4 إجماع أهل البيت لرسول الله ﷺ:
4 Ijmaa’ Ahl ul-Bayt (people of the house) of the Messenger of Allah (saw):
اِحْتَجَّ أَصْحَابُ هَذَا الْقَوْلِ بِقَوْلِ اللهِ تَعَالَى:
The people who held this view used the following statement of Allah Ta’Aalaa as evidence:
يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (الأحزاب ٣٣) Note: this is a verse from the Qur'an, so it is written as the verse itself rather than as a translation, and the honorific ﷺ is not added inside it, as required.
Allah wishes only to remove Rijs (evil deeds and sins, impurity) from you, O members of the family (of the Prophet saw), and to purify you with a thorough purification (Al-Ahzaab 33).
ورأوا أن أهل البيت هم علي وفاطمة، والحسن والحسين (ابناهما)، وكان مع ذلك اعتقادهم أنهم معصومون من الخطأ والمعصية (الخطأ).
They considered the Ahl ul-Bayt to consist of ‘Ali and Faatimah, and Al-Hasan and Al-Hussein (their two sons). This was accompanied by the consideration that they were Ma’soom (nfallible) from mistake and sin (Al-Khat’a).
بعض الشيعة (مثل الجعفرية) أضافوا أئمتهم أيضًا إلى أهل البيت فيما يتعلق بالعصمة، إذ يرون أنهم منزهون عن الخطأ ولا يرتكبون المعاصي.
Some of the Shee’ah (like Al-Ja’fariy) also added their Imaams to the Ahl ul-Bayt in respect to the ‘Ismah (infallibility) who in their opinion are free from erring and do not commit sins.
هذا قد رُدّ عليه ونُقض في كتابه: «مسلم الثبوت» في موضوع أصول الفقه، حيث قال: «وادّعوا العصمة لبعض أبنائهم كزين العابدين والإمام جعفر وغيرهما. وقد قلنا: إن الذي جاء إلينا بطريق التواتر من الصحابة والتابعين أنهم كانوا مجتهدين، وأفتوا بفتاوى تخالف ما أفتى به أهل البيت، ولم يُنكَر عليهم ذلك، ولم يعب أحدٌ أحدًا، بل لم يقل أحد: إن من أفتى بحكم مخالف لأهل البيت قد أخطأ». ثم قال: «وقد ظهر لك أن الإجماع القطعي الذي يدخل فيه أهل البيت يقتضي أنه لا عصمة لأهل البيت، أي أن الاجتهاد الخاطئ ممكن منهم...». وقد تناول المؤلفُ المذكور أدلتهم وبراهينهم، فردّها تحت عنوان: «إجماع أهل البيت لا يُنعقد بهم وحدهم».
This has been responded to and refuted by Muhibbullah Bin Abdi Sh-Shukoor in his book: ‘Muslim Ath-Thuboot’ in the subject area of Usool ul-Fiqh when he said: “And they claimed infallibility for some of their sons like Zein Al-‘Aabideen and Al-Imaam Ja’far amongst others. We have (however) said that what has come to us by way of Tawaatur from the Sahaabah and the Taabi’een is that they were Mujtahideen and that they gave verdicts (Fatawaa) which were different to what the Ahl ul-Bayt gave. They were not censured for that and nobody found fault in anyone else. Indeed, nobody said that the one who gave a Hukm contrary to the Ahl ul-Bayt had made a mistake”. Then he said: “It has become evident to you that the Qat’iy Ijmaa’ in which Ahl ul-Bait are part of, dictates that there is no ‘Ismah (infallibility) in the Ahl ul-Bayt which means that the mistaken Ijtihaad is possible from them...” The above author dealt with their evidences and proofs and he refuted them under the heading: ‘Al-Ijmaa’ of the Ahl ul-Bayt is not convened by them alone’.