"Bayt" refers to habitation and dwelling, including tents and buildings both. The "ahl-al-bayt" of any person refers to his family members and all those who live in his house (c.f. "Mufradát al-Qur'án" by Rághib Isfahání; "Qámús" by Fíroozábádí; "Majm`a al-Ba<rayn". 

The term "ahl-al-bayt" (people of the house) has been repeated twice in the Holy Qur'án: 

1. "... the mercy of Allah and his blessing are on you, O people of the house, ... (11:73)" 

This verse refers to the people of the House of Ibráhím (#) (c.f. "Kashf al-Asrár wa `Uddat al-Abrár", 416/4 and other interpretations). 

2. "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying (33:33)". 

This verse, known as the "Ta>hír verse", refers to the Members of the Household of the Holy Prophet (#). The Imámíyyah scholars of <adíth and fiqh, as well as some Sunni `Ulamá, consider the "ahl-al-bayt" cited in the "ta>hír verse" to include exclusively Mu<ammad, `Alí, Fá>imah, \asan, and \usayn (peace be upon them all). They do not consider the Holy Prophet's other offspring, wives, sons of paternal uncles, and dwellers of his house as the Messenger's "ahl-al-bayt". 

They base their argument on the genuine and authentic traditions narrated by the companions of the Prophet (#) recorded in the Sunni and Shí`í sources. Under the following headings, this article will delve into some of the said traditions and refer to some features of the "ahl-al-bayt" as narrated by the Sunnis: 

1. Kisá' tradition; 2. Mubáhalah tradition; 3. Mawaddat al-Qurbá tradition; 4. Safínah tradition; 5. Other traditions. 

1. Kisá' Tradition 

A. Jaláluddín `Abdul-Ra<mán bin Abí Bakr Suyú>í (d 911 A.H.) in his commentary "Al-Dur al-Manthúr", 198/5-199, Mu<ammad ibn `Isá Tirmidhí (3 279 A.H.) the author of "Jámí' @a<íh", \akím Níshábúrí (d 405 A.H.) in "Al-Mustadrak ala al-@ahí<ayn", A<mad ibn \usayn Bayhaqí (d 458 A.H.) in "Sunan" (all three of whom have considered the Kisá' tradition as authentic), Mu<ammad ibn Jarir ^abarí (d 315 A.H.), Ibn Munzir Mu<ammad ibn Ibráhim (d 319 A.H.), Ibn Mardawayh Isfahání, and A<mad ibn Musá (d 410 A.H.) have quoted Ummu Salamah, the wife of the Holy Prophet (#) as saying that the verse "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a thorough purifying (33:33)" was revealed in her house. At that time, `Alí, Fá>imah, \asan, and \usayn (peace be upon them all) were in her house. The Holy Prophet (#) spread his cloak over them and stated: "These are the members of my Household, and Allah has purified them of all (sins and faults and uncleanness)." 

B. A<mad bin Mu<ammad bin \anbal, the \anbali Imám, (d 241 A.H.), in "Musnad" 229/2 quotes Ummu Salamah as saying: "The Holy Prophet (#) was in my house. Fá>imah (`a) came to her father holding a stone bowl filled with "harirah" (type of food made up of flour, milk, and vegetable oil). The Holy Prophet (#) stated: Invite your husband and two sons to come as well." `Alí, \asan, and \usayn also came there and all sat down to eat "harirah". Then, the Holy Prophet (#) was sitting on a cloak in his resting place and I was reciting the prayer in the chamber. At this time, Almighty Allah revealed the verse "Allah only desires to ...". The Holy Prophet (#) covered `Alí, Fá>imah, \asan, and \usayn (peace be upon them all) with the cloak and then stretched his hand toward the sky and said: "Allah! These are the Members of my Household, so purify them of all uncleanness'. Ummu Salamah said: "I asked him: "Am I also with you?" He stated: "You are on good and virtue" (but did not say that you are a member of my Household)'." 

