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Verse 33:33 And The Shia Obsession

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Verse 33:33 Does Not Make Anyone Infallible



 



Allah
(عز و جل) says:



“And Allah wishes only to remove all
abomination from you, you Ahlel Bayt, and to make you pure and spotless.”
(Quran, 33:33)



The Shia claim that this verse makes the
Ahlel Bayt infallible; the Shia believe that here Allah (عز و جل) made the
Ahlel Bayt perfect in the sense that they cannot make any mistakes, nor forget
anything, nor commit any sins whatsoever. Based on this interpretation, the
Shia claim that the Prophet (صلّى الله عليه وآله
وسلّم
), Ali (رضّى الله عنه),
Fatima (رضّى الله عنها), Hasan (رضّى الله عنه), Hussain (رضّى
الله عنه
), and the other
nine Imams are the infallibles.



But does this verse actually make anyone
infallible? First off, if we say that this verse makes people infallible, then
we must say that it makes the Prophet’s wives (رضّى
الله عنهم
) to be
infallible, since Allah (عز و جل) addresses the Prophet’s wives. Let us
analyze the entire verse:



“O wives of the Prophet! You are not
like any other of the women; If you will be on your guard, then be not soft in
your speech, lest he in whose heart is a disease yearn; and speak a good word.
And stay quietly in your houses, and make not a dazzling display, like that of
the former Times of Ignorance; and establish regular Prayer, and give regular
Charity; and obey Allah and His Messenger. And Allah only wishes to remove
all abomination from you, you Ahlel Bayt (People of the House), and to make you
pure and spotless.
And recite what is rehearsed to you in your homes, of
the Signs of Allah and His Wisdom: for Allah understands the finest mysteries
and is well-acquainted (with them).” (Quran, 33:32-34)



But the truth is that nobody was made
infallible by this verse. Allah’s (عز و جل) statement was not to assure the Prophet’s
wives (رضّى الله عنهم) that they had already been purified, but rather to stipulate a
condition that if they obeyed Him, He would remove all abomination from them
and thus purify them. He only wished to purify them if they met this condition,
namely that they wear Hijab when they are out of the house (i.e. not making a
dazzling display) and establish regular prayer as well as charity. If we
analyze the context, we find that Allah Almighty (عز
و جل
) was giving the
Prophet’s wives some divine directions to do all what He commanded them and to
abstain from what He forbade. He thus informed them that if they conformed to
His commands and abstained from what He forbade, He would reward them by removing
all abomination from them and make them pure and stainless.



It should be noted that Allah Almighty (عز و جل)
has used this pattern of speech to address many people. Consider the following
verse:



“Allah does not wish to place you in a
difficulty, but to make you clean, and to complete His favor upon you,
that you may be grateful.” (Quran, 5:6)



In this verse, Allah (عز و جل)
is talking about the believer; should we really conclude that that Allah (عز و جل)
has now made the person completely clean and purified based on this? That is
indeed missing the important conditional statement that Allah (عز و جل)
is making.



In another verse, Allah Almighty (عز و جل)
says:



“Allah does wish to make clear to you
and to show you the ordinances of those before you.” (Quran, 4:26 )



He also says:



Allah does wish to lighten your
(difficulties):
For man was created weak (in flesh).” (Quran, 4:28)



The wish of Allah (عز و جل) expressed
in the above mentioned verses comes as a condition of being loyal to His
commands, to love Him and make Him pleased. Otherwise, without fulfilling this
condition, His wish will not come into reality, (i.e the purification will not
occur).



In another verse, Allah Almighty (عز و جل)
says:



“For Allah loves those who turn to Him
constantly in repentance and loves also those who keep themselves pure and
clean
.” (Quran, 2:222)



Allah also said in the Quran to all His
believers:



“But He so will to purify you and
complete His favors on you.” (Quran)



Allah (عز و
جل
) so addresses His
servants in many other Quranic verses in a similar vein. Therefore, if we claim
that the aim of Allah Almighty (عز و جل) in purifying the Ahlel Bayt was to make
them infallible, it would necessitate us to say that all the believers are
infallible, following the Quranic verse which states that Allah Almighty (عز و جل)
so wills to purify them.



As Allah Almighty (عز و جل) told us
of His wish to purify members of the Prophet’s family, He similarly informed us
of His wish to purify the believers as well. Therefore, if we suppose that the
wish of Allah (عز و جل) to purify the believers was meant to make them infallible,
then all sincere pious believers are infallible and impervious to sin. (Of
course, this is incorrect and we find that none of these verses make anyone
infallible.)



