Alhassanain(p) Network for Heritage and Islamic Thought

Self Building

An Islamic guide for Spiritual Migration towards God

Author(s): Ayatullah Ibrahim Amini

Publisher(s): Ansariyan Publications – Qum

www.alhassanain.org/english

Notice:

This work is published on behalf of www.alhassanain.org/english

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Table of Contents

Translator’s Foreword 8

Notes 10

Biography of Ayatullah Ibrahim Amini 12

Note 13

Preface 14

An Important Reminder 14

Note 15

Self-Purification, the Main Goal of Divine Messengers 16

And said 17

1. Self-awareness and Self-building 18

2. Human-soul and Animal-self 20

3. Human Virtues 23

4. Esoteric Life 27

5. What to Be? 32

Notes 35

The Heart in Quran 38

1. Reasoning and Comprehension 38

2. Un-comprehending and Reasoning 38

3. Faith 38

4. Blasphemy and Disbelief 38

5. Dissension 38

6. To Receive Guidance 38

7. Negligence 39

8. Certainty and Tranquility 39

9. Anxiety and Conflict 39

10. Blessing and Kindness 39

11. Hot-temper and Cruelty 39

Soundness and Sickness of Heart 40

Heart in Traditions 44

1) The Heart of an Unbeliever 47

2) The Heart of a Believer 47

3) The Heart of a Believer- Occasionally Contaminated 47

Hard-heartedness 48

Heart's Physicians 50

Refinement and Perfection of Self 52

Notes 53

Evacuation or Self-refinement (Takhliyeh) 55

Self-refinement 56

1. Negligence from the Disease 57

2. Diagnosis of Self-sickness 57

2.1. Strengthening of Reason 57

2.2. Thinking before Action 60

2.3. Being Pessimistic towards the Self 62

2.4. Consulting Spiritual Physicians 63

2.5. Consulting a Wise Friend 63

2.6. Learning from Other's Faults 64

2.7. Learning from Criticism 65

2.8. Symptoms of Heart's Sickness 65

3. Decision for Treatment 66

4. Control and Domination of Self 68

Notes 71

Self-Struggle 73

1. Greater Struggle (Jihad al-Akbar) 74

A. First Reason 75

B. Second Reason 76

C. Third Reason 76

2. Struggle and Divine Assistance 76

3. Man, His own Physician 78

Notes 80

The Stages of Self-refinement 81

1. Prevention 81

2. Sudden Renunciation 82

3. Gradual Renunciation 86

Notes 87

Things which are Helpful for Self-refinement 88

1. Meditation 88

2. Reward and Punishment 88

3. Dignity of Human Essence and Strengthening Human Virtues 90

4. Renunciation of Bad Company 91

5. Avoiding Potential Blunders 93

Notes 94

Egotism - the Root of all Evils 95

1. Worldliness, the Source of all Sins 97

2. What is World? 98

3. World's Reality 101

4. The Next Worlders 103

5. The Worldly Beings 105

6. The Worldly and Next Worlders 107

Notes 108

Piety, the Most Important Factor for Purification 109

1. Piety, Objective Behind the Divine Commands 111

2. Definition of Piety 112

3. Piety and Seclusion 114

4. Piety and Insight 115

5. Piety and Victory over the Difficulties 117

6. Piety and Freedom 118

7. Piety and Treatment of Diseases 119

Notes 120

The Characteristics of Pious (Sermon of Hammam) 122

Note 125

Supervision - the Most Important Factor for Self-restraint 126

1. Recordings of Deeds 126

2. Accounting on the Judgment Day 126

3. Self-scrutiny Before the Judgment Day 129

4. How to Scrutinize? 132

4.1. Making Commitments (Mosharateh) 132

4.2. Supervision and Control (Moraqebat) 134

4.3. Accounting of Deeds 135

Notes 140

Repentance and Self-cleansing 142

1. The Need for Repentance 142

2. Acceptance of Repentance 144

3. What is Repentance? 146

4. Things which Require Repentance 147

4.1. Moral Sins 148

4.2. Practical Sins 148

Notes 149

Nourishment and Perfection of Self (Tahliyeh) 150

1. God's Nearness 150

2. Meanings of God's Nearness 151

1. Nearness Relative to Place 151

2. Nearness Relative to Time 151

3. Metaphorical Nearness 152

Faith, the Foundation of Spiritual Perfection 154

The Means of Perfection and God's Nearness 156

First Means -God's Remembrance (Dikhr) 157