This tradition has also been narrated by A<mad ibn Mu<ammad Tahawí (d 321 A.H.) in "Mushkil al-Áthár" 332 and 334; Wa<ídí in "Asbáb al-Nuzúl" 268 and Mu<ib ^abarí (d 694 A.H.) in "Zakháir al-`Uqbá" 23 have related this tradition. In continuation of this tradition, ^abarí has written that the Prophet (#) stated: "I am a friend of whosoever is friends with them and an enemy of whosoever is an enemy of them." The said tradition of similar statements have been recorded in "Manaqib" by Ibn \anbal, 44, the microfilm copy of the book is available in the Parliament Library. ^abarí remarked: "This tradition has been narrated from Umma Salamah by Ibn al-Qubabi in "Mu'jam" and Síyú>í in "Al-Dur al-Mnthúr" under the title of the "ta>hír verse", as well as by Ibn Jarir, Ibn Munzir, Ibn Mardawayh, Ibn Abi \átam and Ibn ^abrání." 

C- Kha>ib Baghdádí, A<mad bin `Alí, (d 463 A.H.) in "The History of Baghdad" 278/10, has quoted Abú Saeed Khidri S`ad bin Málik (d 74 A.H.) as saying that after the revelation of the "ta>hír verse", the Holy Prophet (#) summoned `Alí, Fá>imah, \asan, and \usayn (peace be upon them all) and covered them with the cloak he had on and said: "These are the members of my Household, and Allah has purified them (of every wrong and sin)." The same tradition has been narrated from Ummu Salamah by Mu<ammad ibn Jarir ^abarí in "Jám`a al-Bayán" 7/22. 

D- In "@a<i< Muslim" (narrated by Sayyid Murta_á Fíroozábádí in "Fa_ail al-Khamsah min Si<a< al-Sitah" 214/1), Safiyah, the daughter of Shayba, has narrated `Áishah, the wife of the Holy Prophet (#), as saying: "One morning, the Messenger of Allah left the house with a cloak made of black material and bearing the design of a camel's saddle. \asan ibn `Alí entered the place, and the Prophet (#) covered him with the cloak. Then came \usayn, Fá>imah, and `Alí one after another, and all of them were also covered by the cloak. The Prophet (#) then stated: "... Allah only desires to keep away uncleanness from you, O people of the House! And to purify you a (thorough) purifying." 

This tradition has been narrated by \akím Nishábúrí in "Al-Mustadark" 14/3; Bayhaqí in "Sunan" 149/2; ^abarí in the "Jámi al-Bayán" Síyú>í in "al-Durri al-Manthúr" under the title of the "ta>hír verse". In addition, Ibn Abi Shaybah, A<mad bin Mu<ammad bin \anbal, Ibn Abi \átam have narrated it from `Áishah. Zamakhsharí in "Kashshaf" and Fakhr Rází in "Tafsír Kabír" have also related this tradition. It seems that the recorders of traditions are unanimous about the authenticity of this tradition ("Fa_ail al-Khamsah" 224/1). 

