Wasu malamai sun takaita Ijma'i ga iyalan gidan Annabi Muhammadu ﷺ. Domin tabbatar da ra'ayinsu, suna komawa ga dalilai masu zuwa:

Some Ulema have confined Ijma‟ to the household of Prophet Muhammad (saw). In support of their argument, they refer to the following evidence:

"Ya ku matan Annabi ﷺ... Allah yana son ya tsarkake mutanen Gidan (Annabi ﷺ) daga ƙazanta (al-Rijis)" (Suratul Al-Ahzab: 32-33)

“O Wives of the Prophet (saw)... Allah wishes to cleanse the people of the House (of Prophet (saw) of impurities (al-Rijis)” (TMQ Al-Ahzab: 32-33)

Masu goyon bayan irin wannan Ijma‟i sun ce, a lokacin da aka saukar da wannan Ayar, Manzon Allah ﷺ ya ɗauki alkyabbarsa ya rufe Imam Ali (ra), Hussaini, Hasan da Fatima Umm Hasan (ra), sannan ya ce:

The proponents of this type of Ijma‟ have said that when this Ayah was revealed the Messenger (saw) took his cloak and covered Imam Ali (ra), Hussein, Hasan and Fatimah umm Hasan (ra) and said:

"Ya Allah, waɗannan mutanen gidana ne." (Tirmiżi)

“O Allah these are members of my household.” (Tirmidhi)

Har ila yau, malamai sun tabbatar da hujjarsu daga Sunnah da wannan magana ta Annabi ﷺ:

Also, the Ulema have backed their argument from the Sunnah with this saying of the Prophet (saw):

"Ina barin a cikinku abubuwa biyu masu daraja (al-thaqalayn), littafin Allah da iyalina (Usra)." Saboda haka, ana da'awar cewa Allah (SWT) ya cire ar-Rijis daga iyalan Annabi ﷺ, kuma ar-Rijis na nufin kuskure. Bisa ga hujjarsu, Ahlul Bait ba sa yin kuskure, saboda haka ijma'insu tushe ne halastacce na Shari'ah.

“I am leaving amongst you two valuable things (al-thaqalayn), the book of Allah and my (Usra) family.” Thus, the claim is made that Allah (swt) has lifted ar-Rijis from the family of the Prophet (saw) and that ar-Rijis means mistake. According to their argument, Ahlel Bayt are infallible, and thus, their Ijma‟ is a legitimate source of Shari‟ah.

Dangane da Ayar da ke cikin Suratul Ahzab, ma'anarta ba ta Qat'i ba ce (ba ta bayyana karara ba). Haka kuma, an saukar da wannan Ayar game da matan Manzon Allah ﷺ ma. Ba ta keɓanta ga Fatima Umm Hasan (ra), Ali (ra) da 'ya'yansu (ra) ba. Shin hakan yana nufin dukkan matan Manzon Allah ﷺ ba su yin kuskure?

In response to the Ayah in Surah al-Ahzab, the meaning is not Qata‟i (decisive). Also, this Ayah was revealed in regards to the wives of the Prophet (saw) as well. It is not exclusive to Fatimah umm Hasan (ra), Ali (ra) and their sons (ra). Does this mean that all his (saw) wives were infallible?

Shin, a kan wannan hujja, ya kamata su kasance haka? Har ila yau, kalmar "ar-Rijis" da aka ambata a cikin Ayar tana nufin kawar da zato ko cin amana, ba kuskure ba. An ambaci kalmar Rijis a ayoyi da dama da ma'anar ƙazantar ɗabi'a, kamar haka:

Based on this argument, they should be? Also, the word “ar-Rijis” mentioned in the Ayah means the lifting of suspicion or dishonesty and not mistake. The word Rijis has been mentioned in many Ayahs under the meaning of moral impurities such as:

"Ta haka Allah yake sanya rijs (kunya/abin kunya) a kan waɗanda ba su yi imani ba." (TMQ Al-An'am: 125)

“Thus Allah lays rijis (shame) upon those who believe not.” (TMQ Al-An‟am: 125)

"Babu wani rai da zai yi imani face da izinin Allah. Yana sanya Rijs (ƙazanta) a kan waɗanda ba su da hankali." (Suratu Yunus: 100)

“It is not for any soul to believe except by the permission of Allah. He has set Rijis (uncleanness) upon those who have no sense.” (TMQ Yunus: 100)

Rijs, a cikin waɗannan wurare da yawa a cikin rubutun Alkur'ani, yana nufin ƙazanta na ɗabi'a. Kawar da rijs ba ta kowace hanya yana nufin cewa su ba su da kuskure.

Rijis, in these and many other places in the Qur‟anic text, denotes moral impurities. Removing the Rijis does not in any way mean that they are infallible.

Dangane da Hadisin da ya ruwaito cewa Annabi ﷺ ya lulluɓe Imam Ali, Fatimah Umm Hasan (RA), Hussaini da Hasan (RA) da mayafinsa, sannan ya ce: "Waɗannan ne iyalina", wannan ba alama ce cewa Ahlul Baiti an iyakance su ga su kaɗai ba. Kalmar "iyali" a cikin Aya a cikin Suratul Ahzab tana nufin matan Annabi ﷺ ma.

As for the Hadith, which narrated that the Prophet (saw) covered, with his (saw) cloak, Imam Ali, Fatimah Umm Hasan (ra), Hussain and Hasan (ra), and then said, these are my family, it is by no means an indication that Ahlel Bayt is solely limited to them. The word family in the Ayah in Surah Ahzab means the wives of the Prophet (saw) as well.

Wani Hadisi na Ath-Thaqalayn wanda Zayd Bin Arqam (ra) ya ruwaito ya goyi bayan wannan. Domin fayyace wannan Hadisi, Husaini (ra) ya ce wa Zayd (ra) "Ya Zayd, su waye iyalan sa ﷺ? Shin ba matansa ba ne?" Ya ce, "Eh, matan sa ﷺ iyalansa ne, amma iyalansa ﷺ su ne wadanda aka hana su karbar Sadaqah (sadaka)." Sai ya tambaya, "Su waye su?" Zayd ya ce, "Su ne iyalan Ali, iyalan Aqil, iyalan Ja'afar." Husaini ya sake tambaya, "Shin duk wadannan mutane an hana su karbar Sadaqah ne?" Sai ya amsa, "Eh."

A Hadith of Al-Thaqalayn narrated by Zayd Bin Arqam (ra) has backed this. For clarification of this Hadith, Hussein (ra) said to Zayd (ra) “O Zayd who are his (saw) family? Are they not his (saw) wives?” He said, “Yes his (saw) wives are his (saw) family, but his (saw) family are those who have been excluded from accepting Sadaqah (charity)” So he inquired, “Who are they?” - Zayd said, “they are the family of Ali, the family of Aqil, the family of Ja‟fer”. Hussain then asked, “Have all these people been excluded from accepting Sadaqah?” And he replied, “Yes”.

Duk wannan yana tabbatar da cewa ayar da aka ambata ba za a iya ɗaukarta a matsayin hujja cewa ijma'in Ahlul Bait da kasancewarsu ba su yin kuskure yana da tushe ba. Wannan kuma yana nufin cewa Ahlul Bait ba a iyakance su ga Fatimah Ummu Hasan, Ali (ra) da 'ya'yansu (ra) kawai ba.

All of this confirms that the mentioned Ayah cannot be taken as evidence that the consensus of ahlel bayt and their infallibility is justified. This means that Ahlel Bayt is not restricted to Fatimah umm Hasan, Ali (ra) and their sons (ra) only.