Does verse of tatheer(33:33) makes anyone infallible?

Bismillah Al-Rahman Al-Raheem (In The Name of Allah, The Beneficent, The Merciful)

The present day shias claim that the verse(33:33) makes the Ahlel Bayt infallible; they believe that this verse is the proof that Allah made the AhlelBayt perfect in the sense that they cannot make any mistakes, nor forget anything, nor commit any sins whatsoever. Based on this interpretation, the Shia claim that the Prophet(saw), Ali(ra), Fatima(ra), Hasan(ra), Hussain(ra) and the other nine Imams are the infallibles.

However the reason for writing this article is that this belief of shias has become the biggest hurdle for them to include the wives of prophet(Saw) in Ahlebayt mentioned in (33:33), since they are handed over with various proves regarding the mistakes of wives of prophet(Saw) and are taught that since the Ahlebayt includes only infallibles, thus wives of prophet(Saw) cannot be included among them. And we hope that after we prove from various sources that neither does the verse of tatheer makes anyone infallible nor were the shia imams completely infallible the unbaised and sensible shias will have problem in acknowledging the fact that wives of prophet(Saw) are Ahlebayt mentioned in 33:33, even though they were not infallible.

So let us examine that does the verse of tatheer actually make anyone infallible? First off, if we say that this verse makes people infallible, then we must say that it makes the Prophet’s wives(ra) to be infallible, since Allah addresses the Prophet’s wives. Let us analyze the entire verse:

“O wives of the Prophet! You are not like any other of the women; If you will be on your guard, then be not soft in your speech, lest he in whose heart is a disease yearn; and speak a good word. And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. Allah only wishes to remove all abomination from you, you Ahlel Bayt (People of the House), and to make you pure and spotless. And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).” (Quran, 33:32-34)

But the truth is that nobody was made infallible by this verse. Allah’s statement was not to assure the Prophet’s wives that they had already been purified, but rather to stipulate a condition that if they obeyed Him, He would remove all abomination from them and thus purify them. He only “wished” to purify them if they met this condition, namely that they wear Hijab when they are out of the house (i.e. not making a dazzling display) and establish regular prayer as well as charity. If we analyze the context, we find that Allah Almighty was giving the Prophet’s wives some divine directions(which were themselves a means of purification), to do all what He commanded them and to abstain from what He forbade. He thus informed them that if they conformed to His commands and abstained from what He forbade, He would reward them by removing all abomination from them and make them pure and stainless.

This is the verse of purification:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly.(33:33 sarwar,  shia translator)

It should be noted that Allah Almighty has used this pattern of speech to address many people. Consider the following verses:

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

1. When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness(rijz) of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.(8:11)

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَكَ سَكَنٌ لَّهُمْ وَاللّهُ سَمِيعٌ عَلِيمٌ

2.“Take alms out of their property, you would cleanse them and purify them thereby..” (Quran, 9:103)

Allah also said in the Quran to all His believers:

مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

3. “Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful. (Quran, 5:6)

comment:In these verses, Allah is talking about the believers; should we really conclude that Allah has now made them completely clean and purified based on this? That is indeed missing the important conditional statement that Allah is making.

Allah so addresses His servants in many other Quranic verses in a similar manner as we have shown above. Therefore, if we claim that the aim of Allah Almighty in purifying the Ahlel Bayt was to make them infallible, it would necessitate us to say that all the believers are infallible, following the Quranic verse which states that Allah Almighty so wills to purify them.

As Allah Almighty told us of His wish to purify members of the Prophet’s family, He similarly informed us of His wish to purify the believers as well. Therefore, if we suppose that the wish of Allah to purify the believers was meant to make them infallible, then all sincere pious believers are infallible and impervious to sin. (Of course, this is incorrect and we find that none of these verses make anyone infallible.)

The purification mentioned in the aforementioned verse (33:33) was not meant to make anyone infallible, but rather simply to expiate them for past mistakes or errors or sins like we get expiation for our mistakes or errors or sins when we go for Hajj. This style is widely used in the Quran, as we have shown quoting several verses from Quran. We will never find anybody who says that the purification mentioned in those mentioned verses was meant to make the Prophet’s family members or the believers into infallibles.

Here is one famous commentary of sunni scholar which is often used by the shias inorder to support some of their concepts. But ironically regarding the interpretation of the verse of tatheer by the shias, this is the view of that sunni scholar (i.e sayyid abu ala maudoodi) : A section of the people have not only misconstrued this verse to the extent that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi and Fatimah and their children to the exclusion of the holy wives, but have gone even further and concluded wrongly from its words “Allah only intends to remove uncleanliness from you and purify you completely”, that Hadrat ‘Ali and Fatimah and their children are infallible like the Prophets of Allah. They say that “uncleanliness” implies error and sin, and, as Allah says, these ahl al-bait have been purified of this, whereas the words of the verse do not say that uncleanliness has been removed from them and they have been purified. But the words are to the effect: “Allah intends to remove uncleanliness from you and purify you completely. ” The context also does not tell that the object here is to mention the virtues and excellences of the Holy Prophet’s household. On the contrary, they have been advised here what they should do and what they should not, because Allah intends to purify them. In other words, they have been told that if they adopted such and such an attitude and way of life, they will be blessed with cleanliness, otherwise not. However, if the words “Allah intends to remove uncleanliness from yon . . . ” are taken to mean that AIlah has made them infallible, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallible, because about them also Allah says: “But Allah wills to purify you and complete His blessings upon you.” (Al-Ma’idah: 6) (tahfeem ul quran, tafseer for verse 33:33).

 

Does “AL-RIJS” means every kind of impurity ?

As we have proved above that the general interpretation of the verse of tatheer by shias itself is incorrect, we will now deal their argument a bit deeper. They selectively take some of the words of this verse(33:33) and apply them their own meanings based on their qiyas(which is haram in shia madhab).

The first word is RIJS, These are the interpretations or meanings given by the shias for the word “RIJS” :

Argument 1:

The word “Rijs” in the verse(33:33) has got the article “al-” at its beginning which makes the word universal. Thus “al-Rijs” means “EVERY KIND of Uncleanliness “. The Ahlulbayt, or “the members of the Family”, whoever they are cleaned and purified from Al-Rijs or “All Uncleanliness. The word Rijs literally means unclean. In strict Quranic terms and also as interpreted by Ibne Kathir:

1. To be misguided is Rijs

2. To be tormented by Allah is Rijs

3. To follow the Shaytan is Rijs

4. To have Allah’s wrath and anger upon you is referred to as to having Rijs

5. To sin is referred as Rijs

6. Shaytan’s evil handworks are called Rijs

7. To have a disease in one’s heart (hypocrisy) is as if having Rijs

8. To have doubts related to faith, Prophethood, Tauheed etc is a result of Rijs

9. Shirk and idol worshipping is Rijs

10. Eating haraam is a result of Rijs

11. To be impure inwardly and have a polluted creed is to have Rijs

12. Jahannam or Hell is a recompense for those who have rijs in their heart

13. Misguidance and disorder of faith is Rijs.

Answer:

You will notice that not only do the shias apply their own meanings based on their qiyas which are different from what their imams have taught them from authentic narrations but even they start quoting the interpretations by sunni scholars for this verse, because had they quoted the teaching of their imam then their deception of false interpretation of Ayat e tatheer would have been jeopardized. Moreover it seems they forget some basic teachings and advices of their imams before using the interpretations of sunni scholars(which can be referred by clicking this link).

Now lets teach the shias what their imams have taught them for the meaning of the word “RIJS” in verse of tatheer(33:33) from authentic shia traditions. We hope that after finding these narrations, atleast they will start following the teachings of their imams and will not base their arguments on qiyas(which is haram in shiism) just to convince their opponents.

Al-Rijs according to the Ahlul Bayt: ‘Al-Rijs is the doubt and, by Allaah, we never doubt in our Lord’.

This hadeeth is in many shia books through many chains. Here are more SaHeeH chains:

Imaam al-Saadiq said: Al-Rijs (impurity, referred to in 33:33), that is doubt. By Allah, we never doubt in our Lord.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَ ذَلِكَ

The “mithl dhaalik” refers to the hadeeth that we cited above.

Source: Al-Kaafee, vol. 1, pg. 286-288, h. 1
Grading, SaHeeH Miraat al-Uqool, vol 3, page 213

Other Sources one can find this same sentence ‘Al-Rijs is the doubt and, by Allaah, we never doubt in our Lord’ or close to it:

Sources:

a. Al-Amaalee lil-Toosee, pg. 561

b. BaSaa’ir al-Darajaat, pg. 206, h. 13, under chapter titled “Chapter in the Imaams were given knowledge and proved that in their hearts”

c. Tafseer al-‘Ayyaashee, vol. 1, pg. 249, h. 169

d. Ma’aani al-Akhbaar, pg. 138, h. 1 under chapter title “Chapter on the meaning of Al-Rijs”

Though we don’t consider the shia narrations as hujjah for us, but this narration infact can be used, just to teach them that they cannot use the verse (33:33) as a proof for “infallibility” of their imams because even their own infallible imams didn’t explain and understand the word “RIJS” as they try to explain. So they should stop deceiving people by putting their own words in the mouth of sunnis commentators while trying to proof that the verse of tatheer makes someone infallible, because none of the sunni scholras whom they quote believed that Ahlebayt were infallible because of that verse, and ironically not even their infallible imams used that verse as a proof for their infallibility.

The infallible shia Imaam has specificly said the “al-rijs” means “doubt(shak)”. He could’ve easily said that it means “filth/sin”, and that they are infallible. But he didn’t say so, this even proves that (33:33) cannot be used as proof for infallibility as some knowledgeable shias have confessed(namely nadir zaveri). And this is infact a huge problem for shias because a very important belief of  shiism (i.e isma of their imams) is again not mentioned in Quran.

Thus, we find that according to authentic shia tradition Allah only wanted to remove “doubt” from Ahlebayt and to purify them .

Moreover, Allah said in another verse of quran:

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness(rijz) of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.(8:11)

Comment: Now this verse was for the believers of that time and not in particular for Ahlebayt, and Allah here says that the believers being addressed here were purified as well RIJZ OF SHAITAN was removed from them, now does this mean that these people were made infallible. No, not at all, but if the interpretations which shias give to verse of tatheer(33:33) is applied to this verse then it should be concluded that even the believers were being made infallible in this verse because Allah purified them and removed Rijz of Shaitan from them, moreover all the 13 meanings/explanations shias gave for the word Rijs are in some or the other way related to Shaitan, thus its more plausible to say that the ones for whom Allah said RIJZ OF SHAITAN was removed were made infallible. So from their own interpretations which they gave for 33:33 we can conclude from this verse that because Allah specifically mentioned “Rijz of SHAITAN” being removed from the believers they too were made infallible, because even the book of imam zain ul abedin(ra), Saheefa  Sajadiya, says that no one would have disobeyed God, had Satan not mislead them:

So all creatures confess
that Thou wrongest not him whom Thou punishest
and bear witness
that Thou bestowest bounty upon him whom Thou pardonest.
Each admits
that he has fallen short of what Thou meritest.
9 Had Satan not misled them from Thy obedience,
no disobeyer would have disobeyed Thee,
and had he not shown falsehood to them in the likeness of truth
no strayer would have gone astray from Thy path.(saheefa sajjadiya, page 294, under the chapter, His Supplication in Giving Thanks)

But neither do we believe this nor does this verse of quran(8:11) makes the believers as infallible, similar to the verse 33:33 which also cannot be used as a proof for infallibility of shia imams.