E- In the "Jámi al-Bayán" Mu<ammad bin Jarir ^abarí has quoted Shahr bin Hushab Ash'air (d 100 A.H.) as saying: "When Ummu Salamah heard news of the martyrdom of \usayn bin `Alí (`a), she cursed the people of Iraq and said: `May Allah kill the people of Iraq who deceived him and left him alone. May Allah curse them. Verily, I saw Fá>imah while bringing a stone bowl of sweet paste for the Holy Prophet (#). The Holy Prophet (#) stated: `Where is your cousin?' She said: `At home.' The Prophet (#) said: `Go bring him here with his two sons.' Fá>imah returned while holding the hands of \asan and \usayn. `Alí also followed them, and they came to the Holy Prophet (#). The Holy Prophet (#) embraced \asan and \usayn and made `Alí sit on his right and Fá>imah on left. He then the cloak as the carpet on which we slept in Medina and placed it over Fá>imah, `Alí, \asan, and \usayn. He held the two sides of the cloak with his left hand. He raised his right hand toward the sky addressing Almighty Allah by saying: `O Allah, purify them of any uncleanness . O Allah, these are the members of my Household. Purify and cleanse them of any vice, wrong, and sin,' (He repeated this twice). I asked: `O Messenger! Am I also a member of your Household?' He said: `You come under the cloak.' I also went under the cloak, but only after the Prophet (#) finished his prayer for his cousin, his two sons, and Fá>imah (peace be upon them all)." This tradition has been related by A<mad bin Mu<ammad ibn \anbal in "Musnad" 292/6: Tahwi in "Mushkil al-Áthár" 335/1; and Mu<ib ^abarí in "Zakháir al-`Uqbá" 22/1. The Kisá' tradition which has been narrated in different forms by the Shias and the Sunnis is very sacred for the entire Imámíyyah, especially the Shia of Iran, the Indian subcontinent, Iraq, and Yemen. It is recited in "raw_ah" sessions (mourning ceremony) to have the wishes fulfilled and problems removed. Some narration provide more details on this tradition. Some say that Jibraeel and Mikaeel were also among the disciples of the Kisá' or were present there. A divine revelation was descended on the Holy Prophet (#) to the effect that the world and whatever is in it is indebted to these five pure ones. 

2. Mubáhalah Tradition 

Sixty chiefs and `Ulamá of Najrán, headed by Sayyid, Aqib, and Usquf (religious personalities) of the region in the 10th year A.H. came to Medina to clarify their religious and political stance vis-á-vis Islam which had spread over the Arab peninsula and to engage in discussions with the Messenger (#) of Allah to realize the essence and truth of Islam. 

After lengthy discussions which have been presented in details in Ibn Husham's "Sirah" 573/1, no agreement was reached on the position and standing of Jesus. The Christians of Najrán believed in the divinity of Jesus and considered him as the son of God. This is while, based on the explicit wording of the Holy Qur'án (3:59), the Messenger (#) of Allah considered him as a prophet and the servant of God. At the end of the discussions, the Prophet (#) suggested that the two sides engage in "mubáhalah", in other words, to invoke divine malediction for the lying side. The following verse was descended in this regard: 

"But whoever disputes with you in this matter after what has come to you of knowledge, then say: come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars." (3:61) 

The 10th (and some say the 24th) of Dhul-Hijjah was chosen for "mubáhalah". The Messenger (#) of Allah ordered that in a field outside Medina a thin black "aba" (men's loose sleeveless cloak open in front) be used as a shade between two trees. The Christian chiefs and dignitaries of Najrán stood in orderly ranks on one side of the field, on the other side, the Prophet, together with `Alí, Fá>imah, \asan and \usayn came from the direction of Medina to the shade. Along this path, the Prophet (#), holding the hand of `Alí (`a), \asan and \usayn walked in front with Fá>imah behind them (c.f. "Majm`a al-Bayán". Interpretation of the Mubáhalah Verse). With such simplicity and grandeur, they reached the shade and stood below the "abá". The Holy Prophet (#) recited the "ta>hír verse" and addressed the "ahl-al-bayt" by saying: "I will invoke malediction for them and you say `amin'." Seeing such glory and grandeur, the Najrán chiefs lost their self-confidence and felt that they were very puny and could not stand against Prophet Mu<ammad (#) and his Household. They, therefore, accepted to pay "jazíyyah" and offered to give in to peace. On behalf of the Holy Prophet (#), the commander of the Faithful, `Alí (`a), signed a peace treaty with the Christians. 

The Christians were to annually offer twelve thousand exquisite clothes, a thousand mithqál of gold, and some other items to remain Christians under the umbrella of Islam. 

On the basis of the "mubáhalah verse", Sunni interpreters such as Zamakhshari, Bay_awí, Imám Fakhr Rází and others regard `Alí, Fá>imah, \asan and \usayn (peace be upon them all) superior to all other people and argue that Hassan and \usayn are the sons of the Messenger (#) of Allah. 

