Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 9: Al-Mubarakah

Barakah means: multiplication, felicity and abundance; as Taj al-Arous clarifies. Also, Ragheb said: Because divine goodness springs from an ever - continuous source in an unlimited manner, it is said that anything which noticeably multiplies or, increases is Mubarak, or, blessed.

Allah Almighty gifted Fatima with abundant blessings, and made her the Mother of the Prophet's descendants on whom Allah has bestowed ever - lasting benevolence.

Upon reviewing the history of Fatima's offspring, we find that when she died, she left behind two sons and two daughters, who are: Imam Hasan (as) (son), Imam Husayn (as) (son), Zainab (as) (daughter), and Umm Kulthum (as) (daughter). But, when the event of Karbala occurred, Imam Husayn (as), and his children achieved martyrdom, and ‘Ali Ibn Al- Husayn (as) (Imam Zain Al-Abedeen) was the only surviving child of Imam Husayn. Also, seven of Imam Hasan's (as) children, and two of Zainab's (as) sons achieved martyrdom. Umm Kulthum (as) had no children at that time.

After the events of Karbala, inflictions successively befell the Prophet's descendants. Torture and massacres continued against them starting with the battle of Harra, Zaid Ibn ‘Ali's and Fakh, and going through the agony they suffered throughout the Umayyad era. But, when the Abbass-ides came to power, they went beyond the Umayyad record of eradicating, and annihilating Fatima's offspring (more details about the sufferings they encountered can be found in Maqatel al Talibeen).

The struggle continued for two centuries until Imam Al-Hasan Al-Askari (as) died in Samera (Iraq) as a result of eating poison, which was placed in his food. Furthermore, Salah Ad-Din al-Ayobi was as savage as the Abbassides in massacring the Prophet's descendants and followers. He committed mass murders and brutal crimes, which bring chills in the spine.

Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima az-Zahra's descendants. He implemented abundant multiplicity in them.

The interpretation of the verse:

"To thee have we granted Kauthar" (108:1) varies according to interpreters. The most popular viewpoint of the meaning of Kauthar is a famous fountain, or, domain, which will be given to the Last Prophet on the Day of Resurrection; the literal meaning of Kauthar is abundance, or, abundant benevolence.

Suyuti in al-Durr al-Manthur, regarding the meaning of Kauthar, writes: "Buhkari, Ibn Jarir and Al-Hakim reported on the authority of Abu Bishr Ibn Said Ibn Jubair that Ibn Abbas (may Allah be pleased with him) said:

`Al-Kauthar is abundant goodness which Allah gave the Apostle.'

Abu Bishr said:

I told Ibn Jubair that some people claim that it is a river (fountain) in Paradise, he said:

`The fountain in Paradise is part of the abundant benevolence which He (Allah) gave him [the last Prophet] (as)'

Razi's interpretation of the above-mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima az-Zahra (sa). In Majma' al Bayan, Tabarsi writes regarding this subject:

"It was said that Kauthar means abundant benevolence, it has also been said that it means the multiplicity of a given person; and the descendants of Fatima have enormously multiplied in a way that they will exist until the Day of Resurrection."

Fakhr Razi made the following comment in his Interpretation of the Qur’an regarding this verse:

"In reference to the third viewpoint which advocates the meaning of descendants to "Kauthar," some scholars say:

"Since this chapter was revealed to refute the claim of an infidel who attempted to denounce the Prophet (S) for not having sons, it becomes clear that the meaning given here is that Allah gave the Prophet (S) offspring, which will be everlasting. We must keep in mind that numerous massacres have been committed against Ahlul-Bayt, yet still the world is full of them [their progeny]; while the Umayyads have vanished save a few who are worthless. Besides this, prominent scholars have descended from Fatima's sons, such as Al-Baqir, Al-Sadiq, Al-Kadhim, Al-Ar-Ridha’ (as), Al Nafs Al-Zakyyah and others."

