Consensus Among Ahlesunnah Scholars That Wives of Prophet (Saw) Are Included in Ahlebayt

Consensus among Ahlesunnah Scholars that Wives of Prophet(saw) are included in Ahlebayt mentioned in (33:33) Defending Ahlul Bayt
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Consensus among Ahlesunnah Scholars that Wives of Prophet(saw) are included in Ahlebayt mentioned in (33:33)
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3 Votes 1 . Al-Razi, al-Tafsir al-Kabir (6:615): Allah Most High quit using the feminine pronoun in his address and turned to the masculine by saying {liyudhhiba ànkum al-rijsa = to remove uncleanness far from you [masculine plural]}, so as to include both the women of his [i.e. the Prophet's] house and the men. Explanations have differed concerning the Ahl al-Bayt but the most appropriate and correct is to say they are his children and wives; al-Hasan and al-Husayn being among them and Àli being among them due to his cohabitation with the daughter of the Prophet and his close companionship with the Prophet . Follow
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Consensus among Ahlesunnah Scholars that Wives of Prophet(saw) are included in Ahlebayt mentioned in (33:33) Defending Ahlul Bayt and Sahaba
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2. Al-Baghawi, Maàlim al-Tanzil (2:393): In this verse [Hud 73] there is a proof that wives are part of Ahl al-Bayt. (3:428) He means by Ahl al-Bayt [in 33:33] the wives of the Prophet because they are Enter in hisemail house and this is the address narration of Saìd ibn Jubayr from Ibn Àbbas.
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CLEARING MISCONCEPTIONS
3. Al-Baydawi, Anwar al-Tanzil (4:374): The Shiàs claim

by WordPress.com that verse 33:33 is specific toPowered Fatima, Àli, and their two sons
Allah be well-pleased with them and their adducing it as proof of their immunity from sin (ìsmat) and of the probative character of their consensus, is weak, because restricting the meaning to them is not consistent with what precedes the verse and what follows it. The thread of speech means that they are part of the Ahl al-Bayt, not that others
THE TWO WEIGHTY THINGS
are not part of it also. 4. Al-Khazin, Lubab al-Tawil fi Maàni al-Tanzil (3:490): They [Ahl al-Bayt] are the wives of the Prophet because they are in his house. Then he mentions the other two explanations, namely, that they are the Ìtra or that they are the families of Àli, Àqil, Ja`far, and al-Àbbas. 5 . Al-Nasafi, Madarik al-Tanzil wa Haqaiq al-Tawil (3:490): There is in it [verse 33:33] a proof that his wives are part of the Folk of his Household (min ahli baytihi). He said from you [M] (ànkum) because what is meant are both the men and women of his family (l) as indicated by {wa yutahhirakum tathran = and cleanse you [M/F] with a thorough cleansing} from the filth of sins.
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6. Al-Tabari, Tafsir (22:7) [after citing reports explaining Ahl al-Bayt to mean the Ìtra] and al-Wahidi, Asbab al-Nuzul (p. 299 #734): From Ìkrima concerning 33:33: It is not as they claim, but the verse was revealed concerning the wives of the Prophet . 7. Al-Zamakhshari, Tafsir al-Kashshaf (2:212): In this [33:33] there is an explicit proof that the wives of the
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Prophet Allah bless and greet him are among the People
of his House (min Ahli Baytihi). 8. Al-Shawkani, Fath al-Qadir (4:278-280) Ibn Àbbas, Ìkrima, Àta, al-Kalbi, Muqatil, and Saìd ibn Jubayr said the wives of the Prophet are specifically meant [in 33:33], and by house are meant the houses of his wives as mentioned before in the verses. While Abu Saìd al-Khudri, Mujahid, and Qatada it is also related from al-Kalbi said that those meant are specifically Àli, Fatima, al-Hasan, and
THE BACKFIRE
al-Husayn. They adduced the fact that the pronouns are in the masculine, but this was refuted by the fact that the noun Ahl is masculine and therefore necessitates a masculine gender as in the verse [Hud 73]. A third group stands midway between the two and includes both [the wives and the Ìtra] A number of the verifying authorities consider this the most correct explanation, among them al-Qurtubi, Ibn Kathir, and others. Al Shawkani says in his tafsir al fat-h al qadeer the various views, and he says: . and whoever makes this verse refer specifically to either group exclusively (the wives) OR (fatima, ali, hassan, hussein) then he has included part but excluded part which is forbidden to exclude. And to this position a group of scholars has gone, including Qurtubi, Ibn Kathir, and others. 