 

Argument 2:

Shia  said: Your misunderstanding the hadith. The uncleanness is what doubts. That is why the uncleanness is said to be the doubt. As for what doubts, it’s the uncleanness. As for what believes, it’s the pure word in us.

The pure blessed aspect of humanity is what believes and testifies to God and his Messengers on the other hand. The Quran says the only thing God desires to keep away from them is the uncleanness, this all their souls is kept away from. Surely sins effect the soul with uncleanness so they have been kept away from sins as well.

Answer:

This shia tries to some how portray from his illogical theories that doubt encompasses all uncleanness. But this is completely incorrect because “uncleanness encompasses doubts but doubts do not encompass uncleanness” . Doubt is one of the kind of uncleanness, and uncleanness is of various kinds as we have seen from what the shias themselves  quoted from ibn katheer, they derived around 13 kinds of uncleanness and doubt was on 8^th among them. Let me give you an example for better understanding.

Eg1: A Christian who without a shadow of doubt believes that Jesus is son of God, he worships him. Now can we say that this deed of the Christian is a Doubt? No, not at all we will sound like idiots. But we can say that this deed of the Christian is impure.

Eg2: If a Jew murders a Muslim so can we say that the Jew committed a doubt? Inded it will be ridiculous. But we can say that the Jew committed an impure act, since to sin is an impure act.

Thus we find that the argument is baseless and was raised due to lack of commonsense because Doubt, sins etc are kinds of uncleanness but its not vice versa.

 

Argument 3:

Some shias say that there are different degrees of Purification. The ONLY place that Allah said I intend to do a PERFECT purification is in verse 33:33 where He is addressing the Ahlul-Bayt. The word “PERFECT” comes from the emphasis of Allah by “Tat’hiran” which has been used ONLY in verse 33:33?

Any small sin is a type of impurity, thus a PERFECT purification will not leave any small sin for the Ahlul-Bayt. If Allah intends to KEEP OFF EVERY KIND OF UNCLEANNESS from Ahlul-Bayt, no impurity, no matter how small, will reach them, because Allah is omnipotent.

Answer:

What is the difference in purification? Are these shias saying Allah does not desire to make believers fully pure? When Allah (swt) says he purified Mariam (as) it means fully purified. Like wise when he says he desires to purify us, it means full purification. This is what it means obviously. There is nothing like partially pure and partially impure. When Allah is doing something then it will be perfect. If Allah says he wants to purify the believers but still some(minor) impurity remains in them, then how can they be called as Pure? Moreover its an insult on Allah that though he purified believers yet there was some impurity in them.

 

Argument 4:

According to the verse(33:33), Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends(yureedu) it will certainly take place as Quran itself testifies (see 16:40).

Another shia said: The verb yuridu implies that the continuous will or intention of Allah is His creative will or intention, not legislative. Although the decision of a created being may not take effect at all, but the will of Allah takes immediate effect. There cannot be a slightest gap of time or space in the will of Allah taking effect. When He commands: “Be”; it becomes. Refer to Baqarah: 117; Nahl: 40 Maryolm: 35; Ya Sin 83; Mumin: 68 and Qamar 50. It is not only the will of Allah but the declaration of its effect. Since the Ahl ul Bayt have been thoroughly purified, they remain thoroughly purified for ever

Answer:

Firstly, the word for desire of Allah in (33:33) is yureedu(intends) but the verse shias quoted (16:40) has the word (aradnahu), Moreover one should ponder that according to shias Ahlebayt were infallible since their birth, their infallibility was creational(takwini), then why did Allah now wished to purify them? They were already pure and infallible right from their birth then what was the reason for this wish of Allah? The only sensible reply we can get regarding this issue from the shias is that either ahlebayt were not infallible from their birth. Or this wish of Allah was not for them.

Secondly the wish of Allah in this verse is conditional which takes places only after addressees fulfill the conditions after which Allah will purify them.

For example: O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes(yureedu) to purify you and that He may complete His favor on you, so that you may be grateful.(5:6)

Comment: In this verse we see that though Allah wishes to purify the believers, but it will only take place when the believers follow the commands mentioned in the verse regarding ablution.

Another example: (3:176) And let not those grieve you who fall into unbelief hastily; surely they can do no harm to Allah at all; Allah intends(yureedu) that He should not give them any portion in the hereafter, and they shall have a grievous chastisement.

Comment: In this verse we see that what Allah intends will take place in the hereafter, it doesn’t happens then and there.

 

Argument 5:

Imam al-Suyuti in his Durr al-Manthur, vol. 6, p. 598 and Imam al-Alusi in hisTafsir, vol. 22, p. 43, both record the Holy Prophet, peace be upon him and his family, interpreting this verse in these words:

فأنا وأهل بيتي مطهرون من الذنوب

I and my Ahl al-Bayt are pure from sins.

Answer:

This hadith isn’t authentic, but fabricated. (Silsila ad-daeefa 5495). These words are part of bigger narration. Ibn Kathir gave it in his “Bidaya wa nihaya” (2/239) and said regarding it: In it oddity and unacceptable (point) (gharabat wa nakarat). Abu Hatim said this hadith is false (batil) (see “Ilalul hadith” by ibn Abu Hatim 4/72).

This hadith along with chain present in “Dalail” (1/92/#77, shamela) by Beyhaki. Starting from Yaqub ibn Shayba al-Fasawe it runs:

حدثني يحيى بن عبد الحميد ، قال : حدثنا قيس ، عن الأعمش ، عن عباية بن ربعي ، عن ابن عباس

Narrated to me Yahya ibn Abdulhamid, said: narrated to us Qays from al-Amash from Abayat ibn Rabia from ibn Abbas.

Everyone except al-Amash discredited.  Ibn Rabia was from qulatu shia. (“Mizanul itidal” 2/387). Al-Amash himself mudalis, and again narrated in anana form. Qays, that’s ibn Rabia. Daraqutni and Yahya said he’s weak. Nasai said he’s abandoned. He was shia with bad memory and rejected narrations in pocket. (“Mizanul itidal” 3/393). Yahya ibn Abdulhamid al-Hamani was accused in lie. (“Mizanul itidal” 4/392).

Infact,
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، حَدَّثَنَا عَلِيُّ بْنُ مَسْعَدَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏:‏ ‏ “‏ كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ ‏”
It was narrated from Anas that the Messenger of Allah (ﷺ) said: “Every son of Adam commits sin, and the best of those who commit sin are those who repent.’”[Sunan Ibn Majah, Book 37, Hadith 4392; Hasan].

 

If Ahlebayt were infallible from their creation as the shias believe, then how come RIJS was REMOVED/TAKEN AWAY from them ?

Answer:

Logic and common sense dictates us that the thing which is impure needs to be purified , no one will say that I want to purify a  thing which is already pure. Similarly if ahlebayt were infallible from their birth, then why would Allah wish to purify them?

Allah would have said that: He wishes you to remain pure. But nothing as such was said by Allah infact Allah said: He wants to purify you. Indicating that they the ones being addressed were not infallible.

Secondly, if the ones who were addressed in (33:33) were infallible from birth then why would Allah say that he wants to REMOVE impurities from them? Since we know that the thing which is present only that can be removed, no one will wish to remove a thing which is not present.

The shias struggle a lot when they are posed these questions because these questions are like chili pills for those who believe that Ahlebayt were infallible from their birth, thus to defend themselves from these questions them cling a translator who translated the word (yuthiba) as keep away, from this they try to explain that the rijs was not removed away from Ahlebayt but it was kept away from them.

But this translation is an odd and  incorrect translation of the word yudh’hiba , neither the shia translator nor the other renowned translators translated the word as this translator(shakir) translated. Because the word “yudh’hiba” actually means to “remove/wipeoff” and it comes from the root word “dahaba” which also means to “remove”.

The root word for “yudh’hiba” which is “dhahaba” (ذَهَبَ)  is used in quran you will find that in all verses it means to “take away”/”remove” NOT  as “keep away”:

dhahaba (ذَهَبَ)

(2:17) … took away …

(11:10) … “Have gone …

(11:74) … (had) gone away …

(21:87) … he went …

(33:19) … departs …

(75:33) … he went …

Same word is used in another verse of quran and none of the translators translates it as “keep away” all of them unequivocally translates it as something similar to “remove” including the translator (shakir) who translated erroneously translated  the same word in (33:33) as “keep away”.

This is the verse which has the same word and every translator translated it similar to the word “remove”   (8:11) … (yudh’hiba) take away …

Similar words like yudh’hiba in quran:

yudh’hib = remove (9:15)

yudh’hib’na = remove (11:114)

yudh’hibanna = will remove (22:15)

So the ones who have a misconception that yudh’hiba means “keep away” should correct themselves, because the correct understanding of the wish of Allah was to “remove” away the “RIJS” from Ahlebayt.

Argument.

This verse of Quran says: And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.(2:125)

Does it mean that House of Allah was not pure before?

Answer:

Firstly, the purification of this verse(2:125) has no relation with the purification mentioned in verse of purification because, in verse of purification(33:33), Allah says He wishes to purify, whereas here Allah commands Ibrahim(as) to purify. This implies that the purification mention in (33:33) is spiritual purification, since Allah will do that, where as purification in this verse (2:125) is physical. That’s why scholars understood this verse to imply the ruling to purify mosques. Tafseer Ibn katheer states: Purifying all Masjids is required according to this Ayah. Moreover, Even Ahlelbayt after revelation of verse of purification could have physical impurity. This shows that this verse has no relation with purification mentioned in verse of purification.

Secondly, the House of Allah is purified with through the procedure of washing, no rational person claims that the house of Allah could never get dirty. Obviously it does, that is why it is washed on continuous basis, so that dirt is removed and it remains purified.

Thirdly, according to Shia commentary of Pooya/Ali for verse (2:125) :

Tahhira (to purify) implies that a house for the worship of Allah already existed there before Ibrahim, which like the Kabah in the times of the Holy Prophet, was despoiled with idols. It was in ruins. Ibrahim rebuilt it. As verse 127 of this surah suggests, after purification, the place was reserved for worship of Allah only. According to verse 96 of Ali Imran, the first house made for the worship of Allah was the Kabah in Makka, and in verse 29 of al Hajj it has been referred to as bayt ul atiq (the ancient house).(Tafseer Pooya/Ali, for verse 2:125)

A Shiawebsite states:

Historically when Ibrahim was ordered by Allah to build the Shrine for worship over a small he uncovered the original foundations of the Kaaba built by Adam. Ibrahim with the help of his son Ismael erected the new shrine on the same foundations. (source) [Screen Shot]

In Nahjul Balagha sermon 191 it is stated:

The Holy Ka`bah (الكعبة المقدسة)
“Do you not see that Allah, the Glorified, has tried all the people among those who came before, beginning with Adam, upto the last ones in this world with stones which yield neither benefit nor harm, which neither see nor hear. He made those stones into His sacred house which He made a standby for the people. He placed it in the most rugged stony part of the earth and on a highland with least soil thereon, among the most narrow valleys between rough mountains. soft sandy plains, springs of scanty water and scattered habitants, where neither camels nor horses nor cows and sheep can prosper. Then He commanded Adam and his sons to turn their attention towards it.(Nahjul Balagha, sermon 191)

So in the light of these proofs from Shia sources, we find that Ka’bah was initially built before Ibrahim(as), however it was not taken care properly, that is why Allah(swt) asks Ibrahim(as) to purify it.

