was troubled and harmed by it. If this was a threat (1) that applies to the one responsible, then this threat must also apply to Alī ibn Abī Tālib. But if it was not a threat that applies to the one responsible, then Abū Bakr was further removed from that threat than Alī was.

If it is said:

“Alī repented of that proposal and withdrew it,”

it is replied:

That would entail that he was not infallible. If the offense of one who troubled (2) Fātimah and harmed her can be erased by his repentance, it may likewise be erased by other means, including good deeds that wipe away sins. Indeed, sins greater than this one are erased by good deeds that wipe away sins, repentance, and afflictions that expiate sins.

This is because this sin is not the kind of unbelief that Allah forgives only upon repentance. Were it so, Alī—Allah forbid—would have apostatized from [the religion of] (3) Islam during the lifetime of the Prophet—peace and blessings be upon him. It is well known that Allah Most High kept Alī free of such a thing.

Even the Khawārij who claimed that he apostatized after the death of the Prophet—peace and blessings be upon him—did not claim that he apostatized during his lifetime. Anyone who apostatizes must (4) either return to Islam or be put to death by the Prophet—peace and blessings be upon him—and neither occurred.

Since this sin falls short of associating partners with Allah, the Most High says:

“Indeed, Allah does not forgive associating partners with Him, but He forgives anything less than that for whomever He wills.”

[Surah al-Nisā’: 48].