Continuation of the explanation of the saying of Allah the Exalted: “Indeed, Allah only intends to remove from you, [O] People of the House, impurity and to purify you with a thorough purification.”

Allah the Exalted said: There is a point of difficulty with the lam (letter) here. It is “intends to do such-and-such.” The known rule is that “intended” (arada) takes a direct object without a preposition, but here it is transitive. What did it take, ya Mushrif? What did it take? What, ya Khalid?
The student: ...?

The Shaykh : You do not know, but you are floundering today. The lam here is attached to the object of the verb. It is known that takes its object directly, or with the lam. Do you say "I wanted such a thing" or "I wanted for such a thing"? "I wanted for such a thing." So the lam here is superfluous. Grammatically, it is superfluous, and the intended meaning is that Allah only intends to remove from you the impurity. The grammarians say that the lam is superfluous. And his saying: The author says "sin", and the correct view is that the impurity is the filth, because the impurity in its original sense is the filthy, whether it is a spiritual filth or a physical filth. Among the impurities in the sense of physical filth is the saying of Allah the Exalted: The brother behind you, what is it? [Al-An'am: 145] He said: Is this physical or spiritual? This is physical. And He said the Exalted: [Al-Ma'idah: 90] This is a spiritual impurity. Here, which of the two types is it, physical or spiritual? Spiritual, of course, because the physical impurity is not what Allah intended to remove from them; rather, it exists in them. They urinate and defecate, and their urine is impure and their excrement is impure, is that not so? So the intended meaning of the impurity that Allah intended to remove from the people of the house is the spiritual impurity, which is the base of character and deeds. This is the impurity about which Allah the Exalted said: [Al-Hajj: 30] The impurity here, what is it? Spiritual or physical? Spiritual. So every base character or deed is from the impurity. And his saying: The author benefited us by his saying "O people of the house" that "people" is in the accusative case as a vocative, and the particle of vocative "ya" was omitted from it. And his saying "O people of the house"? Who is intended by the people of the house? There is no doubt that the intended meaning is the wives of the Messenger (peace and blessings be upon him), because all the verses are in the context of whom? In the context of the women, the wives of the Messenger (peace and blessings be upon him). So there is no doubt that the intended meaning is whom? The intended meaning is the wives of the Messenger (peace and blessings be upon him). Does this contradict what is established from the Prophet (peace and blessings be upon him) that he placed the cloak over Ali, Fatimah, al-Hasan, and al-Husayn and said: Does it contradict it? We say it does not contradict it, because these are the people of the house in terms of kinship, and these are the people of the house in terms of marriage. So all of them are the people of the house without doubt. Not the family of Ali, but rather the family of the house is broader than these four, because the family of the house includes everyone to whom charity is forbidden from the Banu Hashim. So it includes the family of Ali, the family of Ja'far, the family of al-Abbas, the family of al-Harith ibn Abd al-Muttalib, and everyone who is from the descendants of Hashim. The Messenger (peace and blessings be upon him) is Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim. So everyone who is from the family of Hashim is from the family of the house, and charity is not lawful for him. And on this basis, we say that our interpretation of the family of the house here as the wives of the Messenger (peace and blessings be upon him), which the context indicates, is contrary to the Rafidah who took the speech out of its context and made the speech of Allah (Mighty and Majestic) into two separate parts. They said: And for this reason, they attribute the sin of fornication to A'ishah, may Allah protect us from that, and they do not care about it. I say that his saying: here, and the four people of the cloak, and the family of the house to whom charity is not lawful, all of this does not contradict each other. And for this reason, the stronger position is that the wives of the Messenger (peace and blessings be upon him) are not lawful to receive charity, due to the saying of the Messenger (peace and blessings be upon him): And his wives are undoubtedly from his family, as in this hadith. And on this basis, we say that there is no contradiction between the evidences. The parallel to this is that the Messenger (peace and blessings be upon him) was asked, "What is the mosque that was founded on piety from the first day?" He said: Even though the mosque that was founded on piety from the first day is also the Mosque of Quba. Both of them were founded on piety from the first day. So the Messenger (peace and blessings be upon him) founded his mosque from the first day he arrived, and the Companions (may Allah be pleased with them), each of them was saying, "The lodging is at my place, the lodging is at my place, the lodging is at my place", so he would say: meaning his camel. So when it reached the place of his mosque, it knelt down. So the Prophet (peace and blessings be upon him) rebuked it, and it stood up, then it turned to the right and left, then it returned to its original place and knelt down. So the Prophet (peace and blessings be upon him) said, Then he dismounted, and the closest house was the house of Abu Ayyub, so he went to him. And from the first day he dismounted, it was a street in the planning of the mosque. And for this reason, it is recommended for the officials in the municipalities and in the endowments to make their greatest concern in the new plans to place mosques, which are cared for before everything. In any case, I say that describing a thing with a characteristic and describing another thing with a characteristic does not necessitate that this is a contradiction, but each of them has a share of this description. Yes.
The student: Abd al-Rahman ibn Awf (may Allah be pleased with him) used to spend on the Mothers of the Believers?

