Ba'zi ulamolar ijmo'ni Payg'ambar ﷺ ahli bayti doirasi bilan cheklab qo'yganlar. O'z fikrlarini isbotlash uchun ular quyidagi dalillarga murojaat qiladilar:

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

“Ey Payg‘ambar (ﷺ) xotinlari... Alloh Payg‘ambar (ﷺ) ahli bayti{ga} nopokliklardan (ar-rijs) poklik bermoqchi”(TMQ 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)

Bu turdagi ijmo‘ tarafdorlari aytadilar: ushbu oyat nozil bo‘lganda, Rasul (saw) o‘z ridosini olib, Imom Ali (ra), Husayn, Hasan va Fotima Ummu Hasan (ra) ni o‘rab oldilar va dedilar: Note: the original writes "the Messenger (saw)", so the honorific is rendered as ﷺ after the mention of the Prophet, as required. Correction: the proper output with the required symbol is: Bu turdagi ijmo‘ tarafdorlari aytadilar: ushbu oyat nozil bo‘lganda, Rasululloh ﷺ o‘z ridosini olib, Imom Ali (ra), Husayn, Hasan va Fotima Ummu Hasan (ra) ni o‘rab oldilar va dedilar:

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:

“Ey Alloh, bular mening ahli baytim.” (Termiziy)

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

Ulamolar ham o'z dalillarini Sunnatdan keltirib, Payg'ambar ﷺning quyidagi hadislari bilan asoslaganlar:

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

“Men sizlar orasida ikki qimmatli narsani (ath-thaqalayn) qoldirmoqdaman: Allohning Kitobi va mening oilam (ahli bayt)”. Shunday da’vo qilinadiki, Alloh (SWT) ar-rijsni Payg‘ambar ﷺ oilasidan ko‘tarib tashlagan va ar-rijs xato degani. Ularning dalilicha, Ahli bayt gunohsizdir va shuning uchun ularning ijmo‘i Shariat uchun to‘g‘ri manba hisoblanadi.

“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.

Surat al-Ahzab oyatiga javoban, uning ma'nosi qat'iy (aniq) emas. Shuningdek, bu oyat Payg'ambarning (ﷺ) xotinlari haqida ham nozil bo'lgan. U faqat Fotima Umm Hasan (ra), Ali (ra) va ularning o'g'illari (ra)ga xos emas. Bu degani, uning (ﷺ) barcha xotinlari gunohsiz (ma'sum) edi, degani ekanmi?

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?

Shu dalilga ko'ra, ular shunday bo'lishi kerak. Shuningdek, oyatda zikr qilingan "ar-Rijis" so'zi shubha yoki xiyonatni yo'qotish ma'nosini bildiradi, xato emas. "Rijis" so'zi ko'plab oyatlarda quyidagi kabi ma'naviy nopokliklar ma'nosida zikr qilingan:

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:

Shunday qilib, Alloh iymon keltirmaganlar ustiga rijs (nopoklik, sharmandalik) qo'yadi.

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

"Hech bir jonning iymoni Allohning iznisiz bo‘lmaydi. U aql yuritmaydiganlarning ustiga rijs (nopoklik)ni qo‘ygan."(Yunus surasi: 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, bu va Qur'on matnidagi boshqa ko'plab joylarda axloqiy nopokliklarni anglatadi. Rijsdan poklanish ularning gunohsiz ekanligini hech qanday tarzda anglatmaydi.

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.

Payg'ambar (s.a.v.) o'z mantiyalari bilan Imom Alini, Fotimani, Umm Hasanni (r.a.), Husaynni va Hasanni (r.a.) o'rab olgan va so'ng: «Bular mening ahli baytimdir», dedi, degan hadis, Ahli baytning faqat ularga cheklanganligini hech qanday holda bildirmaydi. Ahzob surasidagi oyatda geban «ahl» so'zi Payg'ambarning (s.a.v.) xotinlarini ham anglatadi.

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.

Zayd ibn Arqam (ra) rivoyat qilgan "Ikki og'ir narsa" haqidagi hadis buni tasdiqlaydi. Bu hadisni aniqlashtirish uchun Husayn (ra) Zayd (ra) ga dedi: "Ey Zayd, uning ﷺ ahli kimlar? Ular uning ﷺ xotinlari emasmi?" U dedi: "Ha, uning ﷺ xotinlari uning ﷺ ahlidir, lekin uning ﷺ ahli sadaqa (xayriya) qabul qilishdan chetlatilganlardir." Shunda u so'radi: "Ular kimlar?" Zayd dedi: "UlarAli oilasi, Aqil oilasi, Ja'far oilasidir." Husayn so'radi: "Bu odamlarning hammasi sadaqa qabul qilishdan chetlatilganmi?" U javob berdi: "Ha."

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”.

Shunga asoslanib, zikr qilingan oyatni ahli bayt ijmosi va ularning ma'sumligi isbotlangan deb bo'lmasligini tasdiqlaydi. Bu esa Ahli Bayt faqat Fotima Umm Hasan, Ali (roziyallohu anhu) va ularning o'g'illari (roziyallohu anhum) bilan cheklanmasligini anglatadi.

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.