Another Shia tafseer  ( The Light of The Holy Qur’an) states:

Then, it refers to the covenant that He made with Abraham (a.s.) and Ismail (a.s.) about the purification of the Ka’bah, where it says:{“… And We enjoined Abraham and Ismail (saying) : ‘ Sanctify My House for those who go around it, for those who abide in it and pay devotion, and to those who bow down and prostrate themselves ‘.”}

What is the meaning of sanctification here? Some have said that the meaning of sanctification here is purification from the existence of idols. Some others have said that the purpose is purification from outward dirt like blood and the contents of animals’ stomachs which people sacrificed therein, because there were some ignorant persons who thoughtlessly did such deeds as leaving these remains behind. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 2:125) [Screen shot]

 

Proof from the Quran about mistakes of prophets(as)

The views of the shia scholars who believed that prophets and imams can commit mistakes were not innovated by them, but infact these are strongly supported by quran.

Some of the lay shias might argue that though the scholars we have cited were greatest classical shia scholars and were in a way the source understanding shiism. But their view doesn’t carry any weight since they go against quran. The response to them is that neither did these shia scholars go against quran, nor did they formed these beliefs from their desires, because this believe is strongly supported from multiple verses of quran as well as both ahlesunnah and the books of shia have authentic reports proving mistakes of prophets and imams. And it’s the present day shias, who are ghulats in the words of sheikh al sadooq, whose beliefs are against quran which needs to be rejected and corrected.

Now lets see various examples from quran which teaches us that the prophets indeed committed mistakes, which compelled the great shia scholars to form these believes which appears to present day shias a bitter poison.

Examples from the Quran about mistakes of prophets(as)

1. prophet Muhammed(saw).

1.  O Prophet! why do you forbid that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful.[066:001]

comment: The above verse depicted a mortal mistake of Prophet Muhammad(saw) when he decreed something forbidden which Almighty Allah already made lawful . The Prophet(saw) committed this mistake out of emotion and affection to his wives . Anyway as usual Allah had warned him and rectified him by HIS revelation.

2. (The Prophet) frowned and turned away, because the blind man came to him. But didn’t you know that perhaps he might grow (in spiritual understanding)? Or that he might have received an important lesson, and the teaching might have profited him. As to the one who thought he was self-sufficient, you attended to him – though it was not your fault that he did not grow (in spiritual understanding). But as to the one who came to you earnestly seeking and with reverence, of him you were unmindful. It should not be so! (Quran, 80:1-11)

Comment: Here the Prophet (saaw) is rebuked for not listening to an old man.

2. Jonah(as)

1. And (mention) Dhu’n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no God save Thee. Be Thou Glorified! Lo! I have been a wrong-doer. So We responded to him and delivered him from the grief and thus do We deliver the believers.(21:87-88)

2. And had he not been one of those who glorify (Allah),He would certainly have remained inside the Fish till the Day of Resurrection.(37:143-144)

Comment: If jonah(as) didn’t commit a mistake then the ar rahman , ar raheem Allah wouldn’t have said that he(jonah) would certainly have remained inside the fish till qiyamah. Some ignorants argue that what jonah(as) did was a less virtues act, so do you say that Allah is Ma’azAllah so cruel that they punishes his beloved prophets for committing less virtues acts. How will you apply the attribute of Allah(i.e Ar raheem) in this issue then.

3. Moses(as)

1.  And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies, so Moses struck him with his fist and killed him. He said: This is on account of the Satan’s doing; surely he is an enemy, openly leading astray. He said: My Lord! Lo! I have wronged my soul, so forgive me. Then He forgave him. Lo! He is the Forgiving, the Merciful.(28:15-16)

Comment: Prophet Moses killed the man UNINTENTIONALLY… He hit him to protect the Israelite and he had no idea the Egyptian would die… he was defending the Israelite. Moreover if it was not a mistake, as some ignorants try to portray then why does Allah too acknowledges that he FORGAVE moses(as).

4. David(as)

1. He (David) said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes; and most surely most of the partners act wrongfully towards one another, save those who believe and do good, and very few are they; And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented. So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return.(38:23-25)

Comment: Prophet Dawood(as) commited the mistake of passing judgement before hearing the case of the second disputant.

5. Adam(as)

1. We said: “O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression.” (2:35)

2. Then he caused them to fall by deceit; so when they tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy? They (Adam and Eve) said: Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers. (7:22-23)

3. In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced. 20:121

In arabic the crucial part says: la taqraba haza alschajara .. la = don’t … taqraba = approach ; this is a command not an advice.

A very simple explanation to understand this mistake is this:

going against God’s will = mistake

Adam went against God’s will = Adam made a mistake

When we make a mistake = We need God’s redemption
Adam(as) made a mistake = God forgave him

Disobeying God’s commandment after He says (don’t do whatever) is a mistake

being seduced by Satan = Mistake

Adam was seduced by Satan = Adam(as) made a mistake.

So the command of Allah is to be obeyed wherever it may be (i.e heaven, garden or earth) , if someone disobeys Allah then it’s a mistake. And no sane human can deny this simple fact. So people might argue that what hz adam(as) did was less good act, but this is senseless argument, because only a fool will say that disobeying Allah and obeying satan is a less good act. Nor did Allah anywhere said that what hz adam(as) did was less good act, infact Allah said it was disobedience. And our Allah is Ar rahman and Ar raheem, he is not unjust to declare hz adam(as) disobedient for doing a less good act. Or to expel him out of garden for doing less good act.

Also some people argue that, Adam(as) was mistaken but his deed was still righteous in intention because his intention was to get closer to God, but this arguments doesn’t hold any water because majority of people commit many things with good intention, like nasibis hate hz ali(ra) with the intention that it is good, as they think that Allah will be pleased with that, So can it be said that what they did do is with good intention thus its not wrong. Infact it will be the shias to make takfeer on them.

Moreover it is mentioned in shia tafseer: if they were to associate others (with Him) , certainly what they were doing would be vain for them.” At first, it says : ” Such is the guidance of Allah; He guides by it whom He pleases of His servants; …” Then, in order that nobody thinks that they have chosen this path obligatorily, and also nobody considers that Allah (s.w.t.) has had a particular, exceptional and undue regard towards them, the holy verse continues saying : “… and if they were to associate others (with Him) , certainly what they were doing would be vain for them.” The last part of the verse means that these prophets are encountered the same divine laws that other people are, and there is no unjust discrimination between them. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 6:88)  )

Comment: We realize from this shia tafseer that had it been that the prophets were infallible and they were KEPT AWAY FROM RIJS  and were protected  by Allah for not committing any mistake, then Allah wouldn’t have revealed this verse as it would have been unjust discrimination between normal people and the prophets, because it contradicts the belief that the prophets are infallible.

Thus these verses clearly depicts Prophets humanly deviation. The shias can live in a fanatic dream of masoomat dogma , but Allah (swt) doesn’t hesitate to expose that even Prophets are not above mortal mistakes and deviation . It proves again and again that ONLY Allah (swt) is perfect and error free NO human is ! There should be no doubt left in the minds of anyone that the Prophets cannot only make mistakes but they can also commit minor sins. No human being is above this, The Shia have committed a grave sin by associating the Attributes of Allah to human beings. But alhamdulilah we have shown that there were yet some great shia scholars who rejected the false believes of complete infallibility of shia imams, since they knew that it was against the teachings of quran, which compelled them to reject some narrations regarding the infallibility of shia imams as they were against the quran.

The Prophets were the best of the human beings. There is no doubt about this. We should respect all the Prophets and they are leaders to humanity. But we should not exalt them to the status of God, or else we will be falling in to the same trap as the Christians fell into. Allah Almighty says in the Quran: “O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way.” (Quran, 5:77)

And I would like to remind a beautiful verse of Quran, as i expect that the shias might try to reject these verses proving mistakes of prophets by applying their own interpretations to it.

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof , seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it ; all of it is from our Lord. ” And none receive admonition except men of understanding. Quran (3:7)

This verse not only teaches us to follow what is explicit from quran, but also to reject the hidden theories people have made for the quranic verses. And when clear verses are produced before them, they try to deny it saying that those verses have got hidden(batini) meanings. So beware of the shia interpretations of explicit verses of quran. And you will soon come to know that who are the ones who follow the clear verses of quran and who are the ones who run after the farfetched and hidden meaning of verses of quran.

Some arguments regarding this issue that are raised by shias:

Argument 1:

Some Shia desperately try to cite verse 53:2 to claim infallibility of the prophet: 053.002  Your companion does not err, nor does he go astray;

Answer:

However, the context of that verse is that the revealed Quran is not in error:

Nor does he speak out of desire.It is naught but revelation that is revealed (53: 3-4)

These verses are talking about the ‘Wahi’ revealed to the Prophet , i.e., the perfectness of the Qur’an , not about each and every personal words of the prophet . Since we have already see in verse 66:1 which proves that Pother Muhammad(Saw) made a personal mistake by assuming something forbidden what GOD made Halal , which shows Prophet’s mortal deviation.

The Ummah is agreed that the Messengers do not make mistakes when it comes to conveying the message. The Prophet(saw ) could not make mistakes when it came to religion namely because Allah ensured this. On the other hand, it is not impossible for the Prophet (saw) to make minor mistakes on issues that have no bearing on his delivering the message. For example, he could make minor mistakes when it came to non-religious issues, such as agriculture, carpentry, and other such secular matters. Making minor mistakes in such matters does not put into question the Prophet’s ability to convey the Message.

Argument 2:

The prophets and imams can commit mistakes by they don’t commit it. So they are sinless human beings.

Answer:

Well firstly I would like to congratulate this shia for atleast accepting the fact that Imams can commit mistakes, but now how will you apply the verse 33:33 to this, since you understand that it makes people infallible, on the contrary you believe that Allah wished to KEEP AWAY ALL KINDS OF RIJS FROM AHLEBAYT, where as on other hand after logical and sensible explanations you have agreed that imams can commit mistakes. So does it mean that the wish of Allah went in vain mazallah. Because  its apparent that you have rejected the interpretation of some shias who use 33:33 as a proof for infallibility and that rijs being KEPT AWAY FROM THEM by acknowledging the fact that they can commit mistakes you have accepted that it was not the wish of Allah to KEEP AWAY impurities away from ahlebayt, But infact it was to be REMOVED.