A) The Aim of Invocation (Dikhr) 160

B) The Degrees of Invocation (Dhikr) 164

Notes 169

The Effects and Indications of Invocation (Dhikr) 171

1. Commitment for God's Obedience 171

God-Almighty said in Holy Qur’an 171

2. Humility 172

3. Excitement for Worshipping 172

4. Tranquility and Assurance 172

5. God's Attention towards the Servant 174

First Reason 174

Second Reason 174

6. God's Love towards the Servant 175

7. The Most Important Effects 175

Notes 176

The Means of Attainment 177

1. Meditation and Reasoning 177

2. Deliberations over the Qur’anic Verses 177

3. Worshipping 178

4. Invocations and Supplications 179

Notes 183

Instructions 184

1. Instructions of the Commander of the Faithful Imam ‘Ali (a.s.) 186

2. Instructions of Imam al-Sadiq 190

3. Instructions of ‘Allamah Majlisi 192

4. Letter of Akhund-Mulla Husayn Quli Hamdani 193

5. Instructions of Mirza Javad Agha Malaki Tabrizi 196

6. Instructions of Sheikh Najmuddin 197

Notes 199

Obstacles of the Path 203

1. First Obstacle: Incompetence 203

2. Second Obstacle: Worldly Attachments 203

3. Third Obstacle: Obedience of Passions 205

4. Fourth Obstacle: Overeating 206

5. Fifth Obstacle: Unnecessary Talks 207

6. Sixth Obstacle -Love for Self (Hubbe-Zat) 209

7. Seventh Obstacle: Indecisiveness 209

Notes 210

Second Means, Nourishment of Moral Virtues 212

Notes 212

Third Means, the Righteous Deeds 214

The Sincerity 215

Notes 221

Some Righteous Deeds 222

First: Obligatory Prayers 222

1. Heart's Presence in Prayer 223

2. Degrees of Heart's Presence 226

First Stage 227

Second Stage 227

Third Stage 227

Fourth Stage 227

Fifth Stage 227

3. Important Factors for Attaining Heart's Presence 228

Secluded Place 228

Removal of Obstacles 228

Strengthening of Faith 229

Remembrance of Death 230

Readiness 230

Second: Supererogatory Prayers (Nawafil) 233

Third: Night Prayer (Salatul-Layl) 235

1. Details of Night Prayer 237

2. Etiquette of Night Prayer 238

Prayer of Shafa 239

Prayer of Witr 239

Notes 241

Fourth Means, Struggle (Jihad) and Martyrdom (Shahadat) 243

A. First Dimension: The supreme Goal of the struggler 245

B. Second Dimension: The magnitude of sacrifice 245

Notes 246

Fifth Means, Benevolence and Service to Humanity 247

Notes 248

Sixth Means, Supplications (Dua) 249

Notes 253

Seventh Means, Fast (Sawm) 254

Role of Fasting in Self-Building 257

Notes 262

Appendix 1: A Mystical Poem (Ghazal al-Irfani) of Imam Khomeini 263

Notes 265

Appendix 2: Supplication of the Holy Month of Sha'ban (Munajat al-Shabaniyyah) 267

Note 274

Appendix 3: A Prayer 275

Notes 275

Translator’s Foreword

In the Name of God the Beneficent, The Merciful

The human being is the most complicated and astonishing creation of God-Almighty, the creation who in addition to having its primordial animalistic desires also possesses their peculiar nature and spiritual personality. The creation that has been assigned the Divine Viceregency upon earth,1 accepted the Divine Trust2 when heavens, the earth and the mountains shrank from bearing it, and in its upward heavenly ascent3 even surpassed the God's Favorite Angels.

A creation that selects and thinks, and through combination of his mental power and physical endeavors is capable of removing all obstacles from his path for betterment of his life. The one who creates his own life history through enrichment of knowledge inherited from his predecessors and makes, the path smoother for further advancement by the coming generations in the future.

But unfortunately, in the midst of man's struggle with nature for improving the quality of his living environment, the most precious reality that has been forgotten is the self and the jewel of human personality. Or in other words, what has been forgotten is the man himself, his training and self-purification and making him an ideal or perfect human being.