This explanation correlates to the following: An infidel denounced the Prophet when one of his [prophet’s] children died, and said Muhammad is now without offspring, therefore when he dies his name will die with him. It was because of this incident that Allah revealed this chapter to His Apostle assuring him; it is as He (Glory be to Him) said:

"You have lost your son, but We have given you Fatima; although she is just one, Allah will make that one many."

A survey of the world's population attests to this conclusion; for Fatima's descendants (who are also the Prophet's descendants) are spread around the globe as follows: Iraq-one million, Iran-three million, Egypt-five million, Morocco-five million, Algeria, Tunis, Libya, Jordan, Syria, Lebanon, Sudan, the Persian Gulf countries including Saudi Arabia, Yemen, India, Pakistan, Afghanistan, and Indonesia-approximately twenty million descendants of the Prophet of Islam.

An Islamic country in which descendants of Fatima az-Zahra do not live is hard to find. Their number is estimated to be thirty - five million; however, if precise and accurate statistics are taken, their number could be much higher.

Included among the Prophet's descendants are kings, princes, ministers, scholars, writers, prominent characters, and geniuses. Some are honoured by their lineage, and others ignore it and give no importance to it. Some follow Ahlul-Bayt, while others violate their doctrine. I have even heard of some descendants of Fatima (sa) who live in Indonesia, and are enemies of Ahlul-Bayt (as)!

More amazing is the fact that some Muslims refuse to accept their lineage of Fatima az-Zahra’s (sa), and ‘Ali (as); rather they claim that such a lineage is forged, and unacceptable. These people ferociously fought this idea up to the point that they shed innocent blood to implement their ideas.

Hajjaj, Mansour Dawaniqi, Haroon Al-Rashid, and others are known advocates of this idea.

It was mentioned in volume ten of Bihar that Amr Al-Shube said:

"One night Hajjaj summoned me to his palace; this horrified me, so I performed ablution and wrote my will; then went to meet him. When 1 entered his room, I saw a sword, and a leather mat (usually used for executions). I greeted him and he replied to me, and said: Do not fear anything, for I pardon you throughout the night, and until tomorrow noon.' He then ordered me to sit next to him; meanwhile a tied and shackled man was brought to him;

Hajjaj said: `This old man claims that A1-Hasan and Al-Husayn are the Prophet's children; he shall prove this from the Qur’an, or, I will cut his head off.'

I said: 'He should be freed from his chains, because if he proves his claim, he will surely be freed, and if not, a sword cannot break those chains.'

They freed the man of his shackles, but kept his hands cuffed; I was grieved when I saw that he was Sa'id Ibn Jubair, and said: How can he bring proof from the Qur’an in this regard?

Hajjaj said: `Bring me proof from the Qur’an, or, will behead you.'

He said: `Wait.' He waited for a while when Hajjaj repeated his demand, and Sa'id asked for more time to think. When Hajjaj repeated his demand for the third time, Sa'id said:

`I seek refuge in Allah from the cursed devil, in the Name of Allah the Beneficent, the Merciful.

We gave him Isaac, and Jacob; all (three) We guided; and before him, We guided Noah; and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus do We reward those who do good.' (6: 84)

Then he stopped and said to Hajjaj: `Read the following verse, And Zakariya and John and Isa.'

Then Sa'id said: `How does Isa fit in here?'

Hajjaj replied: `He is one of Ibrahim's offspring.'

Sa'id said: `Isa did not have a father, yet he was Ibrahim's descendant because he was his daughter's (Maryam) son, therefore Hasan and Husayn are more worthy of being called the Prophet's children especially that they are closer to him (the Prophet) than Isa was to Maryam.'

When Hajjaj heard this, he granted him ten thousands dinars, and set him free.

Shube added:

"In the morning I said to myself. `It is incumbent upon me to visit that old man and learn the meaning of the Qur’an, which I thought I know but really do not.' I entered the Mosque, and found that old man giving everyone ten dinars; I then heard him say: All this is because of the blessings of Hasan and Husayn (as). We were grieved once but cherished a thousand times; we also pleased Allah and His Apostle. "

Another narration which shows the extent of arrogance and insistence on discrediting Ahlul-Bayt and depriving them of the honour of relationship to the Prophet (S) says:

Sheikh Majlisi reported on the authority of Ihtijaj, and Tafsir ‘Ali Ibn Ibrahim in Bihar that Abu Al-Jaroud said:

'Abu Ja'far Al-Baqir (as) said to me:

'Abu Jaroud, what do they (followers of other than Ahlul-Bayt) say about Al-Hasan and Al-Husayn (as)?'