The term "anfusiná" in the "mubáhalah verse" proves the unity of the heart and soul of Prophet Mu<ammad and `Alí. The Holy Prophet (#) stated: "`Alí is of me and I am of `Alí." ("Fa_ail al-Khamsah" 343/1). The "mubáhalah tradition" has been recounted in different books of "sírah" and history with various wordings. These include those of Tirmidhí ("Sahih" 166/2) which quotes S`ad ibn Abí Waqqás as follows: "When the mubáhalah verse was recited, the Holy Prophet (#) summoned `Alí, Fá>imah, \asan, and \usayn and said: `O Allah, these are the Members of my Household." This tradition has been narrated by \akim Nísháburí in "Al-Mustadrak" 150/3 and Bayhaqí in "Sunan" 63/7. \akím regards this tradition as authentic. 

3. Mawaddat al-Qurbá Tradition 

Based on the consensus of the exegesists ("Jám`a al-Bayán" ^abarí 16/25, 17; "\ilyat al-Awlíá" 251/3; "Al-Mustadrak" 172/3; "Usd al-Ghábah" 367/5; "Al-@awá'iq al-Mu<araqah" 101), the following verse has been revealed about the members of the Household of the Holy Prophet (#): 

"...Say: I do not ask of you any reward for it but love for my near relatives ..." (42:23) 

The term "Al-Qurbá" in this verse, based on the traditions narrated from the Holy Prophet (#), embraces only `Alí, Fá>imah, \asan, and \usayn and no one else. The tradition from Ibn `Abbás' has it that when the "mawaddat al-qurba" verse was revealed, the Prophet (#) was asked: "O messenger, who are your near relatives who should be loved?" He stated: "`Alí, Fá>imah, and their sons." This tradition has been narrated by Mu<ib ^abarí in "Zakháir al-`Uqbá" 25/1; Ibn \anbal in "Manáqib" 110; Mo'min Shabilenji "Nural-Absár" 101; and Zamakhsharí in "Kashshaf" as annotation to the said verse. In the "Tafsír al-Kabír", Fakhr Rází has related the said narration from "Kashshaf" and has said that based on this verse, `Alí, Fá>imah, \asan, and \usayn should be revered and sanctified. He has also cited lines of verse from the Sháfií' Imám, Mu<ammad bin Idris Sháfií' (d 240 A.H.) in this regard. A line of it is as follows: "If love for the members of the Household of the Holy Prophet is heresy, then the world should stand witness that I am a heretic." 

4. Safínah Tradition 

The virtues of the "ahl al-bayt" have been amply mentioned in the authenticated and Tawatur traditions narratted by both Shia and Sunni `Ulamá. Using different words and phrases, these traditions have asked people to love the "ahl al-bayt" and follow thier teachings. For instance, the Holy Prophet (#) has compared his "ahl al-bayt" to Noah's ark. Whoever loves and follows them will attain salvation and whoever violates their sanctity will drown. 

The servant of the Holy Prophet (#), Anas bin Málik (d 93 A.H.), has been related as quoting the Prophet (#) as saying: "The example of the members of my Household among you is like the example of Noah's ark. Whoever boards it will attain salvation and whoever does not board it will drown." This tradition has been narrated by \akim Nísháburí in "Al-Mustadrak" 343/2; Kha>íb in "Táríkh Baghdád" 91/12; and other great recorders of traditions ("al-Ghadír" 300/2-301). In this regard, Imám Shafií' has said the following: 

"When I saw different schools of thought directing people toward the seas of ignorance and deviation, I boarded the ark of salvation in the Name of Allah. This arc is verily crystallized in the "ahl al-bayt" of the Seal of the Prophets, Mu#>áfá (#)." Among very famous traditions in which the "ahl al-bayt" have been resembled to the ark of salvation, reference can be made to the famous "Ishbá< tradition" which has been narrated from the Holy Prophet (#) by Abú \urayrah `Abdul-Ra<mán bin Sakhar (d 59 A.H.). 

