Watu waliokuwa na mtazamo huu walitumia kauli ifuatayo ya Allah Ta'aalaa kama ushahidi:

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

Waliona kwamba Ahl ul-Bayt ni 'Ali na Faatimah, pamoja na Al-Hasan na Al-Hussein (wana wao wawili). Pamoja na hayo walikuwa wakiamini kwamba wao ni Ma'soom (wasio na makosa) dhidi ya kukosea na dhambi (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).

Baadhi ya Shi'ah (kama Al-Ja'fariy) pia wameongeza Maimamu wao katika Ahl ul-Bayt kwa kuzingatia 'Ismah (kutokuwa na makosa), ambao kwa maoni yao wako huru kutokana na kukosea na hawatendi dhambi.

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.

Hili limejibiwa na kukanushwa na Muhibbullah Bin Abdi Sh-Shukoor katika kitabu chake: ‘Muslim Ath-Thuboot’ katika fani ya Usool ul-Fiqh alipoyasema: “Nao wamewadai kuwa wasio na makosa baadhi ya watoto wao kama Zein Al-‘Aabideen na Al-Imaam Ja’far miongoni mwa wengine. Sisi tumesema kuwa kilichotufikia kwa njia ya Tawaatur kutoka kwa Sahaabah na Taabi’een ni kwamba walikuwa Mujtahideen na kwamba walitoa hukumu (Fatawaa) ambazo zilikuwa tofauti na alizotoa Ahl ul-Bayt. Hawakulaumiwa kwa hilo, wala hakuna aliyemkosoa mwingine. Kwa hakika, hakuna aliyesema kwamba mtu aliyetoa Hukm kinyume na Ahl ul-Bayt alikuwa amekosea”. Kisha akasema: “Imekuwa wazi kwako kwamba Ijmaa’ ya Qat’iy ambayo Ahl ul-Bayt ni sehemu yake, inaonyesha kwamba hakuna ‘Ismah (kutokuwa na makosa) kwa Ahl ul-Bayt, maana yake ni kwamba Ijtihaad yenye makosa inawezekana kutoka kwao...” Mwandishi huyo aliyataja madai yao na ushahidi wao na akayakanusha chini ya kichwa: ‘Al-Ijmaa’ wa Ahl ul-Bayt haikusanywi nao peke yao’.

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’.