4 Ijmaa' Ahl ul-Bayt (la gente de la casa) del Mensajero de Allah ﷺ:
4 Ijmaa’ Ahl ul-Bayt (people of the house) of the Messenger of Allah (saw):
Las personas que sostenían esta opinión utilizaron como evidencia la siguiente declaración de Allah Ta'ala:
The people who held this view used the following statement of Allah Ta’Aalaa as evidence:
Allah solo quiere alejar de ustedes el Rijs (las malas acciones y los pecados, la impureza), oh miembros de la familia (del Profeta ﷺ), y purificarlos por completo (Al-Ahzaab 33).
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).
Consideraban que la Ahl ul-Bayt estaba formada por 'Ali y Faatimah, y Al-Hasan y Al-Husáin (sus dos hijos). A esto se añadía la creencia de que eran Ma'soom (infalibles) frente al error y el pecado (Al-Khat'a).
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).
Algunos de los Shi'ah (como los Ya'fariyyah) también incluyeron a sus Imames en la Ahl al-Bayt, en lo referente a la 'Ismah (infalibilidad), pues, según su opinión, están exentos de errar y no cometen pecados.
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.
Esto ha sido respondido y refutado por Muhibbullah Bin Abdi Sh-Shukoor en su libro: "Muslim Ath-Thuboot", en el área temática de Usool ul-Fiqh, cuando dijo: "Y atribuyeron la infalibilidad a algunos de sus hijos, como Zein Al-'Aabideen y Al-Imaam Ja'far, entre otros. Nosotros hemos dicho que lo que nos ha llegado por vía de Tawaatur de los Sahaabah y los Taabi'een es que eran Mujtahideen y que emitieron dictámenes (Fatawaa) distintos de los que dieron los Ahl ul-Bayt. No fueron censurados por ello y nadie reprochó a otro. De hecho, nadie dijo que quien diera un Hukm contrario al de los Ahl ul-Bayt hubiera cometido un error". Luego dijo: "Te ha quedado claro que el Ijmaa' Qat'iy, en el que los Ahl ul-Bait forman parte, implica que no hay 'Ismah (infalibilidad) en los Ahl ul-Bayt, lo que significa que es posible que de ellos proceda un Ijtihaad erróneo..." El citado autor trató sus pruebas y argumentos y los refutó bajo el epígrafe: "El Ijmaa' de los Ahl ul-Bayt no lo convocan ellos solos".
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’.