I said: 'They deny the fact that they are sons of Allah's Apostle.'

He then said: 'So with what do you debate them?'

I said: 'With Allah's saying about Isa Ibn Maryam:

"And among his progeny David and Solomon, Job, Joseph, Moses, and Aaron; thus, do we reward those who do good," (6: 84) and that Allah Almighty made Isa a descendant of Ibrahim."

He said: 'Then what do they say?'

I said: 'They say: 'A daughter's son can be called a son but he is not actually a real descendant.'

He said: 'How do you argue with them?'

I said: 'We quote the following verse for them':

'Say: Come! Let us gather together, our sons and your sons, our women and your woman.'1

Then he said: 'Then what do they say?'

I replied: 'They say: "It is common in Arabic for a man to call another man's children Our children while they are really others' children."'

Imam Baqir (Abu Ja'far (as)) then said:

'By Allah, Abu Al-Jaroud, I shall quote a verse from the Book of Allah which shows that Hasan and Husayn are his[Prophet Muhammed’s (S)] direct children (form his loins); proof that can only be denied by infidels.'

I said: `May I be your sacrifice, what verse are you speaking of?' He answered: `When Allah said:

"Prohibited to you (for marriage) are your mothers, daughters... until (those who have been) wives of your sons proceeding from your loins".

Ask them, Abu A1 Jaroud, was it permitted for Allah's Messenger to marry Al-Hasan and Al-Husayn's wives (had they been divorced)?

If their response is affirmative, then they have lied and sinned; and if their answer is negative, it is because they are his children proceeding from his loins. "'

In another debate, which took place between Haroun Al-Rashid and Imam Musa Ibn Ja'far (as) mentioned by Bihar Majlisi on the authority of 'Oyun Akhbar Al-Ar-Ridha’, Haroun said to the Imam:

"Why did you permit people to trace your ancestry back to Allah's Messenger (as) and call you sons of Allah's Apostle while you are descendants of ‘Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet your maternal grandfather!"

The Imam (as) replied: "Had the Prophet been brought back to life, and asked you for your daughter's hand in marriage, would you fulfill his wish?"

Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non Arabs, and Quraish to do so."

The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage."

Rashid exclaimed: "Why not?"

The Imam said: "For he has begotten me, and has not begotten you".

Rashid then said: "You are right, Musa (as);" and added: "but why do you claim to be the Prophet's offspring while he did not beget sons? And, since offspring are sons not daughters, and you are Fatima's children, she did not have offspring."

Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments, and said: "You are obligated to bring me your arguments from the Qur’an, you children of ‘Ali (as), and you are their Imam of the time and chief, as I was told, I will not excuse you until you bring me proof from Allah's Book, from which you know the interpretation of every letter, as has been written in this verse:

`Nothing have We left unattended from the Book.'

Furthermore, you dispensed with the opinions of other scholars, and `qiyas' (inference)."

The Imam then said: 'am I permitted to give you the answer?"

Rashid said: "Indeed you are."

The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:

And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus, do We [Allah] reward those who do good;

"And Zakariya, and John, and Jesus (Isa)".

The Imam continued, "Who is Isa's Father?"

The Imam then said: "Therefore, he is considered among the Prophet's offspring through Maryam; likewise, we are the offspring of the Holy Prophet (S) through our Mother, Fatima (sa)..."

These were some of the verses that Ahlul-Bayt (as) used as proof of their lineage to Allah's Apostle through Fatima az-Zahra (sa).