"When Almighty Allah created Adam, the father of mankind, and breathed His spirit into him, Adam looked to the right hand side of the empyrean. There he saw five figures in the form of silhouettes engaged in prostration and genuflection. He asked: "God, have you created any one from the dust before me?" God replied: "No." Adam said, "So who are these five figures which I see resembling my own shape and form?" God answered, "These are five of your offspring. If it were not for them, I would have not created you. They are five people whose names are derived from My Own. If it were not for them, I would have not created paradise or hell, the heavens and the earth, the skies and the lands, the angels, the human beings and the jinn. I am "Ma<mud" and this Mu<ammad. I am "Aala" and this is `Alí. I am "Fatir" and this is Fá>imah, I am "Ihsan" and this is \asan. I am "Mu<sin" and this is \usayn. By My Glory, whoever bears even an atom's weight of grudge against them will be cast into hell. O Adam! They are My chosen ones. For them, I will save or cast others to perdition. If you want anything from me, you should resort to these five people." 

The Holy Prophet (#) said: "We serve as the ark of salvation. Whoever holds fast to this ark will reach salvation and whoever deviates from it will be cast into perdition. Whoever wants Allah to grant him something should resort to the `ahl al-bayt'." This tradition has been narrated by Shaykh al-Islam \amu'í in the first chapter of "Fará'id al-Samtayn" and Kha>íb Khwárazmí in "Manáqib" 252 (c.f. "al-Ghadír" 300/2). The Ashbá< tradition has been narrated by `Allámah Amíní in another part of the al-Ghadír" (301/7) quoting Abul-Fat< Mu<ammad bin `Alí al-Natanzí in "Alfáz". 

5. Other Traditions About the Virtues and Characteristics of the "Ahl al-Bayt" 

A- In the interpretation of the verse "And enjoin prayer on your household ..." (20:132), Jaláluddín Síyú>í in "al-Durr al-Manthúr", has related Ibn Mardawayh, Ibn `Aker, and in al-Najjar as quoting Abu Saeed Khidri as saying that after this verse was revealed, for eight months, the Prophet went to the house of `Alí every morning at the time of morning prayers and read this verse: "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying (33:33)." ("Al-Durr al-Manthúr" 198/5 and 199; "Fa_ail al-Khamsah"; 226/1). 

Another tradition has it that from the fortieth day after the consummation of the marriage of `Alí (`a) and Fá>imah (`a), the Prophet (#) every morning went to their house and said: "Peace be upon you, O members of the House and the mercy and blessings of Allah. I will fight with whoever fights with you and I will be reconciled with whoever is reconciled with you." He then recited the "ta>hír verse". 

Ibn `Abdul-Bár in "al-istí`áb" 598/2; Abú Dáwúd ^ialisi in "@a<i<" 274/8; and Fíroozábádí in "Fa_ail al-Khamsah" 236/1 have put at forty the number of mornings when the Prophet (#) went to the house of `Alí (`a) and Fá>imah (`a). In the "Jámi al-Bayán" interpretation, ^abarí has said that this was done for seven months. Siyuëí (in "Al-Durr al-Manthúr", 199) has quoted Ibn `Abbás as saying that after the verse "And enjoin prayer on your household ..." (20:132) was revealed, the Holy Prophet (#) for nine months went to the house of `Alí (`a) five times a day at the time of daily prayers and called on the members of the house to keep up the prayer. Each time, he recited the "ta>hír verse". 

This is possible because the Holy Prophet's house was close to that of `Alí (`a). Its door opened inside the mosque. So whenever the Messenger (#) of Allah wanted to go to the mosque, he had to pass the house of `Alí (`a) and Fá>imah (`a). 

