peace with those are in peace with you and so am I enemy with your enemies.
And fourth: if the whole Verses about the women and the Companion of the over-cloak come together then absolutely the aim of Purification and the eviction of the impurity would not be the chastity, but it would be purity due to the result of piety, and obedience by following the law, command and prohibition; it concerns all the Muslims and it does not contrast the limitation among the Verses with the use if اِنّما.
By praising Allah and being curtsey to Him, our discussion about the Purification Verse, came to a end, and it became clear that the least denotation of it to anyone except the People of Chastity is not permitted. However, it must be known that it does not ban the other immaculate Imams, just as so many narratives we already explained on this subject; because this inclusion is not through the stateliness of the revelation but it is by the evidence. At that time, when the Holiness Messenger placed the Household under the over-cloak there was not another Household except them under the firmament, however, there were nine more within the essence of the Master of the martyrs upon him be peace, who later on, one by one, received the title of the Household. It is similar to Verse of the Superior in Command which, at the time of the Messenger of Allah, it was specified only for the Commander of the believers but since then, any children or the grandchildren of the Holiness was born deserved the tile, and went on until the Ever-Existing Child of Muhammad, may Allah hastens his advent, had his own right title – thus, according to the Great Verse, the need to obey them will continue. And there are great many of similar question, the stateliness of the revelation, in the Glorious Qur'an.
وْالحَمْدُ لِلَّهِ وَ سَلَامٌ عَلَى عِبَادِهِ الَّذين اصْطَفَى مُحَمَّدٍ وَ آلِهِ الطّاهِرينَ، وَ لَعْنَة اللهِ عَلَى أعْدائِهِمْ أجْمَعِينَ مِنَ الآنِ إلَى يَوْمِ الدّينِ.
And praise be to Allah and peace be on His worshippers upon whom He chose Muhammad and his oure Descendants; and Allah’s curse be uponall their enemies – from now until the Day of Resurrection.
 One subject must clearly be explained about the Purification Verse so that it become clear that what for the term of "The Household" has been mentioned, is the purpose that they are always the dwellers in the house of the Messenger of Allah, that is, do they live with him constantly? Is it what to find fault in , or what, is it that they are the progeny of the messenger? Or right from the start the term 'Household' has been taken for its spiritual meaning. According to some of the meanings, the Messenger of Allah himself is a member and naturally a part of the Household. However, some narrative say that he is not included in the Household, and generally the other fallible are known to be the members of the Household – he himself is not considered to be the Household of the Messenger. Besides, how is that sometimes ibn Abbas, Muhammad bin al-Hanifa up to Zeid bin Ali bin al-Hussein called themselves as the Household? And according to what the narratives say, the Household includes only five persons, but not the Imams who are the progeny of the Holiness Hussein, the Master of the martyrs. Therefore, it must be taken into consideration when calling them "The entire Household".
 Surah 36, "یس", Verse 83.
 In "نهاية", volume 2, page 200, ibn Athir says: الرِجس (the filth), means: dirt, which is considered to be unlawful, ugly action, leads to torture and curse. And in "لسان العرب", volume 6, he says: the meaning of the term " الرجس " is dirt, which is considered to be unlawful, ugly action, leads to torture and curse, and Mojahid says: Allah has assigned it as: there is no goodness in it . And Abu Ja'far says: it is what Allah has stated:
" انما يريد الله ليذهب عنكم الرجس اهل البيت و يطهركم تطهيرا ".
Then, he says: the term" الرجس" means: doubt, as He states:
" انما الخمر و الميسر و الانصاب و الازلام رجس من عمل الشيطان فاجتنبوه "
indeed alcohol and gambling, and idols and raffles are only the filthy work of Satan; avoid them so that you may succeed. Zojaj has said:
الرجس فى اللغة اسم لكل ما استقذر من عمل فبالغ الله فى اسم هذه الاشياء و سماها رجسا، و يقال: رجس الرجل رجسا و رجس يرجس: اذا عمل عملا قبيحا و قال ابن الكلبى: رجس من عمل الشيطان اى ماثم، و فى الحديث: اذا كان احدكم فى الصلاة فوجد رجسا او رجزا فلا ينصرف حتى يسمع صوتا او يجد ريحا و رجس الشيطان: وسوسته".
And in " تاج العروس", volume 4, page 159 he says:
و الرجس بالكسر: القذر و الشّىء القذر، و قال ابن الكلبى فى قوله تعالى: فانه رجس او فسقا، و كذا فى قوله تعالى: رجس من عمل الشيطان. قال الرجس: الماثم و الرجس: العذاب و العمل المودى الى العذاب. و فى الهذيب: و اما الرجز فالعذاب و العمل الذى يؤدى الى العذاب، و الرجس العذاب كالرجز قلبت الزاى سينا كما قيل: الاسد و الازد. و قال ابو جعفر فى قوله تعالى: انما يريد الله ليذهب عنكم الرجس اهل البيت و يطهركم تطهيرا اى الشك. و رجس (كفرح و كرم) رجسا و رجاسه ككرامه عمل عملا قبيحا. و قال فى مجمع البحرين قوله تعالى: كذلك يجعل الله الرجس على الذين لا يؤمنون: اى اللعنه فى الدنيا و العذاب فى الاخرة. قوله: فزادتهم رجسا الى رجسهم اهل البيت: اى الاعمال القبيحه و المآثم و الرجس لطخ الشيطان و وسوسته";
and in " شرح قاموس اللغه" he says, the word Rijs is "uncleanness".