There are a great number of narrations, which declare the same thing; among them are:

1. Al-Khateeb al-Baghdadi v.1, p.316, in Tarikh Baghdad reported that Ibn Abbas said:

"I was in the company of my father, A1-Abbas Ibn Abdul Muttalib, sitting in the presence of Allah's Messenger (as) when ‘Ali Ibn Abu Talib (as) entered, and greeted us. The Prophet(as) returned his Salam, stood up and while smiling, embraced him and kissed his forehead. The Prophet then asked him to sit near to him."

Al-Abass asked: "Messenger of Allah, do you love him?"

The Prophet replied: "Uncle of Allah's Messenger! By Allah, Allah loves him more than I do. Surely, Allah made every Prophet's progeny proceed from him, and made my progeny proceed from this one."

2. Also, Khawarazmi in Manaqib p.229, narrates the following:

Allah's Apostle declared: "Surely Allah made every Prophet's progeny proceed from his [the prophets’] own loins, and made my progeny proceed from ‘Ali's loins."

This narration was reported by the following writers:

Muhib Ad-Din-Tabari in Dhakhaer al-Uqbi, Hamueeni in Faraed As-Semtain, Dhahabi in Mizan al-Etedal, Ibn Hajar in al-Sawa'iq al-Muhriqa p.74, Mirza Hindi in Muntakhab Kanz al-Umal, Zarqani in Sharh Mawahib Ladonyyah, and Qandouzi in Yanabi' al-Mawaddah p.138.

Nisaee also mentioned in Khasaes Amir Al-Mu’mineen on the authority of Muhammad Ibn Usama Ibn Zaid, that his Father said:

Allah's Messenger said: “As for you ‘Ali, you are my son-in-law, and the father of my offspring; you are from me, and I am from you.'"

The same narrator reported that Usama said:

"I went to visit the Prophet of Allah one night; he (as) came out carrying something that I didn't recognize under his cloak. When I finished my work with him I said. `What do you have under your cloak?' When he opened his cloak, I saw Al-Hasan and Al-Husayn on his lap. The Prophet then said:

`These are my children and my daughter's sons; O Allah, you surely know that I love them, therefore love them".

Despite the large number of traditions, which declare that Al-Hasan and Al-Husayn are the Prophet of Allah's children, some ignorant writers try to deny this fact. These writers quote the Qur’anic verse:

"Muhammad is not the Father of any of your men,"

In order to prove that he [Prophet Muhammad (S)] was not anyone's Father. These writers use this verse even though it is an uncontested fact that it was revealed to prove that Zaid, the Prophet's adopted son, is not related to the Prophet (S). The Apostle gave him (Zaid) in marriage to his cousin Zainab; but when Zaid divorced her, he [Prophet Muhammad (S)] married her in obedience to Allah's command, and to prove that he (S) was not Zaid's Father, which would make Zainab prohibited as a wife to him.

"Then when Zaid had dissolved (his marriage) with her, with the necessary formalities, We joined her in marriage to thee: In order that (in the future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the later have dissolved with necessary formalities (their marriage) with them. And, Allah's command must be fulfilled." (32: 39)

Thus, prohibiting marriage with the previous wives of a son depends on proving their actual lineage to the father; if such a lineage cannot be proved, then marrying the previous wives is not prohibited. It is for this reason that Allah Almighty said:

"Of any of your men."

If this was not the case, then what about Ibrahim, Al-Qasim, Al-Taeeb and Al-Mutahhar who were all his [Prophet Muhammed’s (S)] sons.

Furthermore, it has already been verified that the Prophet (S) said to Imam Hasan (as):

"This son of mine is a Master."

He also said:

"Al-Hasan and Al-Husayn, these two sons of mine, are Imams whether they rise, or, forebear."

and:

"Every daughter's children are called to their Father, save Fatima's children; for I am their Father."

In another interpretation of "of any of your children," some scholars say: "What He meant by "Men", was the mature ones; and none of his children were mature at that time."

In conclusion, whatever has been said about the Apostle's sons, can be said to include Al-Hasan and Al-Husayn. They were the Prophet of Allah's sons.