A human being who has been called by God-Almighty, the Most Superior Creation,4 and about whose identification the authentic commentators of the revelations have said:

“Whoever has recognized his self -in reality has recognized his Creator.”5

Self-forgetfulness, negligence shown towards recognizing the infinite dimensions of human celestial soul and under estimation of human inner potential for attaining self-purification or moral perfection is the pain which has inflicted plenty of suffering upon the modern human societies.

The domination of technology, fast pace of modern life, usurpation of power by materialists and world-worshippers over vast regions of the world on one hand and the failure and incompetency of various school and ideologies in presenting a clearly illuminated path and satisfactory interpretation of human being on the other hand have made this journey of retrogression and self alienation further complicated.

But in the Islamic Ideology, the greatest aim in the life's struggle is to become victorious over the self. In the Holy Qur’an the God Almighty after repeated oaths has emphasized the importance of spiritual purification as follows:

قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّاهَا

“He is indeed successful who causeth it to grow, (the self) And he is indeed a failure who stunteth it.” (91: 9-10)

In accordance with Divine Islamic Ideology, the most exalted aim is training and guidance of human beings in their spiritual journey from the earthly temporary abode towards the Celestial Kingdom.

The aim consists of creation of a society and environment where only God-Almighty is worshipped; in which the light of servitude, devotion, and manifestation of faith towards the unseen will destroy the darkness of selfish whims and passions, thus, enabling the human eyes to witness God's Infinite Glory all over upon his existence and introducing the rule of Monotheism (Tawhid) and its relevant vast dimensions over all human relations and transactions. Of course, this is not possible without self-purification.

The Western people and the Muslim immigrants now settled in Western countries in general are curious to know more about Islamic Mysticism or Gnosticism (Irfan). Therefore, I had always desired to translate a suitable book dealing with the Islamic Gnosticism. Thanks God-the Almighty that He bestowed upon this humble servant His Special Grace for completing this translation of Ayatullah Amini's Persian Book –Khud Sazi, Tazkiyeh wa Tehzibe Nafs.

The book presents a detailed description of special deeds as per formed by God's most devoted sincere servants during their lives, the self- restraint and asceticism practiced by them during these worships, and the spiritual purification achieved by them. In their spiritual migration towards God-Almighty the more they endeavored to advance forward the more nearer they reached to God's Countenance (Laqa).

In Islamic Mysticism6 the gnostic journey is called ‘sayr wa saluk’ and the wayfarer who undertakes this journey is called ‘salik’, who strives to utilize all his energy, strength and courage in his spiritual migration towards God-Almighty; takes all necessary precautions to remain purified in his march; is not tired of restrictions and limitations; guards his breaths day and night lest he transgresses and becomes deviated; strictly supervises all entries leading to heart's domain lest illicit desires, forbidden thoughts make their entries thus, making his beloved's promises contaminated with alien's presence.

The most famous mystic poet of Iran, Hafiz al-Shirazi7 has so beautifully summarized the wayfarer's above mentioned endeavors in his following verse:

“I remained vigilant guarding the heart’s premises every night. So that no alien thought (except my beloved's) could make its entry.”

After endeavoring the hardships of his gnostic journey, those who succeed attain the nearness of their beloved (i.e. God-Almighty); the Commander of the Faithful Imam ‘Ali (a.s.) have described this gnostic stage in the following tradition:

“Truly when a wayfarer (salik) succeeds in making his wisdom alive and in letting his self die, his body becomes gradually weaker and thinner, his heaviness turning into slimness. A Divine illumination whose manifestation was intermittent becomes clearly visible for him, thus making his path clearly brightened, guiding and moving him through it; passing through various gates (of asceticism) he eventually reaches to the permanent abode of prosperity and with a tranquil and contented heart places his feet in a place of ease and comfort. This is because, he had utilized his reason properly and had made his Creator pleased.”8

A gnostic after attaining God's Learning (marefah) becomes some one whose physical body is with the people but his heart is always engaged in God's Remembrance. A gnostic is the trustee of God's Trust and is the treasurer of Divine-Mysteries; is the source of His Light and proof of His Blessings upon the mankind; is the carrier of Divine Knowledge and Scale of Divine Mercy and Justice; is needless of mankind, desires and world; does not have any other companion except God-Almighty; and does not have any indication, speech and breathing but by means of God, for the sake of God, from the God and with the God.