Secondly, saying that imams never committed any sin in their whole lives needs a solid proof (i.e the the detailed biography of each and every moment of their lives), because once you have agreed that imams can commit mistake, then there are high chances that they may have committed sins may be unknowingly or mistakenly, but either they were not recorded or if they were recorded even then they don’t go down the throats of the fanatic shias, who are brainwashed since childhood to believe in infallibility of their imams, either by hook or by crook. And even we don’t find reported sins of  Awliyah Allah, you only find their virtues or miracles so will that mean that they too were infallible. Indeed it will be pathetic to believe in such claims even when we have crystal clear proofs from quran where prophets did commit mistakes. Moreover to give the questioner a satisfactory answer, we will inshallah provide some proofs from authentic shias sources where the shia imams reportedly committed mistakes.

Argument 3:

The Shia will continually try pushing the verse in relation to Prophet Ibrahim(as) to prove their concept of infallibilty. They will state that the verse clearly declares that the Imams will be infallible because in it Allah says: “My covenant includes not Zalimoon (wrong-doers, unjust, etc).”

Answer:

This argument is easily rejected because the opposite of Zalimoon (wrong-doers) is not Infallible but rather it is Mu’min (good-doer) or ‘Adl (just). Allah promised to make the righteous to be leaders of the world, but His promise would not extend to those who were Zalimoon. Indeed, a person who is fallible is not necessarily one of the Zalimoon. If that were the case, are we going to argue that Ayatollah Khomeini is one of the Zalimoon? How can the pious Muslims be Zalimoon when Allah orders them to fight the Zalimoon? This would be a logical inconsistency. As can be seen, the opposite of Zalimoon is not infallible. The verse in the Quran regarding Prophet Ibrahim (as) simply states that Allah’s covenant does not extend to the unjust, so what is the opposite of unjust?

Who is a just person?

Answer: The immediate word that would come to our minds when thinking of the opposite of “unjust” is “just”. It is not “perfect” or “Infallible”. This is obvious, and does not need much elucidation. Thus, the qualities of a just person in general is what the reader should strive to look for.

The answer is found from the answers given by the office of Grand Ayatullah Ali al-Sistani:

Question: Who is a just person?

Answer: A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct.

It is seen from the Ayatullah’s answer that under normal circumstances the definition of “just” is not at all connected with divine protection from sin, but rather concerns the overall good conduct and piety of a person. It struck me as strange as to how this can suddenly change for one Verse of the Quran, without any unbiased reason provided from the Shia side.

Argument 4:

A shia claimed that hz Adam(as) was mistaken but his deed was still righteous in intention because his intention was to get closer to God.

Answer:

This arguments doesn’t hold any water because majority of people commit many things with good intention, like nasibis hate hz ali(ra) with the intention that it is good, as they think that Allah will be pleased with that, So can it be said that what they did do is with good intention thus its not wrong. Infact it will be the shias to make takfeer on them.

 

Proof for the mistakes of  Prophets and shia imams from shia sources.

Proof 1:
وروى الحسن بن محبوب عن الرباطي، عن سعيد الاعرج قال: ” سمعت أبا عبد الله عليه السلام يقول: إن الله تبارك وتعالى أنام رسوله صلى الله عليه وآله عن صلاة الفجر حتى طلعت الشمس، ثم قام فبدأ فصلى الركعتين اللتين قبل الفجر، ثم صلى الفجر، وأسهاه في صلاته فسلم في ركعتين ثم وصف ما قاله ذو الشمالين. (2) وإنما فعل ذلك به رحمة لهذه الامة لئلا يعير الرجل المسلم إذا هو نام عن صلاته أو سها فيها فيقال: قد أصاب ذلك رسول الله صلى الله عليه وآله
I heard Abaa `Abd Allaah say: That Allaah, tabarak wa ta`aala, made the Messenger of Allaah (SWT) sleep for Salaah Al-Fajr until the sun was shining. Then he (SAWAS) got up and began praying two rakka’ah which is before fajr, then he prayed fajr, and he forgot in his salaah tasleem in the second rakka’ah then he described what he said in his al-shamaalayn , and He (SWT) did this by his Mercy of this nation lest a muslim man if he (over) sleeps from his salaah or forgets. It will be said: “qad aSaab dhaalik rasoolullaah (SAWAS)

I wanted to also say, that after Al-Sadooq narrates this in his Al-Faqeeh, he says only a ghuluww and a mufawwiDa will deny the sahw of the Prophet (SAWAS).

Proof 2:

Muhammad Baqir Majlisi in his “Biharul anwar” 25/350:

تميم القرشي عن أبيه عن أحمد بن علي الانصاري عن الهروي قال: قلت للرضا عليه السلام: يا ابن رسول الله إن في الكوفة (1) قوما يزعمون أن النبي صلى الله عليه وآله لم يقع عليه السهو في صلاته، فقال: كذبوا لعنهم الله إن الذي لا يسهو هو الله لا إله إلا هو.
“Tamim al-Qurashi from his father, from Ahmad ibn Ali al-Ansare from al-Harwi: I said to Ar-Rida (alaihi salam): In Kufa there is group of people they reject (possibility) that prophet (sallalahu alaihi wa ali) erred in pray”. He said: They lied, may curse of Allah be upon them, the One who didn’t err is Allah, no God except Him”.

Proof  3:

Chapter: His(IMAMS) Supplication for himself in Confessing Sins after Finishing the Night Prayer
27- Satan has taken possession of my reins through my distrust and frail certainty. I complain of his evil neighbourhood with me and my soul’s obedience toward him! I ask Thee to preserve me against his domination, and I plead with Thee to turn his trickery away from me! (Saheefa Sajadiya, page 138)

18- I cannot seek access to Thee through the excellence of a supererogatory work, given the many duties of Thy obligations of which I have been heedless and the stations of Thy bounds which I have transgressed, thereby violating sacred things and committing great sins, though Thou hast given me safety from their disgraces as a covering.(Saheefa Sajadiya, page136)

chapter: His Supplication when he Asked Release from his Sins or Pleaded in Seeking Pardon for his Defects

14 I am he whose back offenses have weighed down! I am he whose lifetime sins have consumed! I am was disobedient in his ignorance, while Thou didst not deserve that from him! (Saheefa Sajadiya, page 213)

comment: The question which arises from these supplication of imam zain ul abedin(ra) for himself : Is he saying that what Allah has wished for Ahlebayt didn’t fulfilled by saying that his soul obeyed to shaitan… etc. Well if those wordings of the supplications were just to please Allah, then can we find similar words of any imams complaining that they were misled by shaitan while teaching people(i.e in the mission of their imamah) ?

Proof 4:

Below is Ali(ra)’s own admission on his humanly fallibility :

“……….Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Therefore, do not abstain from saying a truth or pointing out a matter of justice because I do not regard myself above erring . I do not escape erring in my actions but that Allah helps me in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him. He owns our selves which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.” [Nahjul Balagha, Sermon 215, Delivered at the battle of Siffin. About mutual rights of the ruler and the ruled]

Comment: This sermon of Ali(ra) proves that Ali(ra) admitted his fallible human nature . the shias can change a day to a night by their commentary and interpretation, but the fact is that hz ali(ra) said these words to the people, shias can make lame excuses when they find their imams supplicating Allah to forgive their sins, and they can say the imams did this out of humbleness, but here Imam was not directing his words towards Allah, but the people. If he was to teach them about his infallibility then in no way he(ra) would have said those words to the people, which would have been contradictory to his teachings. And even if the incorrect Shia interpretations are considered then, still the question which remains un-answered is that, why is Ali(ra) encouraging people to point out the matter of justice, if he can never make a mistake, then what is the point in encouraging people? This shows that the Shia interpretations are wrong and invalid.

Proof 5:

From shia sources:

Punishing any human being by burning them alive is a major sin, but since hz ali(ra) wasn’t aware of this, he burned some people alive.

al-kishi said :
كان يدَّعي النبوة وأن عليًّا عليه السلام هو الله، فاستتابه عليه السلام ثلاثة أيام فلم يرجع، فأحرقه في النار في جملة سبعين رجلاً ادَّعوا فيه ذلك
he(abdullah ibn saba) used to claim prophethood and that ali(ra) is Allah ( astaghfirollah) so imam ali gave him three days to repent but he refused so he burned him with fire with seventy more men who claimed this also
ref: rijel ibn dawood .

This is from rijal kashi with a very strong isnad(the page is 107 narration number 171):

حدثني محمد بن قولويه، قال حدثني سعد بن عبد الله، قال حدثنا يعقوب بن يزيد و محمد بن عيسى، عن ابن أبي عمير، عن هشام بن سالم، قال : سمعت أبا عبد الله (عليه السلام) يقول و هو يحدث أصحابه بحديث عبد الله بن سبإ و ما ادعى من الربوبية في أمير المؤمنين علي بن أبي طالب، فقال إنه لما ادعى ذلك فيه استتابه أمير المؤمنين (عليه السلام) فأبى أن يتوب فأحرقه بالنار

However burning anyone alive is a major sin:

The problem was presented to Imam Ja’far as-Sadiq (a.s.) and he asked her mother which sin she had committed. When the mother confessed, Imam (a.s.) said that earth would never accept her because she used to punish Allah’s creatures with the punishment that only Allah has the right to punish (That is, burning alive). Then Imam (a.s.) told them to place a little turbah in her grave. This was done and then the earth did not convulse when she was buried in it.(Mustanadush Shia) (greater sins the complete book by Ayatullah Abdul Husayn Dastaghaib Shirazi , chapter 56).

٤٩٦٨ ـ روى عن شعيب بن واقد ، عن الحسين بن زيد ، عن الصادق جعفر ابن محمد ، عن أبيه ، عن آبائه ، عن أمير المؤمنين علي بن أبي طالب ( عليه‌السلام ) قال : نهى رسول الله ( صلى‌الله‌عليه‌وآله )….ونهى أن يحرق شئ من الحيوان بالنار [٧]

Foot Note[٧] : لمراد كل ماله حياة ، والمشهور الكراهة ، والترك أحوط ، وكذا سب الديك
[Foot note says: Anything that has life]. (Man la yahduruhu al-faqih, vol 4, page 5-6, Arabic)

Prophet(saws) prohibited burning in fire any living thing. (Man la yahduruhu al-faqih, vol 4, page 21, urdu).

From sunni sources:

This incident is not only present in shia sources but even in authentic sources, making this an established fact.

sahi bukhari 4.260: Narrated `Ikrima:Ali burnt some people and this news reached Ibn `Abbas, who said, “Had I been in his place I would not have burnt them, as the Prophet said, ‘Don’t punish (anybody) with Allah’s Punishment.’ No doubt, I would have killed them, for the Prophet said, ‘If somebody (a Muslim) discards his religion, kill him.'”

Comment: From this hadees of bukhari its clear that even Hz ibn abbas acknowledges the mistake of hz ali.

أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا عَبْدُ الصَّمَدِ، قَالَ حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ عَلِيًّا، أُتِيَ بِنَاسٍ مِنَ الزُّطِّ يَعْبُدُونَ وَثَنًا فَأَحْرَقَهُمْ، قَالَ ابْنُ عَبَّاسٍ إِنَّمَا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ ‏”
It was narrated from Anas that : Ali came to some people of Az-Zutt, who worshipped idols, and burned them. Ibn ‘Abbas said: “But the Messenger of Allah [SAW] said: ‘Whoever changes his religion, kill him.’” [Sunan an-Nasa’i 4065 ; Sahih]

حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، أَنَّ عَلِيًّا، حَرَّقَ قَوْمًا ارْتَدُّوا عَنِ الإِسْلاَمِ، فَبَلَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَقَالَ لَوْ كُنْتُ أَنَا لَقَتَلْتُهُمْ، لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ ‏”‏ ‏.‏ وَلَمْ أَكُنْ لأُحَرِّقَهُمْ لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏”‏ لاَ تُعَذِّبُوا بِعَذَابِ اللَّهِ ‏”‏ ‏.‏ فَبَلَغَ ذَلِكَ عَلِيًّا فَقَالَ صَدَقَ ابْنُ عَبَّاسٍ ‏
Narrated ‘Ikrimah: That ‘Ali burnt some people who apostasized from Islam. This news reached Ibn ‘Abbas, so he said: “If it were me I would have killed them according to the statement of Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) said: ‘Whoever changes his religion then kill him.’ And I would not have burned them because the Messenger of Allah (ﷺ) said: ‘Do not punish with the punishment of Allah.’ So this reached ‘Ali, and he said: “Ibn ‘Abbas has told the truth.”[Jami` at-Tirmidhi 1458 ; Sahih].

Abu Dawud in “Sunnan”: 2667 .Narrated Hamzah al-Aslami: The Apostle of Allah (peace_be_upon_him) appointed him commander over a detachment. He said: I went out along with it. He (the Prophet) said: If you find so-and-so, burn him with the fire. I then turned away, and he called me. So I returned to him, and he said: If you find so-and-so, kill him, and do not burn him, for no one punishes with fire except the Lord of the fire.

Abu dawood in sunan :2669 .Narrated Abdullah ibn Mas’ud: We were with the Apostle of Allah (saw) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (saw) came and said: Who grieved this for its young ones? Return its young ones to it. He also saw an ant village that we had burnt. He asked: Who has burnt this? We replied: We. He said: It is not proper to punish with fire except the Lord of fire.

Comment: We find from these narrations that its only the right of Allah to punish with fire and even prophet(Saw) who was the leader of that time didn’t have the right to punish people by burning them.

Proof 6:

Esteemed Shia Allama al-Majlisi in “Uyunul Hayat” (1/348) narrated:

Narrated Ali ibn Ibrahim WITH AUTHENTIC CHAIN, in his Tafseer commentary of verse “ O you who believe! do not forbid (yourselves) the good things which Allah has made lawful for you” from Abu Abdullah (alaihi salam): It was revealed about commander of faithful (alaihi salam), Bilal and Uthman ibn Maudhun. And commander of faithful (alaihi salam) promised that he would never sleep at night, as for Bilal, he promised that he never would eat during the day, as for Uthman ibn Maudhun he promised that he never would marry (meaning he would never have intercourse with wife).
And wife of the Uthman ibn Maudhun entered upon Aisha, and she was beautiful woman. Aisha asked: Why I see you upset?…. His wife said: By Allah, my husband didn’t approached me from such and such time….. (when prophet sallalahu alaihi wa ala alihi wa sallam entered to Aisha, she said that to him) He went out, and called to congregational prayer. People gathered, and minbar was set, he praised Allah, then said: What happen with group which prohibited upon themselves pure things? HEAR, I AM SLEEPING AT NIGHTS, MARRY (WOMAN) AND EAT DURING THE DAYS. AND WHOEVER WOULD GO ASTRAY FROM MY SUNNAH IS NOT FROM ME.

Proof 7:

In al-Kafi vol.7 pg.203 we see al-Hassan (ra) wipeout his own infallibility from existence:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ عَنْ أَبِيهِ
جَمِيعاً عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولَانِ بَيْنَا الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِذْ أَقْبَلَ قَوْمٌ فَقَالُوا يَا أَبَا مُحَمَّدٍ أَرَدْنَا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ وَ مَا حَاجَتُكُمْ قَالُوا أَرَدْنَا أَنْ نَسْأَلَهُ عَنْ مَسْأَلَةٍ قَالَ وَ مَا هِيَ تُخْبِرُونَا بِهَا فَقَالُوا امْرَأَةٌ جَامَعَهَا زَوْجُهَا فَلَمَّا قَامَ عَنْهَا قَامَتْ بِحُمُوَّتِهَا فَوَقَعَتْ عَلَى جَارِيَةٍ بِكْرٍ فَسَاحَقَتْهَا فَأَلْقَتِ النُّطْفَةَ فِيهَا فَحَمَلَتْ فَمَا تَقُولُ فِي هَذَا فَقَالَ الْحَسَنُ ( عليه السلام ) مُعْضِلَةٌ وَ أَبُو الْحَسَنِ لَهَا وَ أَقُولُ فَإِنْ أَصَبْتُ فَمِنَ اللَّهِ ثُمَّ مِنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ إِنْ أَخْطَأْتُ فَمِنْ نَفْسِي فَأَرْجُو أَنْ لَا أُخْطِئَ إِنْ شَاءَ اللَّهُ

Some of our companions from Ahmad bin Muhammad bin Khaled from ‘Amr bin ‘Uthman and from his father all of them from Haroon bin al-Jahm from Muhammad bin Muslim that he said: I heard abu Ja’afar (as) and abu ‘Abdullah (as) say: When al-Hassan bin ‘Ali (as) was present in the Majlis of Ameer al-Mumineen (as) some folks came near him, he asked them: “What is your need?” they said: “We were searching for Ameer al-Mumineen (as)” He said: “What do you want from him?” they said: “We wanted to ask about an issue.” he said: “Well what is it? tell me.” They said: “A woman had intercourse with her husband and then she went and did it with a virgin female servant of hers, so the sperm of that man was transmitted to that young girl and she was pregnant, what do you say about this?” He (as) said: “This is a problem that abu al-Hassan can handle, I will say that if I am correct then this is from Allah and from Ameer al-Mmineen (as) and if I am wrong then it is from my self so I hope that I will not make a mistake god willing.“[(al-Kafi vol.7 pg.203) Grading: Majlisi “Sahih” Miraat 23/309.]

Proof 8:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَتْلِ الْخُطَّافِ أَوْ إِيذَائِهِنَّ فِي الْحَرَمِ فَقَالَ لَا يُقْتَلْنَ فَإِنِّي كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ (عليه السلام) فَرَآنِي وَ أَنَا أُوذِيهِنَّ فَقَالَ لِي يَا بُنَيَّ لَا تَقْتُلْهُنَّ وَ لَا تُؤْذِهِنَّ فَإِنَّهُنَّ لَا يُؤْذِينَ شَيْئاً
Ali bin Ibrahim from his father from Ibn Abi umayr from Jameel bin Darraj: I once asked Abu ‘Abdillah(‘ alaihis-salaam) about killing or hurting khuththaaf(a type of bird) that was it Haraam. Then he answered: “You should not kill it, once I(Abu Abdillah) was with ‘Aliy bin Al-Husain(‘ alaihis-salaam), and then he saw me hurt it(khuththaaf). He said to me: “O my son, you should not kill or hurt them, because they (khuththaaf) does not hurt anyone”. (Shia book, Al-Kaafi, 6/224.This narration graded by al-Majlisi as “Hasan(good)” [Mir’atul-‘Uquul, 21/370].

Proof 9:

Ali(ra) forgot to make ablution for prayer, as per Shia hadeeth.

علي بن الحكم عن عبد الرحمن العرزمي عن أبي عبد الله (ع) قال: صلى علي (ع) بالناس على غير طهر وكانت الظهر فخرج مناديه ان أمير المؤمنين (ع) صلى على غير طهر فأعيدوا وليبلغ الشاهد الغائب
Ali (as) was leading Zuhr prayer without ablution (he forgot). Then they announced ‘O People ‘Amir Al-Mumineen prayed without ablution, perform your prayers again and inform those who are not present. [al Istibsar , Vol. 1, p. 433]

Similar report is in Wasail as-shia:
وبإسناده عن علي بن الحكم، عن عبد الرحمن العرزمي، (عن أبيه) (1)، عن  أبي عبدالله (عليه السلام) قال: صلى علي (عليه السلام) بالناس على غير طهر  وكانت الظهر ثم دخل، فخرج مناديه، أن أمير المؤمنين (عليه السلام) صلى على  غير طهر فأعيدوا فليبلغ الشاهد الغائب .  وسائل الشيعه ج8 ص373
Abi Abdullah (as) said: Ali (ra) was leading Zuhr prayer without wudhu (he forgot). Then they called ‘O People ‘Amir Al-Mumini prayed without Wudhu, read your prayers and inform those who are not present.(Wasael as-Shia, vol 8, page 373).

Proof 10:

Esteemed Shia Shiekh Saduq narrated  in Maanil Akhbar (p 104):

Musa ibn Jafar  (a.s.) said, ‘Once when the Messenger of Allah was sitting an angel who had twenty four faces came to him. The Messenger of Allah said to him, “My friend Jibril, I had not seen you in this form before.” The angel said, ” Iam not Jibril, (I am Mahmud). Allah, the Most Majestic, the Most gracious, has sent me to join in marriage the light with the light.” He then asked, “Who with who?” The angel said, “Fatima and Ali (a.s.).” The Imam (a.s.) said, “When the angel turned back on his shoulder it said, “Muhammad the Messenger of Allah, and Ali (a.s.) the executor of his will.” The Messenger of Allah asked, “Since when this has been written on your shoulder?” The angel replied, “It was there twenty two thousand year before Allah created Adam.”

Majlisi in Rawda said hadith is strong (5/349), and also said strong as saheeh (8/187).

Proof 11:

محمد بن يحيى، عن محمد بن الحسين، عن علي بن الحكم، عن العلاء بن رزين، عن محمد بن مسلم قال: قال أبوجعفر (ع): يا محمد إياك أن تمضغ علكا فإني مضغت اليوم علكا وأنا صائم فوجدت في نفسي منه شيئا.

It has been narrated from Muhammad bin Muslim that Imam Baqir said: O Muhammad : Avoid chewing gum, for I chewed gum today while I was fasting, and I observed its effect on my self. [Al Kafi vol 4, page 114, Majlisi grades – Sahih in Mirat ul Ukul, Vol. 16, page 296] ; [Al-Shaafi, vol 3, page 275].

The Imam didn’t know that this act is makrooh, only after performing it, he came to know that it is makrooh, and the infallible imam performed a makrooh act as well.

Proof 12:

علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن عاصم بن حميد ، عن محمد بن قيس ، عن أبي جعفر عليه‌السلام قال قضى أمير المؤمنين عليه‌السلام في رجل شهد عليه رجلان بأنه سرق فقطع يده حتى إذا كان بعد ذلك جاء الشاهدان برجل آخر فقالا هذا السارق وليس الذي قطعت يده إنما شبهنا ذلك بهذا فقضى عليهما أن غرمهما نصف الدية ولم يجز شهادتهما على الآخر.