B- In "Al-Mustadrak alal-@ahí<ayn", \akím Nísháburí quotes `Abdulláh bin Ja'afar bin ^álib as saying that when the Messenger (#) of Allah looked to the blessings coming down, he said, "Call on them." Safiyeh said, "O Messenger of Allah, whom should we call upon?" He replied, "The members of my Household: `Alí, Fá>imah, \asan and \usayn." They were called upon. Then the Prophet (#) placed his cloak over them and raised both hands and said, "O Allah, these are the members of my Household. Peace be upon Mu<ammad and upon the Household of Mu<ammad." Almighty Allah revealed the verse, "... Allah only desires to keep away ... (33:33)." \akím Nísháburí said this tradition is an authenticated tradition. The Holy Prophet (#) taught them to send greetings upon his household ("`Ayán al-Shí`ah" 358/1; "Fa_ail al-Khamsah" 227/1; "Al-Mustadrak" 147/3). Ibn Jurir and Ibn Abí \átam have quoted Qutádah as saying that in relation to the verse, "... Allah only desires to keep away ... (33:33)", the Prophet (#) stated, "These are the members of my Household, and Allah has purified them of any uncleanness and granted them His mercy. We serve as the tree of prophethood, the pillar of mission, the place of passage of angels, the house of mercy, and the wealth of knowledge" ("Al-Durr al-Manthur", 198/5-199). 

C- In "Al-Mustadrak al-@ahí<ayn", \akím Nísháburí has quoted this authentic tradition from Ibn `Abbás: The Holy Prophet (#) stated, "Love Allah who gives you food out of his bounty and love me for His love and love the members of my Household because of love for me." He also relates this tradition which he considers authentic from Abú S`ad Khidri: "Whoever shows animosity toward us the members of the Household will be cast into the fire." ("A'yán al-Shí`a", 315/1). 

D- \akím Nísháburí in "Al-Mustadrak", 149/3 and Ibn Hajar in "Sawáiq", 140 have related Ibn `Abbás as quoting the Prophet (#) as saying: "The stars are the source of the earth and the members of my Household are the source of the "ummah" (people)." Another tradition refers to the same: "The stars are the refuge for the dwellers of the heavens and my "ahl al-bayt" are the refuge for the "ummah" ("Kanz al-A'mal fí Sunan al-Aqwál wal-Af`ál" 116/6). Another tradition has said: "the stars are the refuge for the dwellers of the skies. So if the stars are destroyed, the dwellers of the skies will also be destroyed. The members of my Household are the refuge for the dwellers of the earth. If they are destroyed, the dwellers of the earth also be destroyed" (Mu<ib ^abarí in "Zakháir al-`Uqbá", 17/1 and `Alí bin Sultan Mu<ammad Qárí in "Mirqat al-Mafáti<" 610/5, Egypt, 1339 A.H.). 

Some Sunni `Ulamá regard the "ta>hír verse" pertinent to all kin and relatives of the Holy Prophet (#) including the wives, children, the Baní Háshím and Baní`Adul-Mu>allib (Ash'arí in "Maqálát al-Islamin", 9). Based on a tradition narrated from Saeed bin Jubayer, Bukhárí, Ibn Abí \átam, Ibn `Aker, and Ibn Mardawayh have said that this verse has been revealed about the wives of the Prophet (#) and believe that they are the members of the Household of the Messenger (#) of Allah ("Fath al-Qadír", 27/4, Egypt 1350 A.H.). In addition to the wives of the Holy Prophet (#), Qurtabí and Ibn Kathír consider `Alí, Fá>imah, \asan and \usayn (peace be upon them all) as members of the Household to whom the "ta>hír verse" applies. But Tirmidhí, Ibn Jurir, Ibn Manzar, \akím Nísháburí, and Bayhaqi who are all Sunni `Ulamá have referred to the authentic tradition of Ummu Salamah and have thus considered the "ta>hír verse" applicable to `Alí, Fá>imah, \asan and \usayn (peace be upon them all). The Shias have mentioned several reasons and proofs that the "ahl al-bayt" of the Holy Prophet (#) are exclusively `Alí, Fá>imah, \asan and \usayn to whom the "ta>hír verse" applies. The most important of these reasons and proofs are: 

1. Based on an authentic tradition narrated from Ummu Salamah and Abú Saeed Khidri, the "ta>hír verse" has been revealed about the Holy Prophet (#), `Alí, Fá>imah, \asan and \usayn (peace be upon all). 