The main contents of the book as mentioned earlier are the etiquette and instructions of gnostic journey, ways and manners of servitude, detailed descriptions of deeds and worships that must be performed by a wayfarer, and what sort of behaviors and restrictions they must practice in order to attain the desired results. The book consists of preface and three parts covering the following topics:

Self-purification, Human Virtues, What to Be?, Heart in Qur’an, Hard-heartedness, Self-refinement, Self-struggle, Egotism, Wordliness, Piety, Characteristics of the Pious, Repentance or Self-cleansing, Training and Perfection of Self, Faith, Means of Achieving Perfection and God's Nearness, Invocations, Instructions, Obstacles of the Path, Nourishment of Moral Virtues, Righteous Deeds etc.

The most prevalent misunderstanding9 about Islamic Mysticism which must be clarified is that relinquishment of worldly involvement, seclusion, and monasticism are not prerequisites for undertaking a spiritual migration towards God-Almighty; on the contrary, as it would be shown in the later part of this book, Islam demands from its followers that while living among the people a normal social life discharging the individual and collective obligations, they should not be negligent of their own selves and must pay special attention towards their spiritual purification.

I wish to thank all those who have contributed to the realization of this translation. I am indebted to Ayatullah Ibrahim Amini and Mr. Ansariyan for support, valuable suggestions, and guidance. I am sincerely indebted to my wife Fatimah Razavi for proof reading Arabic text and Mr. Soulat Parviz for his painstaking efforts in type-setting.

For the sake of convenience of readers who are not familiar with Arabic language the recital of important supplications have been written in English. Elucidatory footnotes and chapters added by the translator are identified with [Tr]. Due to pressure of time, as I am leaving tomorrow for Hajj pilgrimage there might be errors and omissions for which I apologize to my readers, and welcome their suggestions and comments.

Sayyid Hossein Alamdar

Dhiqadh, 23,1417 A.H.

April 2, 1997

Tehran

Notes

1. And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth. (20: 30)

2. Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. (33: 72)

3. When he was on the uppermost horizon

Then he drew nigh and came down

Till he was (distant) two bows' length or even nearer

And He revealed unto His slave that which He revealed. (53: 7-10)

4. So blessed be God, the Best of Creators! (23: 14)

5. A narration from the Infallible Imams (a.s.) of the Holy Prophet's (S) Ahlul Bayt.

6. In order to provide a further glimpse of Islamic Mysticism, the translation and commentary of a famous mystical verse of Imam Khomeini (RA) –the most eminent gnostic of our time, has been included at the end of this book.

7. Khuwaja Shamsuddin Hafiz-i-Shirazi the most eminent mystic poet of Iran, was born in the year 726 A.H. in Shiraz. All the Gnostics of the world humble themselves before the exaltedness and sacredness of Hafiz who is considered as their Qibleh-Gah (patron). His contentment, surrender, absolute freedom from wants, and truthfulness had bestowed a unique sacredness upon his poetry.

After passage of more than six hundred years his poetic work Diwan of Hafiz is widely used for Estekhara (consultation), but only those who have purified their souls thoroughly may receive guidance from his poetry. Following are some examples of his poetry:

شکر خدا چه طلب کردم ازخدا برمنتحمای مطلب خودکامران شدم

“Thanks God whatever I requested from God, eventually my wishes were granted.”

هرگنج سعادت که خدا داد بحافظ از يمن دعای شب ووردسحری يود

“Each treasurer of prosperity which was bestowed upon Hafiz by God was due to the blessings of night prayer and dawn supplications.”

Upon knowing Hafiz, Goethe wished to be one of his disciples. He said: Oh Hafiz, your word is as great as eternity for it has no beginning and no end. Your word as the canopy of heaven solely depends upon itself. It is all signs, beauty and excellence.”

After studying the lyric poems of Hafiz, Hitche wrote:

“O Hafiz, you have created a tavern of philosophy greater than any worldly palace. In it you provided a wine of grace and world beyond the capacity of the world to drink. The highest pinnacle of any amount is but a sign of your greatness and the unfathomable depth of any vortex is just a mark of your perfection, and the excellence of your world.”

Hafiz, after blessing the humanity with precious gift of his poetic works died at the age of 65 years in the year 791 A.H. His tomb is located in Shiraz. His verses like immortal sign still show light to the world’s deviated ones whose hearts are full of intense darkness.