 Surah 9, "توبه", Verse 125.
 A part of the supplication of Jame'ah-e-Kabir.
 Pages 217 and 218 of the page-bottom of " الكلمة الغرّاء".
 "غاية المرام", page 293, the fifth narrative.
 "غاية المرام", page 293, the fourth narrative.
 "غاية المرام", page 293, second narrative and page 293 third narrative.
 "غاية المرام", page 295, the fifteenth narrative.
 "Nahj-ul-Balagha", publication Egypt, margin added by Abdah, page 154.
 The Advisor, Abdul Halim Jondi who is of the members of the Egypt Islamic Consultative Assembly, has written in his valuable book “Al-Imam Ja’far Sādiq” from page 71 to 74 about the Household and connected it to the Qur’an and the laws and traditions. And after seven quotations and probability about it, he has deduced that: According to the Qur’an and tradition,
 "شرح نهج البلاغة", 'Explanation on Nahj-ul-Balagha' of ibn Abi -al-Hadid, twenty-volume series, volume 6, page 375 to 377. And he has related the very narrative from ibn Abi-al-Hadid Mohaddesi Bahrani in "غاية المرام", page 291, under the title of the thirty-sixth narrative.
 A piece of the supplication of " زيارت جامعه كبيره".
 "ديوان السيّد الحميرى" 'The Poetic Works' of al-Hemyari, page 66.
 Surah 5, "مائده", Verse 6.
 Surah 3, "آل عمران", Verse 42.
 Surah 33, "احزاب", Verses 28-34.
 "الدّرّ المنثور", volume 5, page 198, and "الصواعق المحرقّة" page 85.
 "الدّرّ المنثور", volume 5, page 198.
 "ميزان الاعتدال", volume 3, from the page 93 to 97.
 "الكلمة الغرّاء", page 290 to 213.
 "اسباب النزول", page 267.
 Mozaffar, "دلائل الصدق", volume 2, page 95.
 "الکلمة الغرّاء", page 213.
 This part has been said in "الغدیر", volume 5, page 266 from some of the trustees.
 "صحيح مسلم", the section of the virtues of Ali, upon him be peace.
 "الدّرّ المنثور", volume 5, page 198.
 In "غاية المرام", page 289, the narrative thirty-one, from Ali bin Ibrahim, in his commentary book from Abi-al-Jaroud quoting the Holiness Imam Baqir, peace be upon him, of the Household and then he goes on saying:Abu-al-Jaroud said: Zeid bin Ali bin al-Hussein said:
انّ ذلك جهل من الناس الذين يزعمون انّما اراد بهذه الآية ازواج النبىّ و قد كذّبوا و أثموا. و ايم الله لو عنى بها ازواج النبىّ لقال: ليذهب عنكنّ الرجس و يطهرّكنّ تطهيراً و لكان الكلام مؤنثاً كما قال: وَ اذكُرنَ مَا يُتْلَى فِى بِيُوتِكُنَّ وَ لَسْتُنَّ كَأَحدٍ مِنَ النِّساء"
 Surah 27, "نمل", Verses 34 & 35.
 "الکلمة الغرّاء", page 217.
 He has related in "غاية المرام", page 289, the narrative twenty-six, from Moslim in his "صحيح" from Zeid bin Arqam that: 'The Messenger of Allah stood up at Ghadir-e-Khum, between Mecca and Medina, and began his sermon stating:
امّا بعد أيها الناس انّما انا بشر يوشك أن يأتينى رسول ربّى و اجيب و أنا تارك فيكم ثقلين اوّلهما كتاب الله فيه الهدى و النور فخذوا بكتاب الله و استمسكوا به، فحثّ على كتاب الله و رغَّب فيه ثمّ قال: و اهل بيتى، اذكّركم الله فى اهل بيتى، اذكّركم الله فى اهل بيتى، اذكّركم الله فى اهل بيتى، اذكّركم الله فى اهل بيتى. فقال حصينٌ: من اهل بيته يا زيدُ؟ أ لَيس نساؤه من اهل بيته قال: لا، و لكن اهل بيته من حرم الصدقة بعده.
And on the page 290, the narrative twenty-seven, from Moslim in his "صحيح", relates by means of another document from Zeid bin Arqam, saying:
قال رسول الله: إنّى تَارِكُّ فيكُم الثَّقلين أحدهما كتابَ الله، هو حبلُ الله من اتَّبعه كان على الهدى و من تركه كان على ضلالة، فقلنا: مَن أهل بيته، نساؤه؟ قال: لا، أيم الله انّ المرأة تكون مع الرّجل العصر ثمّ الدّهر يطلقّها فترجع إلى اهلها و قومها، اهل بيته اصله وَ عَصَبته الّذين حرّموا الصدّقة بعده
 And the second narrative says in "غاية المرام", page 291, the narrative thirty-four that Hamwini, by means of his document from Zeid bin Arqam has related the same.
 "الصواعق المحرقة", page 85.