Abu Jafar(as) said: Ameer al-Momineen[Ali](AS) ruled about a man against whom two men had testified for theft, thus his hand was cutoff and thereafter the two witnesses brought another man saying that this was the thief and not the one whose hand was cut off but we were only confused about it. So he(Ali) issued a judgment, that the two to pay one-half of the wergild(blood-money) and did not accept their testimony against the other man.’” [al-Kafi, vol 7, page 384, #14135 : Majlisi Graded it as Hasan in Miraat al-Uqool, vol 24, page 228].

Few Sunni Reports:

1. Narrated `Ali: The Prophet gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my wives.” [Sahih bukhari 3.784]

Similarly we read: ‘Ali b. Abu Talib reported that Allah’s Messenger (may peace be upon him) gave me to wear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on his face, so I tore it and distributed it amongst my women.[Sahih Muslim, Bk 39, Number 5162]

2. Narrated Abu Huraira : Dates used to be brought to Allah’s Apostle immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet). Once Al−Hasan and Al−Husain were playing with these dates. One of them took a date and put it in his mouth. Allah’s Apostle looked at him and took it out from his mouth and said, “Don’t you know that Muhammad’s offspring do not eat what is given in charity?”[Sahih Bukhari 2.562]

3. In this report we find that the advice of Ali(ra) was incorrect:

Ali (ra) reported having said this: Messenger of Allah, why is it that you select (your wife) from among the Quraish, but you ignore us (the nearest of the kin)? Thereupon he said: Have you anything for me (a suitable match for me)? I said; Yes, the daughter of Hamza, whereupon Allah’s Messenger (may peace be upon him) said: She is not lawful for me, for she is the daughter of my brother by reason of fosterage.[Sahih Muslim Bk 8, Number 3407]

Similar report is even in Shia book:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘You must not marry a woman as a second wife, the first being her paternal aunt, maternal aunt of breastfeeding or her sister of breastfeeding. He(the Imam) said that Ali ‘Alayhi al-Salam, has said that daughter of Hamzah was mentioned before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Messenger of Allah) said, “Do you not know that she is daughter of my brother of breastfeeding?” The Messenger of Allah and his uncle Hamzah were breastfed by one woman.’”[Al-Kafi,H 9856, Ch. 91, h 11]

4. Sahi bukhari 4.260: Narrated `Ikrima: Ali burnt some people and this news reached Ibn `Abbas, who said, “Had I been in his place I would not have burnt them, as the Prophet(saw) said, ‘Don’t punish (anybody) with Allah’s Punishment.’ No doubt, I would have killed them, for the Prophet said, ‘If somebody (a Muslim) discards his religion, kill him.’

أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا عَبْدُ الصَّمَدِ، قَالَ حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ عَلِيًّا، أُتِيَ بِنَاسٍ مِنَ الزُّطِّ يَعْبُدُونَ وَثَنًا فَأَحْرَقَهُمْ، قَالَ ابْنُ عَبَّاسٍ إِنَّمَا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ ‏”
It was narrated from Anas that : Ali came to some people of Az-Zutt, who worshipped idols, and burned them. Ibn ‘Abbas said: “But the Messenger of Allah [SAW] said: ‘Whoever changes his religion, kill him.’” [Sunan an-Nasa’i 4065 ; Sahih]

حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، أَنَّ عَلِيًّا، حَرَّقَ قَوْمًا ارْتَدُّوا عَنِ الإِسْلاَمِ، فَبَلَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَقَالَ لَوْ كُنْتُ أَنَا لَقَتَلْتُهُمْ، لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ ‏”‏ ‏.‏ وَلَمْ أَكُنْ لأُحَرِّقَهُمْ لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏”‏ لاَ تُعَذِّبُوا بِعَذَابِ اللَّهِ ‏”‏ ‏.‏ فَبَلَغَ ذَلِكَ عَلِيًّا فَقَالَ صَدَقَ ابْنُ عَبَّاسٍ ‏
Narrated ‘Ikrimah: That ‘Ali burnt some people who apostasized from Islam. This news reached Ibn ‘Abbas, so he said: “If it were me I would have killed them according to the statement of Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) said: ‘Whoever changes his religion then kill him.’ And I would not have burned them because the Messenger of Allah (ﷺ) said: ‘Do not punish with the punishment of Allah.’ So this reached ‘Ali, and he said: “Ibn ‘Abbas has told the truth.”[Jami` at-Tirmidhi 1458 ; Sahih]

5.

It was narrated from Ali bin Husain, from his father(Hussain bin Ali), that: His grandfather Ali bin Abi Talib said: “The Messenger of Allah (ﷺ) came in to Fatimah and I, one night and woke us up to pray, then he went back to his house and prayed for part of the night, and he did not hear any movement from us. He came back to us and woke us up, and said: ‘Get up and pray.’ I sat up, rubbing my eyes, and said: ‘By Allah, we will only pray that which has decreed for us; our souls are in the hand of Allah (SWT) and if He wants to make us get up, He will make us get up.’ The Messenger of Allah (ﷺ) turned away, striking his hand on his thigh, saying: ‘We will only pray that which Allah (SWT) has decreed for us! But man is ever more quarrelsome than anything.’”[ Sunan an-Nasa’i 1612; Grading: Sahih].

6.

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، حَدَّثَنَا عَلِيُّ بْنُ مَسْعَدَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏:‏ ‏ “‏ كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ ‏”
It was narrated from Anas that the Messenger of Allah(SAWS) said: “Every son of Adam commits sin, and the best of those who commit sin are those who repent.’”[Sunan Ibn Majah, Book 37, Hadith 4392; Grading: Hasan]

 

Did the Ahlebayt consider them self infallible?

Answer:

Imam sadiq(ra) said as reported sadooq in khisal:

وفيحديث آخر: ان الامام مؤيد بروح القدس وبينه وبين الله عمود من نور يرى فيهاعمال العباد وكلما احتاج إليه لدلاله اطلع عليه ويبسطه فيعلم ويقبض عنهفلا يعلم والامام يولد ويلد ويصح ويمرض وياكل ويشرب ويبول ويتغوط وينكحوينام وينسى ويسهو ويفرح ويحزن ويضحك ويبكى ويحيى ويموت ويقبر ويزار ويحشرويوقف ويعرض ويسأل ويثاب ويكرم ويشفع ودلالته في خصلتين في العلم واستجابهالدعوه وكل ما اخبر به من الحوادث التي تحدث قبل كونها فذلك بعهد معهودإليه من رسول الله (ص) توارثه وعن آبائه عنه عليهم السلام ويكون ذلك مماعهد إليه جبرئيل عليه السلام من علام الغيوب عز وجل وجميع الائمه الاحدعشر بعد النبي (ص) قتلوا منهم بالسيف وهو أمير المؤمنين والحسين عليهماالسلام والباقون قتلوا بالسم قتل كل واحد منهم طاغيه (2) زمانه وجرى ذلكعليهم على الحقيقة والصحه لا كما تقوله الغلاة (3) والمفوضه (4) لعنهمالله فانهم يقولون: انهم لم يقتلوا على الحقيقة وانه شبه للناس امرهمفكذبوا عليهم غضب الله فانه ما شبه أمر أحد من انبياء الله وحججه للناسإلا أمر عيسى بن مريم عليه السلام

The Imam is Given Ruh al Quds (Holy Ghost) as a helper and between him and Allah is a column of light in which all the actions of the creations(people) are seen and whenever he needs it he looks at it If Allah extends it he can see and if Allah withholds it then he will not see.  And the Imams are born and they have children and they are vulnerable to sickness and they are cured and they eat and drink and they urinate and release excrement and they Make Nikah and they sleep and they forget and they makes mistakes and they are happy and sad and they cry and laugh and they live and die and they are buried and they are visited and they are presented on the day of judgement and they are asked and they make Shafa’ah and whatever they foretell from future events during their lives this was revealed to them by their grandfather the Prophet PBUH or by gabriel after him, all the eleven imams after the prophet PBUH were killed by sword such as Ameer al mumineen and his children as for the others they died with poison by the Tyrants, their death was a real and truthful death unlike what the Mufawwidah and the Ghulat may Allah’s curse be upon them claim, They claim that the imams never really died and it was only made to appear so but this is a lie because Allah only made it appear so in the case of his Prophet Jesus son of Mary PBUH.(Khisal, by sheikh sadooq)

Same as above one without the Ruh al Quds part, In khisal from imam sadiq(as) : وقال الصادق عليه السلام: يبسط لنا فنعلم، ويقبض عنا فلا نعلم، والامام يولد ويلد، ويصح ويمرض، ويأكل ويشرب، ويبول ويتغوط، ويفرح ويحزن، ويضحك ويبكي، ويموت ويقبر، ويزاد فيعلم، ودلالته في خصلتين: في العلم و استجابة الدعوة، وكلما أخبر به من الحوادث التي تحدث قبل كونها كذلك بعهد معهود إليه من رسول الله صلى الله عليه واله توارثه من آبائه عليهم السلام. وكون ذلك مما عهده إليه جبرئيل عن علام الغيوب، وجميع الائمة الاحد عشر بعد النبي صلى الله عليه واله قتلوا، منهم بالسيف، وهو أمير المؤمنين والحسين عليهما السلام، والباقون عليهم السلام قتلوا بالسم، وجرى ذلك عليهم على الحقيقة والصحة، لا كما يقوله الغلاة

Sheikh sadooq says, “imam sadiq(as) said” this means that he(ra) did taqreer and this means he(sadooq) has sahih chain to imam sadiq(ra) as this is a habit of sheikh sadooq. when sadooq doubts the saying he would say ” it was narrated or it was reported but when he says : rasool allah(saw) said or such imam said then he accepts the hadith as sahih.

 

Did the classical shia scholars believed in infallibility of Ahlebayt?

Answer:

As we have seen the that present shias and their scholars take verse(33:33) as a proof for infallibility of their imams, they claim that this verse is a proof that the Ahlebayt is immune to each and every kind of uncleanness. But the fact the shias don’t know is that their greatest scholars, who are considered as pillars of shiism neither understood the verse(33:33) as a proof for infallibility of  Ahlebayt, nor did they believe in complete infallibility of their imams.

Let me introduce one of those greatest scholars and he is not an ordinary scholar, he is the same scholar to whom the shias cling when the issue of tahreef of quran is brought up before them, because some of his contemporaries who too are considered great shia scholars believed in tahreef or quran, so the present shias reject those scholars and follow this giant scholar of theirs.

Al-Shaikh al-Saduq is the title given to Abu Ja’far Muhammad b. ‘Ali ibn Babawaih al Qummi. He was the leading traditionist of his time (4th Century A.H.) and one of the most outstanding traditionists of Shi’ite Islam. He earned the title of al-Shaikh al-Saduq on account of his great learning and his reputation for truthfulness. It is a title which he also shares with his father.