9. al-Mubarakfuri, Tuhfat al-Ahwadhi (9:48-49) : Ibn Àbbas, Ìkrima, Àta, al-Kalbi, Muqatil, and Saìd ibn Jubayr said the wives of the Prophet are specifically meant [in 33:33], and by house are meant the houses of his wives as mentioned before in the verses. While Abu Saìd al-Khudri, Mujahid, and Qatada it is also related from al-Kalbi said that those meant are specifically Àli, Fatima, al-Hasan, and al-Husayn. They adduced the fact that the pronouns are in the masculine, but this was refuted by the fact that the noun Ahl is masculine and therefore necessitates a masculine gender as in the verse [Hud 73]. A third group stands midway between the two and includes both [the wives and the Ìtra] A number of the verifying authorities consider this
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the most correct explanation, among them al-Qurtubi, Ibn Kathir, and others. 10 . Al-Jalalayn: Ahl al-Bayt [in 33:33] i.e. the wives of the Prophet(saw) 11. Al-Sawi, Hashiyat al-Jalalayn: It was said the verse [33:33] is comprehensive (`mma) to mean the People of his House in the sense of his dwelling and these are his wives, and the People of his House in the sense of his lineage and these are his offspring. 12. Al-Suyuti, al-Durr al-Manthur (6:603): [after citing the narrations of the Ìtra] Ibn Sa`d narrated from Ùrwa that he said: Ahl al-Bayt [in 33:33] means the wives of the Prophet and it was revealed in the house of Àisha. 13. Ibn al-Jawzi, Zad al-Masir fi Ìlm al-Tafsir (6:378): Then He showed their superiority over all women when He said: {You [feminine] are not like anyone [masculine] of the women} (33:32). Al-Zajjaj [the philologist] said: He did not say, like any other woman in the feminine, because the masculine form denotes a general exclusion of both male and female [human beings], one and all. 14 . Ibn Juzayy, Tafsir (p. 561): The Ahl al-Bayt of the Prophet are his wives, his offspring, and his near relatives such as al-Àbbas, Àli, and all for whom receiving sadaqa is unlawful. 15. Al-Bukhari, Sahih: Hadith from Anas: The Prophet visited Àisha and, upon entering her house, said: As-Salmu àlaykum Ahl al-Bayt! wa rahmatullah. Whereupon she responded: Wa àlayka as-Salam wa rahmatullah, how did you find your wives [ahlak]? May Allah bless you. Then he went around to see all of his wives and said to them exactly what he had said to Àisha. 16. Al-Wahidi, al-Wajiz fi Tafsir al-Kitab al-Àziz (2:865): Ahl al-Bayt [in 33:33] meaning, the wives of the Prophet and the men [and women] of the People of his House.
17. Al-Thaàlibi, Jawahir al-Hisan fi Tafsir al-Quran (2:212): This verse [Hud 73] shows that the wife of a man is part of the People of his House (min Ahli Baytihi) and the House in Surat al-Ahzab [33:33] refers to the dwelling quarters [i.e. of the wives]. 18. Ibn Kathir, Tafsir (3:532) and al-Wahidi, Asbab al-Nuzul (p. 299 #733): From Ibn Àbbas: This verse [33:33] was revealed concerning the wives of the Prophet . 19. Ibn Jamaà, Ghurar al-Tibyan fi Ma lam Yusamma fi alQuran (p. 421 #1201) and al-Suyuti in Mufhamat al-Aqran fi Mubhamat al-Quran: Ahl al-Bayt in verse 33 are the Prophet and his wives. It was also said they are Àli, Fatima, alHasan, and al-Husayn, and it was also said they are those for whom sadaqa is unlawful [i.e. l Àqil, l Àli, l Ja`far, and l al-Àbbas]. 20. Al-Zarkashi, al-Burhan fi Ùlum al-Quran (2:197): The phrasing of the Quran [in Surat al-Ahzab] shows that the wives are meant, that the verses were revealed concerning them, and that it is impossible to exclude them from the meaning of the verse. However, since others were to be included with them it was said with the masculine gender: {Allah desires to remove uncleanness far from you [masculine plural], O Folk of the Household}. It is then known that this desire comprises all the Folk of the Household both male and female as opposed to His saying {O wives of the Prophet} and it shows that Àli and Fatima are more [specifically] deserving of this description ["Ahl al-Bayt"] than the wives. 21. Al-Jassas, Ahkam al-Quran (4:378-379): It [the verse Hud 73] shows that the wives of the Prophet Allah bless and greet him are of the People of his House (min Ahli Baytihi) because the angels names Ibrahims wife as being of the People of his House, and so has Allah Most High said when addressing the wives of the Prophet Allah bless and greet him when He said: [33:33]. His wives are part of those meant because the beginning of the address concerns them.