Note

1. The Prophet (S) chose Al-Hasan and Al-Husayn to represent his sons, Fatima for "women," and himself and ‘Ali (as) for "ourselves." (Translator's note)

Chapter 10: At-Taherah

As we have already mentioned, one of Fatima az-Zahra’s (sa) names was "At Taherah" (the virtuous, or, pure). This meaning is related to the verse:

"And, Allah only wished to remove all abomination from you, ye member of the Family, and to make you pure, and spotless." (33: 33)

The above-mentioned verse is of great importance because of its subtle meaning and significance.

This verse is considered the main source of virtues granted to Ahlul-Bayt (as); around it various debates, and many writings took place. It might be more appropriate to say that this verse was the fulcrum of debates, contradicting viewpoints and inconsistent opinions. This is especially true when it comes to who was meant by "the Family," or, “Ahlul-Bayt”.

Nevertheless, it is indisputable that this verse, known as "the verse of purification" concerns Fatima At-Taherah (as), and both Shiite and Sunni scholars agree on this, except a very small number. This established fact has been reached in light of the traditions, which unanimously state that the said verse includes ‘Ali, Fatima, Al-Hasan and Al-Husayn (as). Yet, some hold the viewpoint that the verse includes the Prophet's wives-because of the word "Family", and the sequence of the surrounding verses that include a speech to them; however, he [Prophet Muhammad (S)] prohibited even his wife, Umm Salama, from joining them under the cloak prior to the revelation of this verse.

Although the number of narrators who report that the "verse of purification" was revealed regarding ‘Ali, Fatima, Al-Hasan and Al-Husayn (as) amounts to several hundreds, it will be useful to include narrations and sources which are reported by prominent Sunni scholars about this subject. I would like to point out that this list should be satisfying for any clear conscience.

1. Baghdadi in his history book Tareekh Baghdad, v. 10, mentioned that Abu Sa'id Al-Khudari remarked regarding the verse:

'And, Allah only wished to remove all abomination from you, ye members of the Family and to make you pure and spotless,"

The Messenger of Allah gathered ‘Ali, Fatima, Al-Hasan and Al-Husayn under a cloak, and said:

"These are my Ahlul-Bayt (i.e., Family), O Allah; remove all abominations from them and make them pure, and spotless".

Umm Salama, who was standing near the door, said:

"Am I not one of them, O Messenger of Allah?"

He said: "You are (up to a) good ending."

2. Zamakhshari in Al-Kashaf, v.1, p. 193 narrated on the account of Aisha, that Allah's Messenger came out wearing an embroidered, ornamented cloak of woven black hair, when Al-Hasan Ibn ‘Ali came to him, and went under it; then Al-Husayn followed him, then Fatima, then ‘Ali. At that moment [Prophet Muhammad (S)] quoted the verse:

"And Allah only wished to remove all abominations from you, ye Members of the Family, and to make you pure, and spotless."

3. Razi in his interpretation of the Qur’an v. 2, p. 700, (printed in Istanbul), writes:

"When he (the Prophet) came out wearing the black cloak and A1 Hasan came under it and Al-Husayn, and Fatima and ‘Ali the Prophet said: 'And Allah only wishes......"

4. Ibn Al-Athir Al-Jazari reported in his book Usd al-Ghaba Fi Maarefat As-Sahabah v. 2, p. 12, that Omar Ibn Abu Salamah, the Prophet's stepson, said:

When the verse “And, Allah only wishes...” was revealed to the Prophet (S), he had gathered Fatima, Hasan and Husayn under his cloak, while ‘Ali was behind him, and said:

`This is my family, therefore, remove all abomination from them, and make them pure and spotless.'

Umm Salama said: Am I one of them, Messenger of Allah?' He said: 'You will be in good condition."

5. Sebt Ibn al-Jawzi reported in Tazkerah al-Aemah, p.244, that Wathelah Ibn Asqa' said:

"I went to ask Fatima (sa) about ‘Ali (as); she told me to go to the Messenger of Allah (S), and ask him, so I went and sat down to wait for him; I then saw the Prophet coming in the company of ‘Ali, Al-Hasan and Al-Husayn (as). He held their hands until they entered the room. He then sat Al-Hasan on his right leg and Al-Husayn on his left leg, and ordered ‘Ali and Fatima to sit near him. The Prophet (S) covered them with his cloak (or garment) and read: And, Allah only wishes... then the Prophet (S) supplicated to Allah, and said:

"O Allah, truly these are my Ahlul-Bayt (Family)."

