Bu qarashni tutganlar Allohning quyidagi so‘zini dalil qilib keltirganlar:

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

Ular Ahl ul-Bayt deb Ali va Fotima hamda Hasan va Husayn (ularning ikki o‘g‘li)dan iborat deb hisoblaganlar. Bu bilan birga ular xato va gunohdan (al-xato’) ma’sum (gunohsiz) deb ham hisoblaganlar.

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).

Shia (masalan, Ja'fariylar) ham o'z imomlarini, ular fikricha xatolikdan xoli va gunoh qilmaydigan bo'lganliklari sababli, 'ismat (gunohsizlik) nuqtai nazaridan Ahl al-Bayt qatoriga kiritganlar.

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.

Bu masala Muhibbulloh ibn Abdush-Shakur tomonidan o'zining "Muslim as-Subut" kitobida, Usul al-fiqh sohasida javob berilgan va rad etilgan. U shunday degan: "Ular ba'zi o'g'illari, masalan Zayn al-Obidin va Imom Ja'far va boshqalar uchun gunohsizlikni (isma) da'vo qilishgan. Biz esa shunday deymiz: Sahoba va tobe'inlardan mutavotir yo'l bilan bizga yetib kelgan narsa shuki, ular mujtahid bo'lganlar va Ahli Bayt fatvolaridan farqli fatvolar bergan. Ular buning uchun tanbeh olmagan va hech kim birovning ustidan ayb qo'ymagan. Haqiqatan ham, Ahli Bayt hukmiga zid hukm bergan kishi xato qilgan, deb hech kim aytmagan". Keyin u davom etadi: "Sizga ayon bo'ldiki, Ahli Bayt ham kiradigan qat'iy ijmo Ahli Bayt uchun isma (gunohsizlik) yo'qligini taqozo qiladi, ya'ni ulardan xato ijtihod bo'lishi mumkin..." Yuqoridagi muallif ularning dalillarini ko'rib chiqqan va "Ahli Bayt ijmosi faqat ular tomonidan chaqirilmaydi" sarlavhasi ostida ularni rad etgan.

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’.