22. Abu al-Suùd, Irshad al-Àql al-Salim ila Mazaya alQuran al-Karim (7:103):This [33:33], as you see, is an explicit verse and a radiant proof that the wives of the Prophet Allah bless and greet him are among the People of his House (min Ahli Baytihi), ruling once and for all the invalidity of the opinion of the Shiìs who narrow it to mean only Fatima, Àli, and their two sons Allah be well-pleased with them. As for what they claim as their proof [hadith of the Mantle], it only shows that they [the Four] are part of Ahl alBayt, not that other than them are excluded. 23. Sayyid Abul Ala Mawdoodi, Tafheem ul Quran (commentary 33:33) states: rather the more correct thing is that the verse is actually addressed to the wives and the children become included in the household only because of the sense of the word. That is why according to lbn Abbas and Urwah bin Zubair and Ìkrimah, the word ahl al-bait in this verse implies the wives of the Holy Prophet. 24 . Mufti Shafi Uthmani, Maarif ul quran vol 7, pg 150: The sound position is that under the word ahlebayt the blessed wives are included in any case, because they themselves are the cause for the revealation of this verse. And the inclusion of the direction addresses of the revelation cannot be subjected to any doubts. And sayyiduna Fatima, ali, hasan , hussain (may allah be pleased with them all) too in accordance with the saying of prophet(saw) are included in ahlebayt. 25 . Sayyid qutub, In the shade of Quran vol XIV , pg. 55-59 : The passage we are currently discussing now includes an address to the Prophets wives giving them instructions concerning their relations with other people, their own status and their relations with God. This address also includes a gentle directive expressed in fine style: God only wants to remove all that is loathsome from you, you members of the [Prophets] household, and to purify you fully. (Verse 33) 26. Ibn Hajar al Haytami; al-Sawaiq al-Muhriqah, Ch. 11, section 1, p220) He mentions what he considers is the correct opinion which is that ahl al bayt are his wives, Fatimah, Ali, al Hasan, al Husain, and Bani Hashim and Muttalib.
27. Imam Qurtubi: He states that it was Al Zajjajs opinion that the wives of the Prophet peace be upon him are included in the Ahlel Bayt 28. Sheikh Sharaawi:He gives a nice argument from an Arabic linguistic point of view that the verse is including the wives of the Prophet peace be upon him he states: And it is noted in this verse as well: {Allah only wishes to remove from you impurity, people of household, and to purify you completely}[al-Ahzab: 33] that it is narrated regarding the women, rather it is an issue considered covering the men; thus consider the pronoun mentioned {to remove from you (masculine plural)}[al-Ahzab:33] and it does not say from you (feminine plural), and it is the same in: {and to purify you completely}[al-Ahzab:33] and it proves true that by people of the household is intended the men and women altogether. 29. Maulana syed mohammad Naeem-ud-Deen Muradabadi (who was khalifa of ahmed raza khan barelwi): from this verse the fazilat of ahle bayt is proved, In ahlebayt wives of prophet(saw) and hz Fatima(ra), hz ali(ra). Hz hassan(ra), hz hussain(ra) are included . This is the conclusion when verse and narrations are referred and this was even the view of Imam Abu Mansoor Maturudi.( Khazaain-ul-Irfan, under verse 33:33) 30 . Al-samarkandi said: ["Ahl al Bayt" is a masculine word, that's why the verse switches from feminine to masculine when referring to "Ahl al Bayt".] Now this means that he considered the previous verses of tatheer which were referring to wives of prophet(saw) compatible with the masculine form because he didnt say the tense changes because of inclusion of males in it or a group in which some males were present was being referred, rather he said the change in gender of tenses is because of the word Ahlebayt itself being Masculine. (tafsir bahrul ulum by al-samarkandi (d. 375 AH))
THE SCHOLARS WHO DECLARED THAT THE MAJORITY OF SCHOLARS INCLUDE WIVES OF PROPHET(SAW) IN
AHLEBAYT
1. Imam Ibn katheer(rah) said: This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view.(tafseer ibn katheer, for verse 33;33) So hes saying either way, they are part of the reason for the verse to be revealed. 2. Imam sakhawi(rah): 1385 . 146 : ) : : ).