6. Imam Wahedi reported in his book Asbab An-Nozul that Umm Salama, the Prophet's wife, narrated that Allah's Messenger (as) was present in her house when Fatima (sa) brought him an earthenware pot filled with wheat cooked with milk. The Prophet (S) said: "Call in your husband and two sons for me." Thus, ‘Ali, Al-Hasan and Al-Husayn came and joined him in eating the food. Meanwhile, the Prophet (S) sat on a bench, covered with a Khairban cloak.

Umm Salama added: "I was in my room performing prayers when the Arch-Angel Gabriel revealed:

"O Allah, these are my Family and Kin; therefore, remove all abomination from them and make them pure and spotless."

Upon hearing that, I looked in the house, and said: "Am I one of them, O Apostle of Allah?'

Moreover, Tirmadhi reported in his "Sahih" that Allah's Messenger since the time this verse was revealed, and for six months thereafter, stood by Fatima’s (sa) house (door), and said:

"(Time for) prayers Ahlul-Bayt; Allah only wished to remove all abomination from you and make you pure and spotless."

7. Ibn Sabagh al-Maliki in his book al-Fosoul al-Muhemah p.7, narrated a tradition similar to the one already mentioned by Wahidi; but he added: Some poets said the following in this regard:

Surely Muhammad and his successor, and

Their two sons, and his virtuous, and pure daughter

Are the people of the cloak who in adhering to them, I long for

peace and success on the Last Day.

8. Abu Bakr Suyuti narrated this tradition on the authority of Umm Salama, Aisha, Abu Sa'id Al-Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak Ibn Muzahim, Abu al-Hamra, Omar Ibn Salama and others in his books: al-Durr al-Manthur v. 5, p. 198, Al-Khasaes al-Kubra v. 2, p. 264, and Al-Itqan v. 2, p. 200.

They all reported that the Prophet (S) gathered Fatima, ‘Ali, Al-Hasan and Al-Husayn (as), when the verse 'And, Allah only wishes to remove... ", and covered them with a cloak.

He then said: "By Allah, these are my Ahlul-Bayt, therefore remove all abomination from them pure and spotless."

9. Tabari in Dhakhaer al-Uqbi p. 21, declared that this verse was revealed in regard to the purified five (the Prophet, ‘Ali, Fatima, Hasan, Husayn), relying on Omar Ibn Abu Salama's narration.

He also reported that Umm Salama said:

"Allah's Messenger covered Fatima, ‘Ali, Al-Hasan and Al-Husayn (as), including himself with a garment, and read this verse:

"And, Allah only wished to remove all abomination from you, ye Members of the Family, and to make you pure and spotless." (33: 33)

She then added: "So, I came to join them when the Prophet (S) said: 'Stay where you are, you will have a good conclusion."

In another narration, she was quoted as saying:

"Allah's Messenger said to Fatima: 'Bring your bright cloak; and put his hands on them and said:

'O Allah, these are the progeny of Muhammad (S); thus, bless and praise them for surely you are praiseworthy and Exalted."'

Umm Salama added:

"I then lifted the cloak to join them, but he pulled it away and said: You are alright ".

10. Muhammad Ibn Ahmad Al-Ghoutroubi reported that this verse was revealed in regard to Ahlul-Bayt (as) in his book Al-Jame' Li Ahkam al-Qur’an v.14, p.182.

11. Ibn al-Arabi in his book Ahkam al-Qur’an v. 2, p. 166.

12. Ibn Abd al-Bir al-Ondolosi in his book al-Esti'ab v. 2, p. 460.

13. Al-Bihaqi in his book As Sunan al-Kubra v., p. 149.

14. Al-Hakim al-Nishaburi in his book al-Mustadrak al- Sahihain v.2, p.416.

He narrated a tradition on the authority of Umm Salama similar to what has already been mentioned and...

