Question (Q-87)
A Shī’a has asked, when it clearly states in the Qur’an (33:33) that the Ahl al-Bayt are purified then how comes Sunnis still believe them to be fallible? This contrasts to the belief of the Shia who take the Verse and use it as evidence that Allah purified them and made them infallible.
Answer:
In the Noble Qur’ān, Allah ﷻ states in Sūrah Al-Aḥzāb (33:33),
إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا
“Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure.” Sūrah Al-Aḥzāb (33:33)
Al-Tafsīr (Exegesis) of the above Verse is mentioned in Tafsīr al-Jalālayn as follows;
إنما يريد الله ليذهب عنكم الرجس أهل البيت الإثم يا أهل البيت أي نساء النبي
“Allah only wills to remove all impurity from you, O the People of the Household (Ahl al-Bayt ) i.e. the Wives of the Prophet.”
It is stated in Hāshiyah al-Ṣāwiy ‘alal-Jalālayn,
(قوله أي نساء النبي)
قصره عليهن لمراعاة السياق وإلا فقد قيل الآية عامة في أهل بيت سكنه وهن أزواجه وأهل بيت نسبه وهن ذريته
“His statement (i.e. the statement of Al-Imām Jalāluddīn Al-Ṣuyūṭiy), “Wives of the Prophet,” he only stuck to mentioning them taking into consideration the context (of the Verse). It has been stated that the Verse is general in relation to the family of his residence who are his wives and the family of his lineage who are his progeny.”
Ṣadr al-Afāḍil Al-Sayyid Naʿīm al-Dīn Murādābādiy (Allah shower mercy upon him) wrote in relation to Al-Tafsīr of Sūrah Al-Aḥzāb Verse 33,
“The Noble Prophet’s wives, Sayyidah Fāṭimah Al-Zahrā’, Sayyidunā ʿAlī Al-Murtaḍā, Sayyidunā Al-Ḥasan and Sayyidunā Al-Ḥusayn (Allah be pleased with them) are all included amongst the Ahl al-Bayt. This is the outcome that is reached when gathering the Verses of the Qur’ān and Al-Aḥādīth. This is what is narrated from Al-Imām Abū Manṣūr Al-Mātūrīdiy. The Ahl al-Bayt of the Blessed Messenger ﷺ are advised in these Verses to avoid sins and to remain steadfast upon piety and righteousness.” (Tafsīr Khazā’in al-ʿIrfān)
It is clear from the exegesis of the great Scholars of Al-Tafsīr (exegesis) that Ahl al-Bayt in Verse 33 of Sūrah Al-Aḥzāb is referring to the wives of the Prophet ﷺ, Sayyidah Fāṭimah Al-Zahrā’, Sayyidunā ʿAlī Al-Murtaḍā, Sayyidunā Al-Ḥasan and Sayyidunā Al-Ḥusayn (Allah be pleased with them). Therefore, whatever meaning is attributed to the purification of the Ahl al-Bayt applies to the noble wives of the Prophet ﷺ first and foremost as well as the other blessed personalities of the Prophetic Household in light of the context of the Verses preceding Verse 33 of Sūrah Al-Aḥzāb.
The Shi’a try to claim that Verse 33 of Sūrah Al-Aḥzāb establishes infallibility of Ahl al-Bayt. However, the literal wording of the Verse establishes the removal of sins from the Ahl al-Bayt. As it is impossible for a person who is infallible to carry out sins, it is not possible to will the purification of those who are infallible from sins.
On the other hand, as they try to prove infallibility of Ahl al-Bayt from the word of the Verse, تطهير (purification), they will have to accept the Companions who participated in the Battle of Badr and most notably, the blessed wives of our Master ﷺ to be infallible as well.
It is stated in Fawātiḥ al-Raḥmūt Sharḥ Musallam al-Thubūt,
لا نسلم أن الآية مختصة فيما بين المذكورين بل هو نازل في الأزواج المطهرات كما صح عن ابن عباس وإن كان متناولا لغيرهن أيضا كما هو المختار أو هو نازل فيمن حرمت عليهم الصدقات كما عليه زيد بن أرقم فلو دل على العصمة لزم عصمة هؤلاء أيضا وهو خلاف مذهبهم
“We do not accept that the Verse is specific to those who are mentioned (i.e. Sayyidah Fāṭimah Al-Zahrā’, Sayyidunā ʿAlī Al-Murtaḍā, Sayyidunā Al-Ḥasan and Sayyidunā Al-Ḥusayn). Moreover, it is revealed in relation to the Pure Wives as is authentically narrated from Ibn ʿAbbās even though it is inclusive of other than them as well which is the preferred position. Another position is that it is revealed in relation to those to whom it is forbidden to give alms which is the position of Zayd Ibn Arqam. Therefore if the Verse proves infallibility it proves the infallibility of these personalities as well. This is against (the belief) of their (i.e. the Shī’a) school.”
It is stated in Tafsīr Rūḥ al-Maʿānī,
لا نسلم دلالتها عل العصمة بل لها دلالة على عدمها إذ لا يقال في حق من هو طاهر إني أريد أن أطهره
“We do not accept its pointing to infallibility. Moreover, it proves the absence of infallibility as it is not said in relation to the one who is pure that I will to purify him.”