8. Sharh Nahjul Balagha, Ibne abi al-Hadid, p.111-127

9. Regarding these misunderstandings Imam Khomeini (RA) in his last testament writes:

“Among the noticeable conspiracies during the present century and especially during the last few decades and since the victory of the Islamic Revolution is the vast worldwide propaganda for dismaying nations and especially the self-sacrificing people of Iran with a view to making them lose their confidence in Islam and eventually renounce it.

Sometimes they do it directly, albeit crudely, suggesting, for example, that the edicts of Islam which were established one thousand and four hundred years ago cannot possibly be relied on as laws on the basis of which to administer countries in the present century, that Islam is a reactionary religion opposed to every innovation and to the manifestation of modern civilization, or that in the present era the countries in the world cannot discard the world's civilization and its manifestations.

And similar foolish and occasionally malicious and vicious propaganda nicely wrapped and offered in the form of pro-Islamic propaganda and under the pretext of support for the sanctity of Islamic ways, among other things, that Islam and other divine religions are concerned about the spiritualities, about the moral rectification of mankind, that they invite them to resign earthly pursuits, that they invite man to renounce the material world and engage himself in acts of worship, saying prayers and devotions which, they argue, bring man nearer to God and distance him from the material world; that involvement in the administration of state and government and politics is against that lofty and spiritual goal because the latter activities are solely for this material world, which is against the teachings of the great prophets.” Imam's Final Discourse, pp. 22-23.

Biography of Ayatullah Ibrahim Amini

He was born in 1925 in the City of Najafabad in the Province of Esfahan. Having finished his primary studies in Najafabad, he joined the Religious Learning Center of Esfahan in 1942. After completing his curriculum of religious studies in Esfahan, he joined the most famous Religious Learning Center of Qum in 1947, where he learned Dars al-Kharij1 , Jurisprudence and principles, under the tutorship of most eminent religious scholars of that period. He studied the Philosophy books:

Manzoomeh of Hakim Sabzavari, Isfar of Sadar al-Mutaleheen and Shifa of Avicena, under the tutorship of most eminent philosophers of that period. Also, he studied the religious sciences of Kalam (Discourse) and Tafseer (Commentary) during his stay over there.

While, pursuing his religious studies at Esfahan and Qum he also taught Literature, Jurisprudence and Philosophy. Because of his special attitude and inclination towards the sciences namely: Psychology, Child-Psychology, Education and Training, Family-rights, Family-ethics, and Traditions of Holy Prophet (S) and Infallible Imams (a.s.), he pursued advance studies and research in these areas.

Ayatullah Amini from the very beginning was interested in writing and academic research and therefore, since the year 1945 he has been engaged intensively in writing and research. Following is a list of some of his published works:

1. Dad-Gustar al-Jahan (World Administer of Justice) about the life of Imam al-Mahdi (a.s.).

2. Barrasi Masail al-Kulli Imamat (Over all review of affairs related to Divinely Appointed Viceregency).

3. Aayeen al-Hamsar Dari (the Code of Marital Relationship).

4. Aayeen al- Tarbiyat dar Tarbiyate-Kudak (The Code of Child-training).

5. Islam wa Talim wa Tarbiyat (Education and Training in Islam).

6. Intekhab al- Hamsar (Selection of Spouse).

7. Bano al-Namuna al-lslam (The Ideal Women of Islam), about the life of Fatimah az-Zahra (SA) the daughter of the Holy Prophet (S).

8. Khud Sazi dar Akhlaque (Moral Self-building).

9. Aamuzish al-Din (Religious-Education): Roots and Branches of religion, explained in simple language, consisting of seven volumes, are included in the curriculum of Primary Education.

10. Droos min al-Saqafateh al-Islamiyah: A complete course of Roots and Branches of Religion of Intermediate level.

11. Aashnai ba Masail al-Kulli Islam (Acquaintance with over all Islamic Affairs).

12. Hame Bayad Be Danand (Everybody should know); A small booklet containing the details of Roots and Branches of the Religion for younger people.

13. Islam wa Tammudan al-Gharb (Islam and Western Civilization): Translation from Arabic into Persian of Moududi's Book: Nahn wa al-Hazarate al-Gharbiyeh.