Al Sakhawi says in Al Qawl al badee fee bayaan Seeghat al Salaat fee altashahud: and the conclusion is that they are those for whom charity is forbidden, and it has been mentioned that this is the opinion of the majority, and this is related from Al Shafee, and in the school of Ahmed bin Hanbal that those are the Ahl al Bayt, and it was said: what is meant are his wives and his descendents. 3. Imam Qastalani(rah): : :.
Al Qastalani said: the correct answer is that they are those for whom charity is forbidden, as was recorded by al Shafee and what was selected by the majority and supported by what was said by al Hassan bin Ali: The family of Muhammad, charity is not permitted for us, and it was said that what is meant by the family of Muhammad are his wives and descendents. [Al Kashf wal Bayaan by Al Thaalabi]
DECISIVE PROOF:
Here we will be providing proofs from two great authorities of
Tafseer ul quran. Because their knowledge of Quran and their views takes precedence over the view of general scholars( if the view of general scholars is not backed by any authentic ahadees) if it contradicts the views of these two great scholars of tafseer. 1. Abdullah ibn Abbas(ra) [Sahi bukhari 1.75:] Narrated Ibn Àbbas: Once the Prophet embraced me and said, O Allah! Bestow on him the knowledge of the Book (Quran). Now this same ibn abbas(ra) for whom prophet(saw) made dua, that he be granted knowledge of Quran believed that, the verse of tatheer was revealed for wives of prophet(saw). : . [ 33 : ] ) 2/221 : : Ibn Abbas RAA: Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, He said: It was revealed especially about the wives of the prophet PBUH. Siyar Aalam al nubalaa Rank: Good Isnad. 2. Ikrima mawla ibn Abbas. First let us make you aware of the praise of scholars regarding his knowledge of tafseer of quran. Qatada said: Most knowledgeable from people in halal and haram is Hasan, and most knowledgeable in rituals of haj Ata, and most knowledgeable in tafsir Ikrima. (Juzz fihi zikri hal Ikrima mawla ibn Abbas by Hafidh Munziri.p 23, #25). Jabir ibn Ziyad Abu Shatha said: He is most knowledgeable of people. (Juzz fihi zikri hal Ikrima mawla ibn Abbas by Hafidh Munziri.p 24, #26). : : : ?: .
Salam ibn Miskin said: Ikrima is most knowledgeable of people in tafsir. (Juzz fihi zikri hal Ikrima mawla ibn Abbas by Hafidh Munziri.p 24). Sufayn as-Sawri said: Take tafsir from Ikrima, Saeed ibn Jubayr, Mujahid and Dahhak.(Juzz fihi zikri hal Ikrima mawla ibn Abbas by Hafidh Munziri.p 25, #29). Shabe said: No one remained more knowledgeable in book of Allah, than Ikrima. (Juzz fihi zikri hal Ikrima mawla ibn Abbas by Hafidh Munziri.p 22, #19). Ibn Hajar in Taqrib (#4673) said: Thiqat, steady, a`lim bi tafsir,and its not proved that he was accused in lie by ibn Umar, and itsnot proved innovation from him Ibn Hibban mentioned him in Thiqat and said: From scholars of his time in fiqh and tafsir. (Tahzib at-tahzib 7/240) Zirikli in Alam (4/244) said: From most knowledgeable people in tafsir and magazi. Now this same master of tafseer of quran also viewed that the verse of tatheer was revealed for wives of prophet(Saw). Ibn Jarir recorded that Ìkrimah used to call out in the marketplace:(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.(33:33)) This was revealed solely concerning the wives of the Prophet. (tafseer ibn katheer, for 33:33) Aqil ibn Muhammad al-Jurjani informed us (through a verbal authorisation)> al-Muafa ibn Zakariyya al-Qadi> Muhammad ibn Jarir> Ibn Humayd> Yahya ibn Wadih> al-Asbagh> Alqamah> Ikrimah who said, regarding the words of Allah, exalted is He (Allahs wish is but to remove uncleanness far from you, O Folk of the Household): This verse was not revealed about whom you think it was revealed. Rather, it is about the wives of the Prophet, Allah bless him and give him peace. Ikrimah used to proclaim this in the marketplace.
