Mutanen da suka riƙe wannan ra'ayi sun yi amfani da faɗin Allah Ta'ala a matsayin hujja:

The people who held this view used the following statement of Allah Ta’Aalaa as evidence:

Sun dauka cewa Ahlul-Bait sun haɗa da ‘Ali da Fatima, da Al-Hasan da Al-Husain (’ya’yansu biyu). Tare da wannan kuma akwai ra’ayin cewa su ma’asumai ne (marasa laifi) daga kuskure da zunubi (Al-Khata’).

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).

Wasu daga cikin Shi'a (kamar Al-Ja'fariyya) suma sun ƙara Imamansu cikin Ahlul-Bayt dangane da 'Ismah (kariya daga kuskure), waɗanda a ra'ayinsu ba sa yin kuskure kuma ba sa aikata zunubi.

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.

Wannan an riga an amsa shi kuma an karyata shi a cikin littafinsa: ‘Muslim Ath-Thuboot’ a fannin Usool ul-Fiqh, inda ya ce: “Sun kuma danganta ƙaƙƙarfan rashin kuskure (‘ismah) ga wasu daga cikin ‘ya’yansu kamar Zein Al-‘Aabideen da Al-Imaam Ja’far da wasu. Mu kuwa mun ce abin da ya zo mana ta hanyar Tawaatur daga Sahaabah da Taabi’een shi ne cewa su Mujtahidai ne, kuma sun bayar da fatawoyi (Fatawaa) waɗanda suka sha bamban da abin da Ahl ul-Bayt suka bayar. Ba a zarge su ba saboda haka, kuma babu wanda ya zargi wani. Hakika, ba wanda ya ce wanda ya bayar da hukuncin da ya saɓa wa Ahl ul-Bayt ya yi kuskure ba.” Sannan ya ce: “Ya bayyana a gare ku cewa Ijmaa’ mai tabbaci (Qat’iy Ijmaa’), wanda Ahl ul-Bait suna cikinsa, yana nuna cewa babu ‘Ismah (rashin kuskure) ga Ahl ul-Bayt, ma’ana kuskuren Ijtihaadi yana yiwuwa daga gare su...” Marubucin da aka ambata ya magance hujjojinsu da dalilansu, ya kuma karyata su a ƙarƙashin taken: ‘Al-Ijmaa’ na Ahl ul-Bayt ba ƙungiyarsu kaɗai ke kafa shi ba.

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’.