وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا ﴿۳۴﴾ إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا ﴿۳۵﴾

﴾31﴿ Wa mai yaqnut minkunna lillaahi wa Rasoolihee wa ta'mal saalihan nu'tihaaa ajrahaa marratayni wa a'tadnaa lahaa rizqan kareema
﴾32﴿ Yaa nisaaa'an Nabiyyi lastunna ka ahadim minan nisaaa'i init taqaitunna falaa takhda'na bilqawli fa yatma'al lazee fee qalbihee maradunw wa qulna qawlam ma'roofaa
﴾33﴿ Wa qarna fee bu yoo tikunna wa laa tabarrajna tabarrujal Jaahiliyyatil oolaa wa aqimnas Salaata wa aaateenaz Zakaata wa ati'nal laaha wa Rasoolah; innamaa yureedul laahu liyuzhiba 'ankumur rijsa Ahlal Bayti wa yutahhirakum tatheeraa

﴾31﴿ And whoever among you follows Allah, the Exalted, and His Messenger and acts according to the Sunnah, We will grant them their reward twice, and We have prepared for them an honorable provision
﴾32﴿ O wives of the Prophet, peace and blessings be upon him, you are not like any other women if you fear Allah. So do not be soft in speech, lest he in whose heart is a disease should covet, but speak in a manner that is in accordance with the law
﴾33﴿ And remain in your homes and do not display your adornment as in the former days of ignorance. And establish prayer, give zakat, and obey Allah, the Exalted, and His Messenger. Indeed, Allah, the Exalted, only intends to remove impurity from you, O people of the household of the Prophet, peace and blessings be upon him, and to purify you with a complete purification

[31] After mentioning the increase in their punishment, the verse then mentions the increase in their reward — but this reward is based on righteous deeds, not on lineage or relation, and it serves as a glad tiding.
"Rizqan karīman" — according to most commentators, this refers to Paradise, because karīm (generous, noble) implies a provision that is effortless, entirely beneficial, with no deficiency or harm — and such provision exists only in Paradise.
However, Biqā‘ī and Khaṭīb Sharbīnī interpret it as referring to both worldly and eternal provision. In this view, karīm means blessed and abundant, and it corresponds to the kind of sustenance described in the verse: “He provides for him from where he does not expect” (yarzuquhu min ḥaythu lā yaḥtasib).
[32] This is the second address to the wives of the Prophet (May Allah bless him and give him peace), and it discusses the etiquette of speaking and conversation.
"Ka-aḥadin" — the word aḥad is used because it includes singular, dual, and plural, as well as male and female, meaning: You are not like any other women — in status and honor.
However, the basis of virtue is not lineage, but taqwā (God-consciousness), which is why the phrase "in ittaqaytunna" is mentioned — meaning: if you have taqwā, by acting on the previous two verses.
"Fa-lā takhḍa‘na" — this flows from the earlier statement of their elevated status. It means: Do not speak softly or with flirtation or charm, in a manner that might influence a listener’s (especially a corrupt person’s) heart wrongly.
"Maraḍ" — refers to sin, immorality, or a man's inclination toward women and desire to converse or sit with them.
"Qawlan ma‘rūfan" — this indicates that the command is not to speak harshly or rudely, but rather to speak in a manner that is respectful, purposeful (whether worldly or religious), and free from any negative effects.
[33] This is another address to the wives of the Prophet (May Allah bless him and give him peace). After mentioning the etiquette of speech in the previous verse, this verse now addresses practical etiquette.
"Wa qarna" — means stay settled and firmly remain in your homes, and do not leave except for a necessary shar‘ī reason. As mentioned in the hadith about Sawda (may Allah be pleased with her), she did not even leave her home for voluntary Hajj or ‘Umrah. She would say: Allah has commanded us: "And remain in your homes."
"Wa lā tabarrajna" — means do not display your beauty, adornment, or charming behavior. "Tabarruj" includes exposing ornaments, beautified speech or behavior, and drawing attention by dress or presence.
"Al-jāhiliyyah al-ūlā" — refers not to one specific era, but any time prior to Islam where religion was absent. Any post-Islamic return to such ways is the second jāhiliyyah.
In the first jāhiliyyah, women would expose their hair and face, walk in front of men openly, wear no proper coverings, or loosely hang their shawls, and they would beautify themselves when going to markets or gatherings.
Sadly, many Muslim women today have revived all these jāhiliyyah practices — and even exceeded them. This is a serious sin, though many don't even recognize it as such.
“And Allah is the One from whom help is sought, and to Him is the complaint.”
"Liyudhhiba ‘ankumu al-rijs" — so that He may remove impurity from you. This includes false beliefs, immoral actions and character, hypocrisy, as in the verse “Indeed, they are impurity” [Tawbah 9:95], and it also includes worldly and otherworldly punishments.
"Ahl al-bayt" — linguistically means those deserving to spend the night in the house, and therefore its primary reference is to the wives, as seen in Surah Hūd (11:73), where the wife of Ibrahim (peace be upon him) is addressed as such.
Here, the context clearly begins with a direct address to the wives of the Prophet, confirming that they are included in Ahl al-Bayt.
Later, the term extends to include children and others who live closely in the Prophet’s household.
This is a clear refutation of the Shī‘ah claim that the Prophet’s wives are not part of Ahl al-Bayt — which is ignorance on their part.
Yes, the Prophet (May Allah bless him and give him peace) also referred to Ḥasan, Ḥusayn, Fāṭimah, and ‘Alī (may Allah be pleased with them) as Ahl al-Bayt — and that was to indicate that the term is not limited to wives alone, not to exclude them.