Ìkrimah said: Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying. (tafseer ibn katheer for 33:33)
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ARTICLES
Part 1: Defence of Ahlelbayt[wives of Prophet/mothers of believers] from the Religious Slanderers Part 3: Defence of Ahlelbayt[wives of Prophet/mothers of believers] from the Religious Slanderers Enemies and Haters of Ahlelbayt according to Shias Did Sheikein(Abubakr & Umar) ever attack Ahlebayt? Part 2: The Imams from Ahlebayt whom Shia consider to be their divinely appointed Imams were on the Creed of Ahlesunnah wal Jamaah. Part 1:The Imams from Ahlebayt whom Shia consider to be their divinely appointed Imams were on the Creed of Ahlesunnah wal Jamaah A very Important Issue for understanding Tawheed: What is meaning of ilah? Nazr/Niyaz for Ahl albayt: Is this teaching of Ahl Albayt? Exposing the doctrine of Al-Rajah:The Return of Ahl Albayt Part 4: Shia Interpretation of Hadith Thaqalayn Under Microscope Salawat Series: In defence of the right of Aal-e-Muhammad(saw) Salawat Series: The Fact about Salawat(Durood) regarding which Shias are unaware Our articles related to Thaqalayn and Khalifatayn Part 6: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 1: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 5: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 4: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 3: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 7: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Part 2: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope Narrations from Ahl-AlBayt present in the main books of Ahlesunnah Can we ask Allah to grant blessings and peace to non-prophets? Part 6: Nature of Relationship between Ahlebayt(ra) and Umar(ra) Refutation to the article Separating the Quran from the Family Books in several languages regarding the relationship between Ahlebayt and Sahaba Part 7: Nature of Relationship between Ahlebayt(ra) and Usman(ra) Defence of Companions(Sahaba) of Prophet Muhammad(saw) Why do Ahlesunnah reject some traditions which appear to be virtues of Ahlebayt? Part 3: Shia Interpretation of Hadith Thaqalayn Under Microscope Part 2: Shia Interpretation of Hadith Thaqalayn Under Microscope Part 1: Shia Interpretation of Hadith Thaqalayn Under Microscope Part 9: Nature of Relationship between Ahlebayt(ra) and Muawiya(ra) Part 8: Nature of Relationship between Ahlebayt(ra) and Ayesha(ra) Part 4: View of Ahlebayt(ra) regarding Sahaba(ra) Part 2:Fitna mongers and their role in disrupting the relationship between Ahlebayt(ra) and Sahaba(ra) Part3:Nature of Relationship between Ahlebayt & Sahaba in light of Quran Part1:The Nature of Relationship between Ahlebayt(ra) and Sahaba(ra) Message To Haters of Ahlebayt Did Prophet(saw) appoint Ahlebayt as his successors to succeed after his death? Merits of Prophetic Ahlebayt Explanation Of Hadith Ath-Thaqalayn A Scientific Dialogue Regarding Incident Of Kisa (revealing some facts) Does verse of tatheer(33:33) makes anyone infallible? Deception of shian-e-dajjal by categorizing the Ahlebayt of prophets(pbut) Can the incident of mubahila be used as an evidence to exclude wives of prophet(Saw) from his Ahlebayt?
How many Daughters did Prophet(Saw) had? For whom the verse of purification(tatheer) was revealed and what is the concept of purification? Let the quran answer. What was the reason for sudden change in pronouns from feminine form to masculine form in 33:33 Quran and several sahi narrations explicitly shows that wives of prophet(Saw) are ahlebayt Usage of word Ahl/Ahlebayt in Quran Definition of Ahlel Bayt from linguistic perspective Important rule to be followed Who punchered the Ark and who are the guardians of the Ark What was the reason for the purification of blessed wives of prophet(Saw)? The relation between verse of purification and divine commands before it. Logical and correct explanation of verse of purification(ayat e tatheer) (33:33) Consensus among Ahlesunnah Scholars that Wives of Prophet(saw) are included in Ahlebayt mentioned in (33:33) Bismillah hirahman nir raheem
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