Nasb-and-the-Nawasib

As for why the masculine pronoun ‘kum’ is brought, it is in consideration of the
word Ahl (which is masculine); the Arabs very often use the masculine pronouns
due to words they are referring back to, as in the verse:
فَلَماَّ‏ ا قَضَ‏ ى ٰ مُ‏ وسَ‏ ى الْ‏ ‏َجَ‏ لَ‏ وَ‏ سَ‏ ارَ‏ بِأَهْ‏ لِهٖ‏ أ ٰ نَسَ‏ مِنْ‏ جَ‏ انِبِ‏ الطُّ‏ وْ‏ رِ‏ نَاراً‏ ا قَالَ‏ لِ‏ ‏َهْ‏ لِهِ‏ امْ‏ كُ‏ ثُوا إِنِّي أ ٰ نَسْ‏ تُ‏ نَاراً‏ ا
لاَّعَ‏ لِّي أ ٰ تِيْكُ‏ م مِّ‏ نْهَ‏ ا بِخَ‏ بَرٍ‏ أَوْ‏ جَ‏ ذْ‏ وَ‏ ةٍ‏ مِّ‏ نَ‏ الناَّارِ‏ لَعَ‏ لاَّكُ‏ مْ‏ تَصْ‏ طَ‏ لُونَ‏
And when Mūsā had completed the term and was traveling with his family, he
perceived from the direction of the mount a fire. He said to his family, “Stay
here; indeed, I have perceived a fire. Perhaps I will bring you from there [some]
information or burning wood from the fire that you may warm yourselves.” 1
The answer to this proof is the following:
The context suggesting that the words Ahl al-Bayt are inclusive of the wives of
Nabī H is more than clear. However, the exclusion of everyone else besides
them is merely implicit, whereas on the other hand there are other texts which
explicitly include them as well.
Hence the correct reason for bringing the masculine pronoun ‘kum’ would be
to include the men of the Ahl al-Bayt as well; 2 because the rule is that when
masculine and feminine nouns come together preference is given to the masculine
pronoun. 3
Proof 2:
The ḥadīth of Nabī H:
اللهم اجعل رزق آل محمد قوتا
1 Sūrah al-Qaṣaṣ: 29.
2 Zād al-Masīr 6/376; al-Tafsīr al-Kabīr of Rāzī 25/181; al-Jāmiʿ li Aḥkām al-Qurʾān 14/183; Fatḥ al-Qadīr
4/279.
3 Al-Jāmiʿ li Aḥkām al-Qurʾān 14/183; Tafsīr al-Thaʿālibī 8/35.
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