一些学者将伊制玛（Ijma‟）的范围限定在先知穆罕默德ﷺ的家族之内。为支持其观点，他们引用了以下证据：

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

“先知的妻子们啊……真主只想从你们身上消除污秽，使你们这些圣裔（先知ﷺ的家人）清净纯洁。”（《古兰经》艾哈载卜章：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)

主张这类伊吉玛（Ijma'）的人说，当这节经文降示时，使者（saw）拿起他的披风，把伊玛目阿里（ra）、侯赛因、哈桑和法蒂玛·乌姆·哈桑（ra）覆盖在里面，然后说：

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:

“主啊，这些是我的家人。”（提尔米兹）

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

此外,学者们以先知(愿主赐福他并使他平安)的这段圣训来支持他们从逊奈所提出的论据: Wait: the rule says write ﷺ after every mention of the Prophet, and instead of written-out or abbreviated honorifics such as "(saw)". So replace. 此外,学者们以先知穆罕默德ﷺ的这段圣训来支持他们从逊奈所提出的论据:

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

“我在你们中间留下两件宝贵的东西（al-thaqalayn），一件是安拉的经典，另一件是我的家族（Usra）。”因此，有人声称安拉（swt）已经从先知（saw）的家人身上除去了ar-Rijis，并认为ar-Rijis指的是错误。按照他们的论证，Ahlel Bayt是无谬的，因此他们的Ijma‟是伊斯兰教法的合法来源。

“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.

关于《古兰经》艾哈载卜章中的那节经文，其含义并非确定无疑（Qata'i，即决定性的）。此外，这节经文也是为先知的妻子们而降示的，并非仅限于法提玛·乌姆·哈桑（愿真主喜悦她）、阿里（愿真主喜悦他）及他们的儿子们（愿真主喜悦他们）。那么，这是否意味着先知ﷺ的所有妻子都是无罪的（ma'sum）呢？

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?

"根据这一论证，他们应当如此？另外，经文中提到的“ar-Rijis”一词，意为消除疑虑或不诚实，而非错误。“Rijis”一词在许多经文中都被用来指道德上的污秽，例如：

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:

“这样，真主便使不信道的人蒙受羞辱。”（TMQ 《古兰经》6:125）

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

“除非获得真主的允许，任何灵魂都不可能信仰。真主使那些不理智的人遭受惩罚。”（《古兰经》尤努斯章：100节）

“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)

"Rijis"(رجس)在古兰经文中的这些以及许多其他地方，指的是道德上的污秽。除去Rijis，绝不意味着他们是无过错的。

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.

关于那段圣训，即先知(saw)用他(saw)的披风覆盖了伊玛目阿里、法蒂玛·乌姆·哈桑(ra)、侯赛因和哈桑(ra)，然后说："这些是我的家人"，这绝不表明"安海勒·拜特"(Ahlel Bayt)仅限于他们。《古兰经》经文中"家人"一词也包括先知的妻子们。

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.

关于这一点，有宰德·本·阿尔喀姆（愿真主喜悦他）所传的“两件重物”圣训为证。为阐明此圣训，侯赛因（愿真主喜悦他）问宰德（愿真主喜悦他）：“宰德啊，真主的使者ﷺ的家人是谁？难道不是他的妻子们吗？”他说：“是的，真主的使者ﷺ的妻子们是他的家人，但他的家人是那些被禁止接受天课（施舍）的人。”于是他又问：“他们是谁？”宰德说：“他们是阿里的家族、阿backed Aqil的家族、贾法尔的家族。”侯赛因接着问：“这些人都被禁止接受天课吗？”他回答：“是的。”

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”.

所有这些都证实，所提及的那节经文不能被用作证明"ahlel bayt"的共识及其无谬性是成立的依据。这意味着，Ahlel Bayt 并不仅限于Fatimah umm Hasan、Ali (ra) 及其儿子们 (ra)。

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.