3. Third objection
He says regarding Shia beliefs: “Among their beliefs is that Hell fire is
unlawful upon the whole progeny of Prophet and that all of them are immaculate.
The author of Minhajus Shariah says in part two of his book that Almighty Allah
prohibited Hellfire for all descendants of Fatima, daughter of Prophet. From them
whoever is without infallibility and he commits sins once in a while: firstly
before his/her death Almighty Allah will give the good sense to repent and
secondly: on Judgment Day they would get intercession.”
Reply to third objection
The Shia have ascribed infallibility only to the twelve Caliphs of Holy
Prophet (s.a.w.a.), who are from his family, in addition to the beloved daughter of
Prophet on the basis of the verse of purification. In addition, this supported by other widely narrated traditions and reason.
All Shia and their scholars did not believe as such and if there is a definite
statement regarding this, it should be attributed to that particular persons and
that’s all. In spite of the fact, other than Ahle Bayt (a.s.), there are some holy
souls, who never committed sins, in spite of that Shia do not regard them
infallible.
However, according to the author of Minhajus Shariah, there is no hint to
infallibility; on the contrary it clarifies the opposite; because statement of his
proves that among them are persons, who were not infallible and who commit
sins; but before death, they would get the good sense of repenting and on
Judgment Day also, they would be in need of intercession and they will get
intercession.
It is clear that one, who commits sins and then gets divine sense for
repenting, and then gets salvation through intercession, will not be called
infallible and this is the distinctive quality of every believer that he makes up for
his past acts through repentance.
But special distinction the members of holy progeny have is that they create
repentance in the present. Qastalani in Mawahib1
and Zarqani in its gloss2 say:
“It is narrated from Ibne Masud directly that Fatima was named as Fatima
according to inspiration from Almighty Allah to His Messenger, although she
was born before prophethood and if it had been after that, perhaps a divine
revelation would have been received, because Almighty Allah has protected her.
The term of ‘Fatam’ is from the root: F-T-M meaning of being prohibited.
Like in the sentence of weaning a child; it is from the same root. The statement
that Hell fire is prohibited from my progeny. However, in case of Fatima and her
two sons, it is absolutely prohibited. But others would not remain in Hell forever.
Therefore, it is possible that some of them would enter the fire for expurgation;
so this report gives glad tidings to followers of Aale Muhammad (a.s.) that they
would die on Islam and their hereafter would be good and none of them would
leave the world on disbelief.
This is like Samhudi’s statement regarding the report of those, who die in
Medina, since the Holy Prophet (s.a.w.a.) would intercede for all those, who die
Muslims. Another meaning of this tradition is that for the respect of Fatima and
her father Almighty Allah intends giving salvation to the sinners from her
descendants. Or it implies that Allah would give them good sense of repenting
and He accepts their repentance.”
Hafiz Damishqi – that is Ibne Asakir – has also mentioned this tradition.3 Ghassani4 and Khatib5
say: “Unknown persons are present in this report and they have narrated without chains of narrators. Fatima (s.a.) is named as Fatima,
because Almighty Allah saved her and her followers from Hellfire and in thisreport, there is a general glad tiding to all Muslims, who are devoted to Fatima.”
Hafiz Damishqi has narrated through his chains from Imam Ali (a.s.) that the Holy Prophet (s.a.w.a.) said to Fatima (r.a.):
“Fatima, do you know why you are named as Fatima?” Ali (a.s.) asked: “Why?” His Eminence replied: “Because on Judgment Day Allah, the Mighty
and Sublime has prohibited Hell fire for her and her descendants.”
Can Qaseemi still claim that Shia have issued a statement, which senior
members of the community have not issued? Or they have narrated a tradition,
which his scholars have not narrated? Or they issued a statement, which is against
fundamentals of Islam? Can he blame Ibne Hajar, Zarqani, and their like from the
senior scholars of his school, who are having the same opinion as that of Shia?
Can he blame them from regarding the infallibility of the progeny of Fatima? Can
he attack them as he is attacking the Shia?
It is nothing new that Allah, the Mighty and the High should have made
some people to excel others and keep them away from sins; or that He should
bestow them the good sense of repenting for their sins and after all this make
them eligible for intercession.
This is not in any way contradictory to principles of faith, because divine
mercy precedes divine anger and it encompasses everything. This statement,
which is supported by other texts, is nothing newer than belief in justice of
companions, whereas Almighty Allah says in Quran in a large number of verses:
in which some are declared as hypocrites and others are said to be apostates.
Don’t forget reports mentioned in Sihah and Masanid books.
A report of Saheeh Bukhari says: “Lo! Some men from my followers will be
brought and then (the angels) will drive them to the left side (Hell-Fire). I will
say. My Lord! (They are) my companions!’ Then a reply will come (from
Almighty), ‘You do not know what they did after you.’ I will say as the pious
slave (the Prophet Jesus) said: And I was a witness over them while I dwelt
amongst them. When You took me up. You were the Watcher over them and You
are a Witness to all things.’ (5:117) Then it will be said, “These people continued
to be apostates since you left them.”
It is mentioned in another Saheeh: I would say: “They are my companions.”
I would be told: “You don’t know what they did after you!”
Moreover, you know well what disputes appeared among companions: and
what enmities it created, malice, condemning each other and fighting among
themselves and this definitely takes one party beyond the pale of decency. And
keep aside the sins, which some companions committed, and mischief and
corruption, which they created! Now, when belief in decency of all companions according to him and his community, should be followed by condemnation and
ridicule, then what doubt is there in belief of that precedence, which is the
practice of Almighty Allah with regard to His servants?
ۖفَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًۭا
“For you shall not find any alteration in the course of Allah.”6