The purification mentioned in the
aforementioned verse (33:33) was not meant to make anyone infallible, but
rather simply to expiate them for past sins like we get expiation for our sins
when we go for Hajj. This style is widely used in the Quran. We read in the
Quran:



“Of their goods take alms, so that you
might purify them and sanctify them…” (Quran, 9:103)



We will never find anybody who says that
the purification mentioned in the afore-mentioned verses was meant to make the
Prophet’s family members or the believers into infallibles.



Furthermore, and this cannot be stressed
enough, the Shia are exaggerating on the meaning of the word “pure.” Allah (عز و جل)
desired to make them pure and spotless, but this does not mean that they are
infallible! The words “pure” and “infallible” are not interchangeable. Surely,
the Shia would have to agree that Salman al-Farsi (رضّى
الله عنه
) and other great
heroes of Islam are considered to be pure, but we do not say that they are
infallible. The Shia would say that their Ayatollahs are pure, but few would
say that they are infallible. Likewise, this verse in the Quran is addressing
the Prophet’s wives (رضّى الله عنهم), promising them to be pure, but it does
not in any way confer to them infallibility. This would be reading into the
text of an otherwise straight-forward Quranic verse.



Another inconsistency in Shia theology
is the fact that the Shia adamantly claim that their Imams are born as
Imams. They are pure from birth and can never sin in their lives. This is a
central part of Shia belief, and one reason they claim that a little boy in a
cave is to be the Imam Mehdi, since he is born pure. Why then would the verse
33:33 be revealed, clearly indicating that Ali was being cleansed by Allah (عز و جل)
for his sins; what sins, we ask, if he was born an Infallible Imam? We ask the
Christians why Jesus (عليه السلام) asks Allah (عز
و جل
) for forgiveness in
the Bible if he is infallible; there are many such Biblical verses in which
Jesus (عليه السلام) is praying to the “Father” for forgiveness. Surely infallibles
have no sins to ask for forgiveness or purification for since they do not sin
in the first place!



The verse 33:33 does not mean that
purification has already taken place, but it rather asserts explicitly the will
of Allah Almighty (عز و جل) to purify the sincere wives of the Prophet (صلّى الله عليه وآله وسلّم). The Prophet (صلّى الله عليه وآله
وسلّم
) was eager to pray
for his immediate and other relatives to be included in the verse of purification,
in order to achieve the same as his spouses (رضّى
الله عنهم
) were promised.
Likewise, he even included Salman al-Farsi (رضّى
الله عنه
) in his Ahlel
Bayt.



And we ask the Shia: how many times did
the Prophet (صلّى الله عليه وآله وسلّم) invoke Allah (عز و جل) to make
Ali’s family pure and spotless? The Shia will proudly show multiple times,
citing many examples from the Hadith of the Ahlus Sunnah; and we, the Ahlus
Sunnah, acknowledge that the Prophet (صلّى الله
عليه وآله وسلّم
) did ask
Allah (عز و جل) multiple times to make Ali’s family pure and spotless.
However, we wonder why there would be a need for the Prophet (صلّى الله عليه وآله وسلّم) to keep asking for purification of his family? He asked again
and again. If they were infallible and did not have any sins to begin with,
then there would be no need to ask Allah (عز و جل) again and again for this purification.
Indeed, the Prophet (صلّى الله عليه وآله وسلّم) asking for his relatives to become “pure
and spotless” was just one of the many du’as that he would make to Allah (عز و جل).
It is what we would call an “every day du’a” much like our local Imam prays for
the forgiveness and purification of all his congregation, or how a mother prays
for the forgiveness and purification of her children. How many of us have asked
Allah (عز و جل): “O Allah, purify me of my sins and purify my family from
sins.” Each and every one of us should ask Allah (عز
و جل
) this. How many of us
make this same du’a day after day, obviously indicating that we need Allah’s
mercy, not that we are infallible.



In any case, even if the Shia were to
somehow convince us that verse 33:33 makes someone infallible, the first to be
made infallible by this verse would have to be the Prophet’s wives (رضّى الله عنهم)
since they are the ones that verse 33:33 is addressed to. The Shia are thus
faced with two options: they can accept Aisha (رضّى
الله عنها
) as infallible.
In this case, they must accept her statement that the Prophet (صلّى الله عليه وآله وسلّم) appointed Abu Bakr (رضّى الله عنه) to be the Imam of the prayers while he
was sick; this would mean that Abu Bakr (رضّى الله
عنه
) was the rightful
first Caliph and not Ali (رضّى الله عنه). Such a concession by the Shia would
topple a very important foundation of Shi’ism which is rooted in the succession
of Ali (رضّى الله عنه). The second option for the Shia is to say that Aisha (رضّى الله عنها)
and the Ahlel Bayt were not made infallible by this verse, and this too topples
the entire Shia doctrine of Infallible Imamah, a corner-stone of their belief.
Either way, the Shia is in a predicament.