Here is the wordings of grand sheikh sadooq in his book Uyun ahbarul riza- volume 2, page 193

وَفِي حَدِيث آخِرَ: إِنّ الإِمامَ مُؤَيِّد بِرُوحِ القُدُس وَبَيْنَهُ وَبَيْنِ اللَّه عَمُود مِن نُورٍ يَرى‏ فِيهِ أَعمال العِبادِ وَكُلَّما احتاجَ إِلَيْهِ، لِدِلالَةٍ اطلَعَ عَلَيْهِ وَيُبسِطَهُ فَيَعلَمُ وَيُقبَضُ عَنْهُ فَلا يَعْلَمُ.
وَالإمام يُولَدُ وَيَلِدُ، وَيَصِحُّ وَيَمرَضُ، وَيَأْكُلُ وَيَشْرَبُ وَيَبُولُ وَيَتَغَوَّط، وَيَنكِحُ وَيَنامُ وَيَنسى‏ وَيَسهُو، وَيَفرَحُ وَيَحزُنُ، وَيَضحَكُ وَيَبْكي وَيَحْيَى وَيَمُوتُ وَيُقبَرُ وَيَزارُ، وَيُحشَرُ وَيُوقَفُ، وَيُعرَضُ وَيُسأَلُ، وَيُثابُ وَيُكرَمُ، وَيَشفَعُ، وَدَلالَتُه فِي خِصلَتَيْنِ فِي العِلْمُ اِسْتِجابَة الدَّعْوَة وَكُلِّ ما أَخْبَر بِهِ مِنَ الحَوادِث الَّتِي تُحدَثُ قَبْلُ كُونِها فَذلكَ بِعَهْدِ مَعهُود إِلَيْهِ مِن رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تَوارَثَهُ وَعَنْ آبائِهِ عَنْهُ‏ عَلَيْهِمُ السَّلاَمُ وَيَكُونُ ذلِكَ مِمَّا عَهِدَ إِلَيْهِ جِبْرَئِيل‏ عَلَيْهِ السَّلامُ مِن عَلاّمِ الغُيُوبِ عَزَّ وَجَلَّ.

19-2 In another tradition we read, “The Imam is certified by the Holy Spirit. There is a column of light between him and God through which he sees the deeds of the people. He is informed about what he needs by it. Sometimes that light is shined at him and he gets to know (what he must become aware of). And sometimes it is taken away and thus he will not know (what he needs not know). “The Imam is born. He also has children. He gets ill and he gets cured. He eats and drinks. He urinates and defecates. He gets married. He sleeps.He forgets and he makes mistakes. He gets happy and sad. He laughs and cries. He lives and then dies. He is buried and the people go to visit his shrine. He is resurrected and questioned. He is rewarded and honored. He intercedes. There are two important signs for him: his knowledge and the fulfillment of his prayers. He has heard the news that he gives about the events in the future from his grandfathers from the Prophet of God (s). The Prophet of God (s) has heard them from Gabriel. Gabriel has heard them from the Almighty God.

“Man la yahduruhul faqih” 1/359

Sheikh Saduq wrote something very interesting at page 360:

وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رحمه الله يقول: أول درجة في الغلو نفي السهو عن النبي صلى الله عليه وآله، ولو جاز أن ترد الاخبار الواردة في هذا المعنى لجاز أن ترد جميع الاخبار(4) وفي ردها إبطال الدين والشريعة.
“And our sheikh Muhammad ibn Al-Hasan ibn Ahmad ibn al-Walid (rahimuhullah)said: “First level in quluw it’s denial of error from messenger (sallalahu alaihi wa ali), and if it is permitted to deny narrations with that meaning, then it’s permitted to deny all narrations, and in their denial is restriction (ibtal) of of religion and shariat”.

After he quoting words of his shaykh,  Saduq added:
وأنا أحتسب الاجر في تصنيف كتاب منفرد في إثبات سهو النبي صلى الله عليه وآله والرد على منكريه إن شاء الله تعالى.

“And I hope to gain reward in compiliing book dedicated to proof error of Nabi and refutation to those who reject that”. Manla yahduruhul faqih 1/360

At page 359 he said:

إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبي صلى الله عليه وآله ويقولون: لو جاز أن يسهو عليه السلام في الصلاة لجاز أن يسهو في التبليغ
“Al-Ghulat and al-mufaqida may Allah curse them, reject possibility of error from Nabi, they say: If error in pray possible, then error in tablig also possible”

Comment: So it’s clear that modern shias are ghulats in the view of sheikh Saduq and his teacher, the greatest shias scholars. And those ignorants who accuse ahlesunnah to believe that prophets can error should first see what is in their house, because their insults are indirectly towards their greatest scholars.

Moreover Imami scholars (such as Shaykh Mufeed ) believed that Imams of Ahlul Bayt were also not protected from minor sins.
Book: “Awael Al-Maqalat fee Al-Mazhab wa Al-Mukhtarat”
Author: Al-Imam Al-Shaykh Al-Mufeed Muhammad b. Muhammad b. Al-Nu’man b. Al-Mulm (Abi Abdillah Al-‘Akbari Al-Baghdadi)
Examiner: Ibrahim Al-Ansari Al-Zinjani Al-Khoieeni

37 – The saying in the infallibility of the Imams – peace be upon them –

إن الأئمة القائمين مقام الأنبياء (ص) في تنفيذ الأحكام وإقامة الحدود وحفظ الشرائع وتأديب الأنام (1) معصومون كعصمة الأنبياء، وإنهم لا يجوز منهم صغيرة إلا ما قدمت ذكر جوازه على الأنبياء

The imams who are made to stand in place of [and carry out the responsibilities of the] Prophets from the implementation of the rulings, to upholding the limits, to preserving the laws and disciplining the creatures (i.e. the people) are as infallible as the Prophets were. It is not acceptable to occur from them even a Sagheerah (a minor sin), except of the type [I mentioned before] that is permitted to occur from the Prophets [themselves] …,

وإنه لا يجوز منهم سهو (2) في شئ في الدين ولا ينسون شيئا من الأحكام، وعلى هذا (3) مذهب سائر الإمامية إلا من شذ منهم وتعلق بظاهر روايات لها تأويلات على خلاف ظنه الفاسد من هذا الباب،

… neither is forgetfullness permitted to occur from them in any of the matters [pertaining to] the Religion, [just as they] do not forget any of the Rulings [of the Religion].

And upon this is the Mazhab of the Imamiyah altogether, except those from them who took an odd view, and adhered to the apparent meaning of some narrations that could be interpreted in manners contrary to their corrupt thought .

Here is what Al-Mufeed has said:
إن جميع أنبياء الله – صلوات الله عليهم – معصومون من الكبائر قبل النبوة وبعدها وما يستخف فاعله من الصغائر كلها، وأما ما كان من صغير لا يستخف فاعله فجائز وقوعه منهم قبل النبوة وعلى غير تعمد وممتنع منهم بعدها على كل حال، وهذا مذهب جمهور الإمامية، والمعتزلة بأسرها تخالف فيه.
“All of Allaah’s Prophets are protected against major sins before and after prophethood; and from minor sins that make their doer considered astray. As to the minor sins whose doer is not considered astray, it is possible that they are done by the Prophets before prophethood, as non-deliberate acts, but they do not occur after prophethood in any situation. And this is the madhhab of the majority of Imaamee. And the mu`tazilah people oppose (us) in this.”

The renowned Shia scholar of Hadith al-Shaheed al-Thani says in his book “Haqaeq al-Iman” pages 150-151:

“What is apparent from the condition of their Shia who lived in their time and narrated from them the Ahadeeth may peace be upon them, that MANY OF THEM did not believe in their infallibility because it was hidden from them but they used to believe that the Imams were pious obedient scholars, anyone who follows their stories and narrations knows this”[Haqaeq al-Iman” pages 150-151: ]

Shia Allama Majlisi quotes Shaheed al thani  as saying:

جمعى از راويان كه در اعصار ايمه بوده‏اند از شيعيان اعتقاد بعصمت ايشان نداشته‏اند بلكه ايشان را از علماى نيكوكار ميدانسته‏اند چنانچه از رجال كشى ظاهر ميشود و مع ذلك ايمه (ع) حكم بايمان بلكه بعدالت ايشان ميكرده‏اند
Most of the Shia narrators around the Imams didn’t believe in their infallibility but considered them pious scholars only, as is clear from Rijal Kashi, and still the Imams would declare them faithful and even trustworthy. [Haqqul Yaqin, p. 544]

We read in Al Fawaid al Rijaliyah by Syed Bahrul Uloom, Volume 3, Page 219-220

وقد حكى جدي العلامة – قدس سره – في كتاب الايمان والكفر عن الشهيد الثاني – طاب ثراه – : أنه احتمل الاكتفاء في الايمان بالتصديق بامامة الأئمة – عليهم السلام – والاعتقاد بفرض طاعتهم ، وإن خلا عن التصديق بالعصمة عن الخطأ . وادعى : أن ذلك هو الذي يظهر من جل رواتهم وشيعتهم ، فإنهم كانوا يعتقدون أنهم – عليهم السلام – علماء أبرار ، افترض الله طاعتهم ، مع عدم اعتقادهم العصمة فيهم ، وأنهم ( عليهم السلام ) مع ذلك كانوا يحكمون بإيمانهم وعدالتهم

And my grandfather, the Allama, had recounted in the book “Al Eeman wal Kufr” (The belief and the disbelief) from Shahid al Thani that he (Shahid al Thani) supported the sufficiency of the belief consisting of confirmation of the imamah (leadership) of the Imams (as) and the belief in their (the Imams’) obedience being obligatory although not affirming their infallibility from mistakes. And he claimed that this is what is evident from the bulk of their (the Imams’) narrators and followers (companions); for indeed they would believe that the Imams (as) are righteous scholars whose obedience has been made obligatory by Allah (swt) without believing in their infallibility, and that they (the Imams) however were leading by their faith and uprightness.

Comment: How was the infallibility of Shia Imams, hidden from most of the Shia narrators around the Imams, Shias claim that infallibility of their Imams is mentioned in clear verse of Quran 33:33, So the question which raises is that, didn’t this large number of Shia narrators believe Imams were Ahlelbayt? Or didn’t they read Quran? If they read, then why didn’t they clearly see that Ahlelbayt are infallible as per Quran 33:33? The answer is quite clear to any objective reader, this verse of Quran, in no way proves infallibility.

Esteemed Shia scholar Ja`far al-Subhani says in “Mafaheem al-Qur’an” 5/333:

ثم الظاهر من السيد المرتضى ، تجويز النسيان على الأنبياء حيث قال في تفسير قوله سبحانه : ( لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ ) : إنّ النبي إنّما لا يجوز عليه النسيان فيما يؤدّيه عن اللّه تعالى أو في شرعه أو في أمر يقتضي التنفير عنه ، فأمّا فيما هو خارج عمّا ذكرناه ، فلا مانع من النسيان
[What is apparent from al-Sayyid al-Murtada, is that he allows the forgetfulness of prophets, when he said concerning this verse {Do not blame me for what I forgot}: The Prophet (saw) is not capable of forgetting when it comes to delivering the laws of Allah or doing what pushes people away from it, As for the rest of matters, there is no objection to his forgetfulness.]