Furthermore, it is stated in Tafsīr Rūḥ al-Maʿānī,
:وأيضا لو كانت مفيدة للعصمة ينبغى أن يكون الصحابة لا سيما الحاضرين فى غزوة بدر قاطبة معصومين لقوله تعالى فيهم
ولكن يريد ليطهركم وليتم نعمته عليكم لعلكم تشكرون
“Also if this Verse was giving the benefit of proving infallibility, it would necessitate the Companions especially all those who were present in the Battle of Badr to be infallible as Allah ﷻ states in relation to them,
“But He wills to fully purify you and complete His favour upon you, so that you may be grateful.”
Ṣadr al-Sharīʿah Shaykh Amjadī Al-Aʿẓamī (Allah shower mercy upon him) wrote whilst explaining the belief of Ahl al-Sunnah,
“It is necessary for a Prophet to be Maʿṣūm (infallible) and this ʿIṣmah (infallibility) is specific to Prophets and Angels as nobody besides the Prophets and Angels is Maʿṣūm (infallible).” (Bahār-e-Sharīʿat, Chapter One)
Ṣadr al-Sharīʿah Shaykh Amjadī Al-Aʿẓamī (Allah shower mercy upon him) wrote further,
“This contrasts to the leading Imāms and the great Friends (Awliyā) of Allah who Allah protects in such a way that they do not commit sins but it is not impossible for sins to be carried out by them.”
The belief of Ahl al-Sunnah in relation to infallibility is explained in Fawātiḥ al-Raḥmūt Sharḥ Musallam al-Thubūt in the following manner,
فاعلم أن العصمة قد تطلق على الاجتناب عن الكبائر والأخلاق الباطلة الذميمة ولا شك في عصمتهم بهذا المعنى ولا يرتاب فيها إلا السفيه خالع رقبة الإسلام عن عنقه وقد تطلق على اجتناب الصغائر مع ذلك الاجتناب ونرجو أن يكونوا معصومين بهذه العصمة وأيضا قد تطلق على عدم صدور ذنب لا عمدا ولا سهوا ولا خطأ ومع ذلك عدم الوقوع فى خطأ اجتهادي فى حكم شرعي وهذا هو محل الخلاف بيننا وبينهم فهم قالوا أهل البيت معصومون عن ذلك كله من أنواع الذنوب وأنواع الخطأ ويدعون أن فتواهم كقول الأنبياء فى وجوب الاتباع وكونه من الله تعالى ونسبتهم إلى رسول الله صلى الله عليه وآله وأصحابه وسلم كنسبة الأنبياء العاملين بالتوراة إلى موسى عليه السلام ولعلهم لا يجوزون انتساخ أحكام هذه الشريعة بقولهم وعندنا العصمة بهذا الوجه مختصة بالأنبياء فيما يخبرون بالوحي وما يستقرون عليه وأهل البيت كسائر المجتهدين يجوز عليهم الخطأ فى اجتهادهم وهم يصيبون ويخطئون وكذا يجوز عليهم الزلة وهي وقوعهم فى أمر غير مناسب لمرتبتهم من غير تعمد
“You should be aware that Al-ʿIṣmah (being free from sins) sometimes refers to avoiding major sins as well as false and disgraceful characteristics. There is no doubt in relation to their (the Blessed Family of our Master ﷺ) being Maʿṣūm (preserved from sins) in this meaning. Only a fool who has pulled off the strap of Islām from his neck would have doubt in this regard. Al-ʿIṣmah (preservation from sins) sometimes refers to refraining from minor sins along with the avoidance of major sins. We hope they are Maʿṣūm (preserved from sins) in this way. Al-ʿIṣmah (preservation from sins) also refers to the absence of sins regardless of whether they are carried out purposely, forgetfully or mistakenly. Along with this, it refers to not entering into any mistake pertaining to Ijtihād (independent judgement pertaining to Islamic rulings). This is the matter upon which there is a difference between us (Ahl al-Sunnah) and them (the Shī’a). They say the Ahl al-Bayt are Maʿṣūm (preserved) from all types of sins and all types of errors. They claim that their rulings are like the statements of the Prophets in terms of it being necessary to follow them and their being from Allah ﷻ. The connection (in their view) between them (the Ahl al-Bayt) and the Messenger of Allah (peace and blessings of Allah upon him, his Family and Companions) is like the connection between the Prophets who acted upon the Tawrāh to Sayyidunā Mūsā (peace be upon him). Perhaps they do not permit the abrogation of the rulings of this Sharʿīah through their statements (i.e. the statements of the Ahl al-Bayt). According to us (Ahl al-Sunnah), Al-ʿIṣmah (preservation from sins) in this manner is specific to the Prophets in relation to the information they provided through revelation and whatever they remained steadfast upon. The Ahl al-Bayt are like all Mujtahidūn (Jurists who have authority to make independent judgement pertaining to Islamic rulings). It is permissible for them to be incorrect in their Ijtihād (independent judgement pertaining to Islamic rulings). They are sometimes correct and sometimes incorrect in this regard. Similarly, it is permissible for them to slip up which means their inadvertently entering into matters that are not befitting their rank.”
And Allah knows best and His Knowledge is Complete and Sublime.
Written by: Shaykh Omar Khan (Allah preserve him)
Verified by: Mufti Shamsulhuda Khan Misbahi (May Allah preserve him)
