Otherwise...

Otherwise, their position as role models and examples will be scathed and there will be no point in trusting them as divine representatives if they themselves make mistakes or exercise poor judgment, even if it is a minor falter or a once in their lifetimes. What is the natural effect of thorough purification which Allah (SWT) has intended? It is none other than infallibility (‘Ismah)!

In fact, the Purification verse has descended to introduce the idea of “infallibility” (‘Ismah) of the Prophet and his household.

Only a few people witnessed the Prophet (SA) casting his cloak over the purified AhlulBayt (AS), so in order to disseminate that news as broadly as possible among the people and make them aware of the special position of his progeny, the Prophet (SA) would pass by the house of Imam Ali (SA) for a period of nine months and he would call out: “Peace be upon you, O People of the House!” and then he would recite the: “purification verse.” Whenever the AhlulBayt (AS) found it necessary to draw attention to their unique spiritual rank, they would proudly refer to this verse.

This particular verse is one of the scriptural proofs for the inerrancy of the Household of the Prophet which points to their utter purity and unique character. The Prophet (SA) himself has testified that, “The verse of purification was revealed concerning five people: myself, Ali, Hasan, Husain, and Fatima." (Sahih Muslim) According to the well-known exegesist Agha Mahdi Pooya, the word Innama (verily or only) in this verse signifies exclusive distinction.

To emphasize this exclusiveness, the second object of the verb yudh-hiba (keep off)-the phrase ankum (from you)-has been put before the first object rijs (uncleanness); and for further emphasis, the phrase Ahl ul Bayt has been mentioned to explain the pronoun a’nkum (from you). The grammatical structure of the whole clause indicates that this is a unique privilege or distinction granted to the Ahlul Bayt only, excluding all others.

Pooya further explains that the verb yuridu implies that the continuous will or intention of Allah is His creative will or intention, not legislative. To interpret the will as the legislative will as in verse 6 of Surat Al Maedah, “Surely Allah orders what He desires” distorts the whole fabric of the verse and renders meaningless the exclusive particle and the constructional arrangement. Even then it means that only the Ahlul Bayt exclusively achieved the standard.