Imamah is mentioned in many verses in Quran including this verse (2:177). Imamah ( Divine leadership of Islam and Muslims after the Prophet) is mentioned as part and parcel in the faith in The prophets. Believing in the greatest prophet Muhammad means believing in each and every order he gave, and he clearly announced in front of thousands of Muslims ( For whom who believe in me as his master, Verily Ali is his master. ( Bukhari in al-Tareekh al-Kabeer, V.1, P.375 and V.4, P. 193) and hundreds of other Sunni books.
There are thousands of authentic Hadeeths in all main books of Hadeeth ordering Muslims to follow Imam Ali being the real successor of the Prophet Muhammad (SAWA).
Those who believe in Muhammad as a Prophet from Allah, must obey him and follow his real successors about whom he clearly said: My successors will be twelve, all of them will be from Quraish. (Saheeh Bukhari;6682, Saheeh Muslim ;3393, Musnad ibn Hanbal;3593, Tirmithi; 2149, al-Mustadrak Alal- Saheehain ;6586 and many other books of Hadeeth).
The two wives who were condemned in the verses 3, 4 and 5 in Sura 66 are Hafsa daughter of Omar and 'ayisha daughter of aabu Bakr. This fact is mentioned in Tasfeer al-Tabari and Tafseer al-Qurtubi, and all other Tafseer books.
Why did the Prophet not divorce them? Allah (SWT) wanted to make them a test for verifying the faith and obedience of Muslims. They became the leaders of the enemies of imam Ali (AS) especially in the battle of Camel. Real believers followed Imam Ali (AS) while many Muslims went astray by joining the army of A'yisha to fight against Imam Ali (AS).
Distinguishing good Muslims from others needed a leadership for the good Muslims which is the leadership of Imam Ali, and a leadership for others which was A'yusha, Hafsa and their group.
'Allamah Tabataba'i mentions the view in this link. It is not the dominant view of Shi'i scholars today, but I think it makes sense.
God knows best
The Verse 33 - 33 in Sura Al Ahzaab mentioned many things about the wives of the Prophet (Peace Be Upon Him and His Holy Progeny) but the specific part of the purification has been explained by the Prophet himself when he clearly said that: These are my Progeny who are been purified. My purified Progeny are Ali (a.s.), Fatima (s.a.), Hasan (a.s.) and Husain (a.s.). No one knows the meaning of Quranic verses more than the Prophet, because the Prophet (Peace Be Upon Him and His Holy Progeny) is been asked by Allah and he is the responsible of explaining the meaning of Quranic Verses to the Ummah, that is why he explained exactly who are meant in the Verse 33 – 33 and he did not allow anyone from his wives to join when he put the Kisa (the Cloth) on Ali (a.s.), Fathema (s.a.), Hasan (a.s.) and Husain (a.s.) Only with not allowing any of his wives even Umme Salama who was very pious wife but she was not allowed to join them. This is a very clear evidence that the Verse does not talk about the wives but only the purified Progeny of Ahlulbayt who are Ali (a.s.), Fathema (s.a.), Hasan (a.s.) and Husain (a.s.).
Quran has informed about the future in a miraculous way after the defeat of the Romans. Usually the defeated nations can not stand up strongly in short period to defeat those who defeated them. Allah said in Sura Rum: And after being defeated they (Romans) will defeat (their opponents) within few years Bidh'i بضع سنين which is between three to nine or ten years. The exact number of years was not mentioned because the victory of the Romans on their enemies took few years through many battles and was not in just one year.
'The battles took few years till the Rum defeated their enemies. Quran said: في بضع سنين Within or during few years, which is exactly what happened.
The verse 33:33 was revealed informing about the Infallible progeny of the Prophet (SAWA). Hadith al-Kisaa' stated that the Prophet (SAWA ) kept the kisa (cloak) on Ali (as), Fatima (as), Hassan (as) and Hussain (as) and said: O Allah, theses are my Ahlul Bayt, so keep filth away from them and purify them real purification.. None of the wives of the Prophet was allowed to join them. This authentic Hadeeth is narrated in Sunni books like:
Saheeh Muslim 4450
Musnad Ahmad Ibn Hanbal 2903 and 16374 and 25300 and 25339 and 25383 and 25521 and more.
Tirmithi 3129 and 3130 and 3719 and 3809.
Nasa'ee in Sunan Al-Kubra v.5 p.107 and v.5 p.112
al-Bayhaqi in Al-Sunan al-Kubba v.2, p.149 and v.2 p. 142
It was also narrated in Shia books by:
· Sheikh al-Tusi in his book al-Amaali
· Tafsir al-'Ayyashi
· Tafsir Furat al-Kufi
· Tafsir al-Qummi by Ali ibn Ibrahim
· The book of Sulaym ibn Qays
· Kitab al-Khisal by Sheikh al-Saduq
We are not allowed to touch Quranic words or even letters with out ablution. When tattoo is on your body with Quranic words, you must remain always with ablution which is impossible because you need to go to the toilet and sleep etc.
The meaning of the verse can be that the Might and Power of Allah (SWT) is above every might and every power.
Pure would be permissible for us to use and ritually pure.
It is possible that they pronounce the permanent marriage contract without mentioning the dowry i.e Mahr, so they can decide on what it will be with a mutual consent after the marriage.
But if the intercourse takes place before determining the dowry, the woman will be eligible to ask for the Mahrul Mesl i.e. a dowry which is usually given to this type of girl with these characteristics and family and social position.
This is referring to Qur'an 36:12 and there is some discussion here:
If the phrase "imam mubeen" is understood to refer to a human Imam, such as Imam 'Ali, there is no reason why it has to refer to a human Imam who is presently living since the souls of humans exist after death, and the Qur'an states that martyrs are alive. Although, of course, it could, and God knows best.
This narration is weak and not authentic because of its narrator (Jafar al-Khuza'ee) is unknown and never been authenticated by any of our Ulama. Al-Majlisi in Baharul Anwaar mentioned that this narration is weak.
Al-Kho'ee in Mo'jam Rijal al-Hadeeth stated that the narrator ( Jafar Al-Khzaa'ee is unknown.
'The authentic narrations in all Shia books and many Sunni books stated that this verse was revealed on the Day of Ghadeer. (Al-Kafi 1:289, and 1:198)
Many Sunni scholars narrated authentic Hadeeths that this verse was revealed on the Day of Ghadeer e.g.
1.Al-Tabari in his book Al-Wilayah,
2, Ibn Oqdah.
3. Ibn Asaakir.
4. Ibn Mardawayh.
5. Al-Hafidh Abu Na'eem in his book (Maha Nazala Min al-Quran Fi Ali).
6. Al-Khateeb al-Baghdadi in Tareekh Baghdad 8:290 .
7.al-Hafidh al-Sijistani in his book al-Wikayah.
8. Al-Khawarizmi in al-Manaaqib:page 80.
9. al-Hamaweeni al-Hanafi in Faraa'id al-Simtayn in chapter 12.
No scholar can turn his face away from many authentic narrations and take instead a single weak narration.