14. A lot of miscellaneous articles written on various: Ideological, Political, Social, Ethical and Educational topics for presentation at National and International Seminars and Conferences. The above listed books were written in Persian but so far many of them have been translated into various foreign languages.

Ayatullah Amini, an eminent scholar and jurisprudent is a professor at the Religious Learning Center at Qum where he is involved in teaching, writing and research activities. He very frequently represents the Islamic Republic of Iran at various international conferences. In addition to his teaching responsibilities he also holds many important national positions as follows:

Member and Vice President of Assembly of Experts (Majlis al-Khubrigan), Secretary-General of Office and Educational Research Center of Assembly of Experts, Member Academic Council of Religious Learning Center of Qum, and Chief of Cultural Affairs, Member Board of Trustees of World Center for Islamic Sciences, Member, board of Trustees Imam al-Sadiq University in Tehran and Member Supreme Council of World Assembly of Ahlul Bayt (a.s.)

Note

1. Dars al-Kharij: The highest level of theological education related to jurisprudence in the form of lectures, beyond the limited boundaries of textbooks.

Preface

In the Name of God the Beneficent, The Merciful

Praise to the Lord of the Worlds, salutations and greetings be upon the most noble messenger and prophet, God's beloved, Abi al-Qasim Muhammad (S), who was appointed, to be a blessing for the mankind, to help them attaining spiritual purification, to teach them the book and wisdom and salutations be upon his Holy Household, Ahlul Bayt (a.s.)

Oh God! Please guide us towards the straight path leading to perfection: enlighten our darken hearts with the light of faith and Your Knowledge; remove the dark intense veils of egotism, selfishness, whims and passions of self; open our exoteric heart's eyes for witnessing Your Unique Beauty; strengthen us on the path of self-building and self-purification, remove from our hearts the love and desires of other than You; remove the veils of negligence and satisfy our thirst with the pure fountain of your Love and Nearness.

Oh God! Please enlighten our hearts with the heavenly light of faith and certainty by awakening us from the deep sleep of ignorance, so that we may discover our lost selves and do not waste our precious lives in ignorance like before.

Any how, this servant of God, confused, bewildered, entangled, captive of selfish whims and passions, ignorant of the existence of various spiritual stations of perfection and stages of mystical journey towards God-Almighty was suddenly inspired to move his feet inside this vast arena of spiritual fields dealing with self-building, refinement, and purification of human self.

By utilization of enlightened verses of the Holy Qur’an and instructions given by Holy Prophet (S) and infallible Imams (a.s.) of his Holy Progeny (Ahlul Bayt)1 abstraction of the overall basic principles of self-purification and spiritual mystic journey towards God-Almighty was accomplished. May be these efforts would be of some help, and guidance for the truth seekers and wayfarers in their march on this road of spiritual perfection.

May Merciful God accept this insignificant work and may hold the hand of this deprived servant, leading from the intense darkness of ignorance and egotism towards the illuminated valley of invocations, love, enlightenment, and countenance of God-Almighty. And if it happened, may be it will compensate the omissions of the past for the coming life (if there is any left) of this servant.

An Important Reminder

Before entering into discussion, it must be emphasized that the monasticism, renunciation of worldly affairs, and unacceptance of social responsibilities are not pre requisite for undertaking a self-purification program, on the contrary, as will be shown in the book later on that seclusion and relinquishment of individual and social responsibilities are inconsistence with the spiritual self-building and self-purification program.

Islam demands from Muslims that simultaneous to living among the people and discharging their social obligations they should not be ignorant about their spiritual requirements and therefore, should pay special attention towards their self-building and self-refinement.

Ibrahim Amini

March, 1984

Qum, I.R. IRAN.

Note

1. Ahlul Bayt (a.s.): It refers to the immediate descendants of a family or such a family of the same house or bayt. In this compound form, Ahlul Bayt is used in the Holy Qur’an especially in reference to the immediate family of Muhammad (S). In verse 33: 33 we hear:

“And God only wishes to remove from you all kind of uncleanliness, O members of the family (of Muhammad) and thoroughly purify you.”

All the commentators of the Holy Qur’an are unanimous in the opinion that the term Ahlul Bayt in this verse refers to Muhammad's daughter Fatimah, his cousin and son-in-law ‘Ali, and his two beloved grandsons, Hasan and Husayn [Tr].