This means that God has willed that the People of the House...

This means that God has willed that the People of the House ( Ahl al–Bayt ) be free from any uncleanness and defilement, including the dross of sins and disobedience (to Him). He has purified them. This wish of the Majestic God, is behind their impeccability and spiritual purity. It is not that God has willed that they keep aloof from sins, and that they purify themselves by obeying divine orders and obligations.

Evidence for the Idea that “desire” in the Verse of Tatheer has Ontological Connotations Like any obligation, legislative desire concerns what others do, whereas desire in the holy verse concerns keeping away of abomination and uncleanness which is regarded an act of God. This indicates that “desire” in the stated verse does not have legislative connotations.

God’s legislative desire is not intended for the removal of impurities and purification of only the family of Prophet (saws) but God has desired and demanded all people to avoid impurities and be pure, whereas desire in the verse is restricted to the family of the Prophet, which is expressed by the use of hasr at the onset of the verse of Tatheer , making clear that the object of the desire i.e.

keeping away from impurity and God’s specially endowed purification has been achieved externally Many reports and narrations in both Shi’ite and Sunni hadith and commentary sources bear witness that the holy Qur’anic verse praises the Prophet’s family. If the desire (stated) in the Qur’anic verse had legislative connotations, it would contain such praise.

What we learn from the holy Qur’anic verse is “the accomplishment of God’s desire” regarding the utter purification of the Household of the Prophet (saws) and keeping from them impurities. This indicates the divine impeccability ( ismah ), of these chosen people. Another solid evidence supporting (the idea) that this desire has ontological connotations are the hadith s indicating the particular divine purity of the Household of the Prophet ( Ahl al–Bayt ).

Below are two such hadith s: It is stated in al–Dala–il by Hakim Tirmadhi, Tabarani, ibn Murdawayh, Abu Na’im and Beihaqi that ibn Abbas has said, “The Prophet (saws) said, ‘God has divided people into two groups and placed me in the best group. Hence, He says, “ And the of the right **”** (56:27) “ And those of the left hand **”** (56:41) And I am better than any of the of the right. He then divided each of these two groups, into three and placed me in the best one.