 

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Tahreef (Tampering) of Verse 33:33



 



The Shia claim to be the Madhab
of Ahlel Bayt, and the center of their religious sect is their belief in the
divine appointment of the twelve Imams from this Ahlel Bayt. And yet, the Shia
cannot provide a single verse in the Quran which mentions any twelve Imams of
Ahlel Bayt. In fact, the term “Ahlel Bayt” is only used twice in the Quran and
the irony is that the word is used both times to refer to a man’s wives! The
Quran categorically addresses the Prophet’s wives as Ahlel Bayt; this is the
same group that the Shia despise and curse! How then can the Shia claim to be
the lovers of Ahlel Bayt when in fact they accuse the Prophet’s wife of murder,
Fisq, and heresy? In fact, it is the Ahlus Sunnah which categorically loves the
Ahlel Bayt, not the Shia. It is the Sunnis who are the true lovers of Ahlel
Bayt, because we love the Prophet’s wives.



The most oft-repeated Quranic verse in Shia
literature is 33:33, which the Shia quote again and again. The importance of
this verse to the Shia faith cannot be overstated; a simple gander of Shia
texts confirms that this verse is not only repeated over and over, but it is
used as a basis and justification of the Shia sect. What is interesting,
however, is that most Shia laypersons have only heard half of this
verse; they commonly think of the verse as simply:



“Allah only wishes to remove all abomination from
you, you Ahlel Bayt (People of the House), and to make you pure and spotless.”



But few of them know that this is simply a
half-quote; indeed, the entire passage reads:



“O wives of the Prophet! You are
not like any other of the women; If you will be on your guard, then be not soft
in your speech, lest he in whose heart is a disease yearn; and speak a good
word. And stay quietly in your houses, and make not a dazzling display, like
that of the former Times of Ignorance; and establish regular Prayer, and give
regular Charity; and obey Allah and His Messenger. And Allah only
wishes to remove all abomination from you, you Ahlel Bayt (People of the
House), and to make you pure and spotless.
And recite what is
rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah
understands the finest mysteries and is well-acquainted (with them).”



(Quran, 33:32-34)



In fact, Allah addresses the Prophet’s wives as
Ahlel Bayt. This would of course include Aisha, daughter of Abu Bakr, and
Hafsa, daughter of Umar. And yet we find that the Shia have an intense hatred
for Aisha and Hafsa, and it is on this basis that we Sunnis say that the Shia
are not the lovers of Ahlel Bayt as they claim. In fact, the Shia are the most
ardent opponents and enemies of Ahlel Bayt. Nobody can deny that if Allah
Almighty refers to the Prophet’s wives as Ahlel Bayt, then nobody–no Ayatollah
and no propagandist–could claim otherwise. We would indeed take the Word of
Allah above that of the Shia.



Tahreef



It was on this basis that the classical scholars
of the Shia claimed that there was Tahreef (tampering) of the Quran. They
claimed that the “evil” Sahabah changed the Quran, and that the Mushaf we have
today is not the real Quran (at least not in its unaltered form). The
contemporary Shia scholars, however, completely deny that they believe in
Tahreef or that this belief was ever a part of their sect. Nonetheless, despite
this denial, many of the Shia Ulema hold onto the belief known as Tahreef bit
Tarteeb (tampering in the order of the verses of the Quran such that the
meaning of it is changed). Many Shia scholars claim that verse 33:33 was
altered in such a manner.



The Tafseer e Farman Ali is relied upon heavily
by the Shia. It is a translation of the Quran along with commentary by Farman
Ali. The book is used by Answering-Ansar here, and
hence there should be no question about its authenticity in the eyes of the
Shia. In the commentary of verse 33:33, this Shia Tafseer reads:



 



 



Translation: “If we take out this verse (of
purification) from the middle, and then we read the verse (addressed to the
wives) from the beginning to the end, we then find no fault in it and it looks
better in this form. From this, it is clear that this verse (of purification)
does not belong to this place and it was added deliberately for some special
purpose.”