The Shaykh : I do not know, by Allah.
And regarding his saying—let us complete the verse— Here, the al (definite article) here is for the known, meaning the known covenants? The mental, meaning the known, well-known People of the House, which is this pure house, the house of the Messenger of Allah (peace and blessings be upon him). He said: From it, meaning from the rajis (impurity). And here is a verbal noun (masdar) of the previous verb, and the intended meaning is emphasis, as in the saying of Allah the Exalted: [An-Nisa: 164] And purification from rajis is more emphatic than the removal of rajis, because after the removal of rajis, its effect may remain. So if He says He removes it and purifies you, that becomes what? More emphatic, because He removes that rajis and purifies its place so that it has no effect. And there is no doubt that the house of the Messenger (peace and blessings be upon him) is the farthest of houses from rajis and the purest of houses from rajis. So no believer ever doubts this. And everyone who disparages the house of the Messenger (peace and blessings be upon him) and his wives is considered to be disparaging whom? The Messenger (peace and blessings be upon him), because Allah says in the Noble Qur'an: [An-Nur: 26] And we know with certainty that Allah the Glorious and Exalted would not choose for His Prophet except the best of women of the worlds, without doubt. And it is established from the Messenger of Allah (peace and blessings be upon him), and indeed it is established in the Book of Allah, the exoneration of Aishah (may Allah be pleased with her) from what the people of the slander (al-ifk) and the hypocrites and others who were deceived from the Muslims, may Allah forgive them, accused her of. And Allah the Glorious and Exalted said, regarding the slander itself: Meaning, did you not, when you heard it, It is not for us to speak of this, meaning it is strictly forbidden for us to speak of this. To exonerate you, [An-Nur 15: 16] Look how He said, “Exalted are You.” Where is the exoneration in this matter? Meaning, we exonerate You, O our Lord, that this should happen to one of the Mothers of the Believers, the wives of the Seal of the Prophets. And for this reason, He said: Meaning, to exonerate You that such a thing should happen to the wives of Your Prophet (peace and blessings be upon him). We see this great emphasis now from those who claim to be Muslims, while they are innocent of it, and Islam is innocent of them. They say that Aishah, may Allah protect us from that, is a fornicator, and yet Allah has exonerated her from that in the Noble Qur'an. So whoever slanders one of the wives of the Messenger (peace and blessings be upon him), Aishah or otherwise, is a disbeliever without doubt, and he must be killed. Even if he repents, if he repents with sincere repentance, it is between him and Allah. But it is upon us to be jealous for the Messenger of Allah (peace and blessings be upon him) and to kill this one who slandered one of the Mothers of the Believers. Yes.
[Al-Ahzab: 34]