Comment: We add al-Murtada to the mix. He probably said this in his book “al-Tanzeeh”. 

Conclusion: We saw that the  esteemed shia scholars who are the source of acquiring knowledge about shiism, one of them who is relied upon in the matters of belief of quran, they seem to have not understood a simple verse of quran(33:33) which is contradictory to interpretations of later shia scholars who acquired the knowledge from these very same scholars. Well isn’t it strange that these great scholars of shias didn’t properly understand one verse of quran which according to them is very crucial and important verse for the proof for infallibility of their imams.  WELL WHAT CAN BE CONCLUDED IS THAT THESE GREAT SHIA SCHOLARS TOO UNDERSTOOD THIS VERSE THE SAME WAY AHLESUNNAH UNDERSTANDS IT (I.E THIS IS NOT A PROOF FOR INFALLIBILITY OF AHLEBAYT), AS IT IS SUPPORT BY QURAN.

 

Infallibility of prophet(Saw) , what is the view of Ahle sunnah regarding it?

Answer:

We believe that only the Creator Allah Almighty is perfect. On the other hand, creation cannot possibly be perfect as this is an attribute only Allah Almighty can posses. Humans, who were created simply out of dust, are an excellent example of imperfection. All humans commit mistakes and sin. We believe that only Allah Almighty is the One incapable of forgetting or making a mistake. All human beings can make mistakes. This is the definition of being a human being.

We will now proceed to prove without a shadow of doubt that Prophets are not infallible according to the Quran. We will show how the Quran refutes all three points and how Prophets can sin, do make mistakes, and do forget.

The most obvious example is that of Prophet Adam(as). We cannot fathom how the Shia factor in the story of Adam(as). Allah Almighty forbade Prophet Adam(as) from going near a tree in Paradise. But Shaytan convinced Prophet Adam(as) to sin and violate the Law of Allah.

Allah(swt), in that verse, said that if Adam(as) ate from the tree, he would become one of the dhalimeen:
وَلَا تَقْرَبَا هَـٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
And don’t go near this tree or you will become of the wrongdoers (dhalimeen)(part of 2:35)

In Verse 20: 121-122 in the Quran, Allah Almighty says:Thus did Adam disobey his Lord, so he went astray.Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. (Quran, 20:121-122)

This appears to say that he forgot: And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.(20:115)

In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced. (20:121)

Prophet Musa(as) also committed a mistake of killing an Egyptian man. In Verse 28:16 of the Quran, Allah Almighty says: He [Musa] said: ‘My Lord! Verily, I have wronged myself, so forgive me.’ Then He [Allah] forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. (Quran, 28:16)

Some deviants argue that Prophets are role models,  they say that If we suggest that that the Messenger committed a sin, there will be a dilemma, because that implies that we are commanded to imitate this sin which was committed by the Prophets.

Answer: This argument would only be valid and appropriate if the sin is hidden and not obvious in such a way that it could be confused with acts of obedience. But Allah has explained to His Messengers where they went wrong and enabled them to repent without delay. Thus, there is no confusion on the matter, and the Muslims know what is right and what is wrong, Shaikh Muhammed Al-Munajjid responded to this Shia argument by saying: This argument is valid and is appropriate if the sin is hidden and not obvious in such a way that it could be confused with acts of obedience. But Allah has explained to His Messengers where they went wrong and enabled them to repent without delay.

Although the Prophets are not infallible in totality, they are infallible in the specific aspect of conveying the Message of Islam. For example, the Prophet(saw ) would never make a mistake when he was reciting the Quran. Angel Jibrael(as ) instructed the Prophet (saw) to “read” to which the Prophet(saw ) responded that he could not read. But Allah allowed him to read and recite when it came to the Quran because it was Allah Himself who would ensure that the Prophet(saw ) would convey it correctly. The Prophet(saw) was at first worried that he would forget the words of Allah, but Allah reassured Him that Allah has taken the responsibility of ensuring that the Prophet(saw) conveys it with 100% accuracy.

Allah says in the Quran: “Your companion (Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed. He has been taught (this Quran) by one mighty in power.” (Quran, 53:1-5)

The Ummah is agreed that the Messengers do not make mistakes when it comes to conveying the message. They did not forget anything that Allah revealed to them, except for things that were abrogated. And Allah guaranteed His Messenger that he would remember it and would not forget it, except for that which Allah wanted him to forget, and He guaranteed to remember the whole Quran in his heart. Allah declared: “We shall make you to recite (the Quran), so you (O Muhammad) shall not forget (it).” (Quran, 87:7)

So the fact that the Prophet(saw) is not infallible in totality does not mean that the Message will be compromised at all. The reason for this is clearly stated in the Quran, namely that Allah has taken the responsibility: “It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Quran).” (Quran, 75:17)

Hence, the Prophet(saw) could not make mistakes when it came to religion namely because Allah ensured this. On the other hand, it is not impossible for the Prophet(saw ) to make minor mistakes on issues that have no bearing on his delivering the message. For example, he could make minor mistakes when it came to non-religious issues, such as agriculture, carpentry, and other such secular matters. Making minor mistakes in such matters does not put into question the Prophet’s ability to convey the Message.

Shaikh Muhammed Al-Munajjid declared: With regard to worldly matters…with regard to agriculture, medicine, carpentry, etc., he was like all other people. Allah did not tell us that he was sent to us as a businessman or a farmer or a carpenter or a doctor. His mistakes in these fields are quite natural and do not impact on his Message at all.

The Standing Committee, one of the most respected scholarly bodies of the Ahlus Sunnah, was asked: Do the Prophets and Messengers make mistakes?

The Standing Committee replied: Yes, they make mistakes but Allah does not let them persist in their mistakes, rather he points out their mistakes to them as a mercy to them and their nations, and He forgives them for their mistakes, and accepts their repentance by His Grace and Mercy, for Allah is Oft-Forgiving, Most Merciful, as will be clear to anyone who studies the verses of the Quran which speak of that.

Shaikh Ibn Taymiyyah said in Majmoo’ al-Fataawa: The view that the Prophets were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir) is the view of the majority of the scholars of Islam… It is also the view of the majority of the scholars of tafseer and hadeeth, and of the fuqahaa’. Nothing was reported from any of the Salaf, Imams, Sahabah, Tabi’een or the successive generation that does not agree with this view.

What has been narrated from the majority of scholars is that they (the Prophets) are not infallible with regard to minor sins, but they are not left to persist therein. They do not say that this does not happen under any circumstances. The first group from whom it was narrated that they are infallible in all cases, and who say that the most, are the Raafidis (Shi’ah), who say that they are infallible and protected even against forgetfulness and misunderstanding.

There is absolutely no doubt that the Prophets are the best of human beings. It does not take away from their character at all to say that they are not perfect, or to say that they can commit minor mistakes and such. In fact, this only increases them in their greatness. First off, the Prophets do not commit major sins, but only minor mistakes. And Allah allows them to commit these mistakes so that He increases them in their faith when they ask for repentance. When a person commits mistakes, and then repents, Allah increases him in status for this.

Mistakes are a shortcoming, but only if they are not accompanied by repentance, for repentance brings forgiveness of mistakes, and does not contradict goodness or bring blame upon a person. Rather, in many cases a person may be better after repenting than he was before he committed a mistake. It is well known that no Prophet committed mistake except that he hastened to repent and seek forgiveness. The Prophets did not persist in mistake or delay repentance, for Allah protected them from that, and after repenting they became better people than they were before. [Paraphrased from the words of Shaikh Muhammed Al-Munajjid.

And to clear the misconception of some deviants lets us quote an authentic narration from sahi bukhari:

Sahi bukhari 6.3: Narrated Anas: The Prophet said, “On the Day of Resurrection the Believers will assemble and say, ‘Let us ask somebody to intercede for us with our Lord.’ So they will go to Adam and say, ‘You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you, and taught you the names of all things; so please intercede for us with your Lord, so that He may relieve us from this place of ours.’ Adam will say, ‘I am not fit for this (i.e. intercession for you).’ Then Adam will remember his sin and feel ashamed thereof. He will say, ‘Go to Noah, for he was the first Apostle, Allah sent to the inhabitants of the earth.’ They will go to him and Noah will say, ‘I am not fit for this undertaking.’ He will remember his appeal to his Lord to do what he had no knowledge of, then he will feel ashamed thereof and will say, ‘Go to the Khalil−−r−Rahman (i.e. Abraham).’ They will go to him and he will say, ‘I am not fit for this undertaking. Go to Moses, the slave to whom Allah spoke(directly) and gave him the Torah .’ So they will go to him and he will say, ‘I am not fit for this undertaking.’ and he will mention (his) killing a person who was not a killer, and so he will feel ashamed thereof before his Lord, and he will say, ‘Go to Jesus, Allah’s Slave, His Apostle and Allah’s Word and a Spirit coming from Him. Jesus will say, ‘I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.’ So they will come to me and I will proceed till I will ask my Lord’s Permission and I will be given permission. When I see my Lord, I will fall down in Prostration and He will let me remain in that state as long as He wishes and then I will be addressed.'(Muhammad!) Raise your head. Ask, and your request will be granted; say, and your saying will be listened to; intercede, and your intercession will be accepted.

Comment: In the above narration notice the words that it says prophet(Saw) whose previous and latter errors WERE FORGIVEN. If the errors wouldn’t have existed as some claim, then the wordings of prophet(Saw), that his past and future mistakes were forgiven is senseless, but indeed prophet(Saw) was sinless sins all his future and past mistakes were forgiven.

For more info regarding what other school of thoughts among Ahlesunnah belief in this matter then (refer this link).

 

Conclusion:

Thus we find that the verse of tatheer(purification) in no way can be used to prove infallibility of anyone. So even if we come across some mistakes of wives of prophet(Saw) they can’t be used to exclude wives of prophet(saw) from Ahlebayt mentioned in verse of purification, As similar to the mistakes of prophets(as) which doesn’t degrade their status and ranks in sight of Allah even the mistakes of wives of prophet(Saw) doesn’t exclude them from being the Ahlebayt of prophet(Saw) mentioned in (33:33).

And we might come across some shia narrations which says that the imams of shias were infallible, but what should we note here is that they are narrations not verses of quran and as per the rule taught by the shia imam whatever goes against the quran should be rejected (rule), these narrations are invalid since they not only goes against quran but even other AUTHENTIC shia narrations where we showed mistakes from shia imams. Or else that they can be reconciled from shia perspective that those narrations speak about the infallibility of shia imams when it comes to religion(i.e delivering the message) but they can make minor mistakes on issues that have no bearing on delivering the message, as understood by sheikh al sadooq(shia scholar), sheikh al mufeed, etc.

We do expect that the shias will close their eyes when truth will be presented against their self made doctrines, but the unfortunate fact for them is that another important belief of theirs is not present anywhere in Quran.

“We had given to them ears and eyes and hearts, but neither their ears benefited them in the least, nor their eyes, nor their hearts, as they used to reject Allāh’s signs; and they were encircled by what they used to ridicule.” [Al-Ahqaf 46:26]