2. In the Kisá' tradition, it has been stipulated that after placing `Alí, Fá>imah, \asan and \usayn (peace be upon all) under his cloak, the Prophet (#) said: "O Allah, these are the members of my Household." This means that no one else apart from these is viewed as the "ahl al-bayt". 

3. In response to Ummu Salama who asked whether she was also a member of the Household, the Prophet (#) said: "You have your own place, you are virtuous." He said no more than this. If Ummu Salama, in whose house the "ta>hír verse" was revealed, is not a member of the Household of the Holy Prophet (#), the verse will surely not apply to the Messenger's other wives. 

4. Some traditions state that based on a request from Ummu Salamah, the Prophet (#) allowed her to come under the cloak but did so after saying, "Allah these are the members of my Household" and reciting the "ta>hír verse". 

5. `Akramah Bariri (d 105 A.H.) and Urwat bin Zubayr (d 93 A.H.) are among the people who have related that the "ta>hír verse" has been exclusively revealed about the wives of the Prophet (#). Of course, Akramah subscribe to Khawarij ("Al-`a'lam" Zarkali, 42/5) and Urwat ("`Ayán al-Shí`ah", 309/1). Also the pronoun in the said verse is masculine not feminine. Such a narration cannot contrdict the famous tradition related by `Aishah, Ummu Salamah, and Abu Saeed Khidri, who have considered the "ahl al-bayt" to be exclusively five people. They have said that the verses coming before and after the "ta>hír verse" are related to the wives of the Prophet (#), so this verse should also be relevant to them. 

Qur'ánic verses are not classified based on the order of their revelation or contents. In addition, Zayd bin Arqam who has related the authenticated Thaqalayn tradition, has stated that the wives of the Holy Prophet (#) are not regarded as the members of his Household). He was asked: "Aren't the wives of the Holy Prophet (#) considered as the members of the Household?" He replied: "The wives of the Prophet reside in the Prophet's house but the Prophet's "ahl al-bayt" are those to whom the grant of "sadaqah" is religiously unlawful." Another tradition has it that Zayd was asked to name the members of the Household of the Holy Prophet (#). He was asked whether the Prophet's wives were among his "ahl al-bayt". He replied: "No, a wife lives with a husband for a while and then might be divorced and go back to her parents." 

6. After citing the "ta>hír verse", `Alí Qárí in the "Annotation to Qazi Ayaz's Shifa" (as related in "`Ayán al-Shí`ah", 309/1) has mentioned that according to a tradition narrated by Ibn `Abbás, the Prophet's "ahl al-bayt" include his wives as well. According to Abú Saeed Khidri and some followers, the "ahl al-bayt" include `Alí, Fá>imah, \asan and \usayn (peace be upon all). He says: "There is no problem if we gather these traditions together and consider both groups to be members of the Household of the Holy Prophet (#). But It would go against the Shia idea that the "ta>hír verse" applies only to `Alí, Fá>imah, \asan and \usayn and that they are immaculate . Even the fact that they regard the consensus of Imámíyyah `Ulamá as proof to the veracity of thiswould be rejected. Abu Saeed Khidri's tradition only shows that these four are members of the Prophet's Household and does not indicate that no one else is among the "ahl al-bayt". 

But Akramah's traditions explicitly quotes Ibn `Abbás as saying that verily the "ahl al-bayt" refers to the wives of the Prophet. On the other hand, Khidír's tradition says that the Prophet said: "Only these (i.e. `Alí, Fá>imah, \asan and \usayn) are the Members of my Household." This indicates exclusive membership. How then can these two traditions be combined? For this reason, the Imámíyyah `Ulamá have consensus on following the traditions of the immaculate Imáms (peace be upon them all) and the distinguished disciples to the effect that the "ahl al-bayt" of the Prophet (#) are only the five people known as the "Al-e-Aba" and "Ashab Kisá'".