(source: Tafseer e Farman Ali, Commentary on
Verse 33:33)



The Shia scholar, Sayyid Mujtaba Musavi Lari, in
the Shia book “Imamate and Leadership” quotes Allamah Sharaf al-Din (Kalimat
al-Ghurra’, p.213) as follows:



“Although we are convinced that no distortion has
taken place in the verses of the Noble Qur’an and that our heavenly Book has
not been tampered with in any way, it is by no means clear that the arrangement
and recension of the verses is precisely that in which they were revealed. For
it is quite possible that the ‘purification verse’ concerning the People of the
House was revealed separately and then, when the verses of the Qur’an were
being assembled, was placed in the middle of the verses relating to the wives
of the Prophet, either in error or deliberately.”



(Al-Islam.org, Lesson 19, http://www.al-Islam.org/leadership/)



It should be understood that the Allamah’s
disclaimer that the Shia do not believe in Tahreef is as disingenuous as those
who say “I don’t mean to be racist, but…” Whatever follows such a statement is
always racist! Allamah Sharaf al-Din basically says: we don’t believe in
Tahreef but there may have been Tahreef. Utterly absurd! The Shia wish to pay
lip-service to the claim that they don’t believe in tampering of the Quran, and
yet they further various hypothesis that allude to textual tampering of a
dramatic proportion.



The “Khateem al-Muhhaditheen” al-Majlissi says a
similar thing in “Bihar al-Anwar”:



فلعل آية التطهير أيضا وضعوها في موضع زعموا
أنها تناسبه ، أو أدخلوها في سياق مخاطبة الزوجات لبعض مصالحهم الدنيوية



ولو سلم عدم التغيير في الترتيب فنقول : سيأتي أخبار مستفيضة بأنه سقط من القرآن آيات كثيره ، فلعله
سقط مما قبل الآية وما بعدها آيات لو ثبتت لم يفت الربط الظاهري بينها



Translation: “It is possible that the purification
verse was added (by the Companions) at this part (of the verse) claiming that
it was referring to the wives, or they added in the verses addressing the
prophet’s wives, to suit their religious needs…Even if we accept that there was
no tampering (by the Companions) in the order (of the verses), we say there are
many narrations which discuss the removal/canceling of Quranic verses. [Maybe
there were verses before and after the verse of purification and they were
removed]; if these verses were not removed before and after the verse (of
purification), we would see the apparent link between them.”



(source: Bihar al-Anwar, pp.234-235,

http://www.yazahra.net/ara/html/4/behar43/index.html)



The great Shia Mufassir, Tabatabai, writes:



فالآية لم تكن بحسب النزول جزء اً من آيات نساء النبي
ولا متَّصلة بها و إنما وضعت بينها إمّا بأمرٍ من النبي أو عند التأليف بعد الرحلة



Translation: “The verse (of purification), in
accordance to the (order of) revelation, was initially not a part of the verse
about the Prophet’s wives and had no link to these verses, but rather it was
later added between these verses either by the Prophet, or after his death when
the Quran was compiled.”



(source: al-Mizan, Vol.16, p.321,

http://www.ahl-ul-bait.com/newlib/Quran/almizan/almizan16/f7-16.htm)



Conclusion



Is it not interesting that the most famous verse
to the Shia causes him so much trouble? Various Shia scholars have become
utterly confused when they read this verse in its entirety and they have to
invent various plausible explanations, anything to “explain away” a gaping hole
in their faith, namely that Allah Himself addressed the Prophet’s wives as
“Ahlel Bayt”, that same group that the Shia writers malign with the most
malicious of words!



The utter confusion of the Shia scholars is
evidenced by the colorful explanations they provide. They seek to somehow
explain how the verse about purifying Ahlel Bayt is addressed to the Prophet’s
wives. We have said this before and we will say it again and again: Shi’ism
cannot be found anywhere in the Quran, but rather they have to take certain
verses, splice them in half, distort them, add their own commentary, and mix in
their own fabricated Hadith. If we simply pick up any Shia text, we will find
the repeated reference to the Ahlel Bayt, but if we open the Quran, we find no
such vibe, and even if we look up the word “Ahlel Bayt” in the Quran, we find
that it refers to the Prophet’s wives!



The methodology of the mainstream Muslim is that
he first reads the Quran and then makes up his mind after this based on what
the Quran says. Meanwhile, the methodology of the Ahlul Bidah wal Dalalah (The
People of Innovation and of Hell-Fire, i.e. the Shia) is that they first make
up their minds with their own ideas and the ideas of their priests, and then
they go into the Quran looking to generate “evidences” and “proof” to back up
these preconceived beliefs, manipulating and twisting verses of the Quran to
make them mean really whatever they want them to mean.



May Allah save us from those who seek to butcher
the Quran with their lies.



 

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