the righteous, and it does not necessitate the occurrence of the intended, unlike the universal will, which necessitates the occurrence of what He, the Exalted, has willed. However, it is general and includes both good and evil, as in His saying: "His command, when He intends a thing, is only that He says to it, 'Be,' and it is" (Yā Sīn, 82). Based on this, if the will in the verse of purification is a legislative will, it does not necessitate the occurrence of the intended purification. Rather, it is His love for the family of the Prophet that they be purified. In contrast, if it were a universal will, it would mean that their purification is an inevitable matter, which is the basis for the Shia's claim of the infallibility of the Prophet's family. Shaykh al-Islām Ibn Taymiyyah, may Allāh have mercy on him, has clearly explained their misguidance in this matter in several places in his book "Minhāj al-Sunnah." Therefore, there is no harm in conveying to the esteemed readers a portion of it due to its close relevance to our topic. He said in the course of his refutation of the Shia who claim the infallibility of ʿAlī (raḍiya Allāhu ʿanhu) based on the previous verse: "As for the verse (al-Aḥzāb 33): 'and purify you with a thorough purification,' it does not contain a declaration of the removal of impurity and purification, but rather a command for them with what necessitates them, similar to His saying (al-Māʾidah 6): 'Allāh does not intend to make difficulty for you, but He intends to purify you,' and (al-Nisāʾ 26): 'Allāh intends to make clear to you and guide you,' and (al-Nisāʾ 28): 'Allāh intends to lighten for you.' Thus, the will here includes command, love, and pleasure, and it is not bound to the occurrence of the intended. If it were so, then everyone whom Allāh intended to purify would be purified. This is more apparent according to the Shia of our time, for they are Muʿtazilah who say: Allāh wills what does not occur. So His saying: 'Allāh intends to remove from you impurity' if it is by performing the commanded and avoiding the prohibited, then it is related to their will and actions. If they do what they are commanded, they are purified. What clarifies that this is something they were commanded with, not something reported to occur, is that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) wrapped the cloak around ʿAlī, Fāṭimah, al-Ḥasan, and al-Ḥusayn, then said: 'O Allāh, these are my family, so remove..