Fatima
Verse of purification

The last passage of verse 33:33, also known as the verse of purification, reads:

God only desires to remove defilement from you, O Ahl al-Bayt, and to purify you completely.

Muslims disagree as to who belong to the Ahl al-Bayt (lit. ' people of the house ') and what political privileges or responsibilities they have. Shia Islam limits the Ahl al-Bayt to the Ahl al-Kisa, namely, Muhammad, Fatima, Ali, Hasan and Husayn. There are various views in Sunni Islam, though a typical compromise is to include also Muhammad's wives in the Ahl al-Bayt. The verse of purification is regarded in Shia Islam as evidence of the infallibility of the Ahl al-Bayt.

The majority of the traditions quoted by al-Tabari (d. 923) in his exegesis identify the Ahl al-Bayt in the verse of purification with the Ahl al-Kisa, namely, Muhammad, Ali, Fatima, Hasan, and Husayn. These traditions are also cited by some other early Sunni authorities, including Ahmad ibn Hanbal (d. 855), al-Suyuti (d. 1505), al-Hafiz al-Kabir, and Ibn Kathir (d. 1373). The canonical Sunni collection Sunnan al-Tirmidhi reports that Muhammad limited the Ahl al-Bayt to Ali, Fatima, and their two sons when the verse of purification was revealed to him. In the event of mubahala, Muhammad is believed to have gathered Ali, Fatima, and their sons under his cloak and referred to them as the Ahl al-Bayt, according to Shia and some Sunni sources, including the canonical Sahih Muslim and Sunan al-Tirmidhi. Veccia Vaglieri writes that Muhammad recited the last passage of the verse of purification every morning when he passed by Fatima's house to remind her household of the fajr prayer. This makeup of the Ahl al-Bayt is echoed by Veccia Vaglieri and Jafri, and unanimously reported in Shia sources.

Possibly because the earlier injunctions in the verse of purification are addressed at Muhammad's wives, some Sunni authors like Ibn Kathir include Muhammad's wives in the Ahl al-Bayt. A number of Sunni hadiths, including some narrated by Ibn Abbas and Ikrima, also support the inclusion of Muhammad's wives in the Ahl al-Bayt. This view is shared by Goldziher and his coauthors. Alternatively, Leaman argues that only those wives of prophets who mother their successors are counted by the Quran in their ahl al-bayt.
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