Moreover...

Moreover, the inseparability of the Qur'an and the Ahlul Bayt (A), as well as the repeated emphasis on holding on to the two and the specific emphasis on adherence to the Ahlul Bayt (A) and the observance of their rights clearly establish the obligation to follow the Ahlul Bayt (A) as the religious leaders, authorities and guides of the Ummah.

(37:24) The author cites a number of Sunni scholars, such as al-Sakhawi in al-Istijlab, al-Suyuti in al-Durr al-manthur (vi, 7), ‘Abd al-Wahhab al-Bukhari in Tafsir Anwari, al-Khatib al-Sharbini in al-Siraj al-munir (v, 538), al-Tayyibi in al-Miqat (v, 594), al-Munawi in Fayd al-Qadir (iii, 14), al-Zarqani in Sharh al-­Mawahib (vii, 7) and others, regarding the interpretation of the first verse.

Others, including al-Samhudi, al-­Wahidi, al-Shaykhani, Mawlawi Wali Allah Lakhnowi, and Mawlawi Muhammad Mubin, have affirmed that the questioning on the Day of Judgment referred to in the second verse refers to the attitude of the individual Muslim vis-a-vis the Prophet's Ahlul Bayt (A).

Sayyid Hamid Husayn then goes on to point that Hadith al-Thaqalayn also affirms the freedom of the Imams of the Ahlul Bayt (A) from sin and error (‘ismah) because: the hadith commands adherence to them and the Qur'an together and since the Qur'an is free from every trace of falsehood and error, so is the guidance of the Ahlul Bayt (A); adherence to the two of them is considered as a guarantee against misguidance for the Ummah, which is only possible if the Imams of the Ahlul Bayt (A) are free from error and sin.

This conclusion is also supported by other traditions of the Holy Prophet (S) in favor of ‘Ali (A) and the Ahlul Bayt (A), some of which were mentioned earlier. Furthermore, the author points out, the Hadith al-Thaqalayn implies the preeminence of the Ahlul Bayt (A) within the Ummah from the viewpoint of knowledge (a’lamiyyah) and excellence (afdaliyyah). He cites statements of several non-Shi’i scholars in confirmation of this conclusion.