He (as) said: "O Allah, this is my family (Ahlul-Bayt)."

Umm Salama then said:

"Messenger of Allah, am I not from Ablul-Bayt?"

The Prophet answered:

"You are alright, but these are my Ahlul-Bayt..."

15. Ahmad Ibn Hanbal in Musnad v. 1, p. 331.

16. Nisaee in Khasa'es p. 4.

17. Muhammad Ibn Jarir At Tabari in his interpretation of the Qur’an, v. 22, p. 5.

18. A1-Khawarazmi in Kitab al-Manaqib p. 35.

19. Al-Haithami in Majma' al-Zawaed v. 9, p. 166.

20. Ibn Hajar al-Haithami in al-Sawa'iq al-Muhriqa p. 85.

It is necessary to further elaborate on this subject, since the verse of purification declares, beyond doubt, that Fatima az-Zahra (sa) is pure. Nevertheless, it may be beneficial to explain the meaning of the word "Rijs" or abomination mentioned in the verse.

"Rijs" means that Allah purified her from the monthly menstruation in addition to all abomination and depravities. "Rijs" is all that is deemed impure by human nature, refers to evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature, and mars any of the knightly virtues.

Ibn Al-Arabi also said in Al-Futouhat al-Makkiah, Chapter 29, “Rijs” is "anything which detracts from one's character."

The definition that Al-Arabi gave for the word “Rijs” is the definition for the word "infallible" which the Shiites believe is an inseparable character of all Prophets, Imams, and Lady Fatima az-Zahra (sa). It is indeed an excellent virtue, and a great honour that Allah has bestowed upon some of his servants.

It is worthy to mention that infallibility is an inseparable trait of those who propagate divine laws; yet, because infallibility is a prerequisite for prophets, and Imams in their roles of propagating divine rules. However, it does not mean that others, who also propagate, are safeguarded from sins.

Imam ‘Ali (as) proved Fatima's infallibility using the verse of purification in his argument with Abu Bakr.

The Imam (as) said: "Abu Bakr, do you read Allah's book?"

He answered: "yes"

Imam ‘Ali (as) said: "Then tell me about whom was the following verse revealed?

'And. Allah only wishes to remove all abomination from you, ye Members of the Family, and make you pure and spotless.'

"Was it not revealed in regard to us, Ahlul-Bayt?"

Abu Bakr said: "Yes, it was revealed regarding you".

‘Ali (as) said: "If some men testify that Fatima, the Messenger's daughter, committed an abomination what would you do?"

He answered: "I would administer the legal punishment to her, just like any other Muslim woman!'

‘Ali (as) said: "If you did so, you would be an infidel in the eyes of Allah."

Abu Bakr said: "Why?"

Imam ‘Ali (as) replied: "Because you would have rejected Allah's testimony of her purity, and virtue (infallibility), and surpassed people's testimony over it..." 1

A manifestation of this purity, is safeguarding the person from impurity upon death, regardless of the fact that any human being-no matter how pious, and obedient to Allah, becomes intensely impure once deceased, making it obligatory to perform ablution (Ghusl) when touching the dead body. The dead person, himself, only becomes pure after being washed by others.

Contrarily, the infallibles are purified before, and after death. Al-Hasan Ibn Ubaid said in Al-Wasa'el:

I wrote to Imam Sadiq (as) asking him:

"Did the Commander of the Faithful perform ablution (Ghusl) after performimg the bathing of the Messenger of Allah (S) upon his death?"

Imam (as) answered:

"The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (as) did so [cleanse himself], and this became a customary practice (Sunnah)."

We will elaborate on Fatima’s (sa) ablution at the end of the book if Allah wills.

Note

1. Al-Bihar: v.10.

Chapter 11: The Event of Cloak

A famous event known as the "Event of the Cloak" was reported in the Shiite books regarding "the verse of purification." The context of the event is as follows:

Jabir Ibn Abdullah Ansari (Allah be pleased with him) narrates from the authority of Lady Fatima az-Zahra (sa), the beloved daughter of the Holy Prophet (peace be on her) that she said:

"One day when my beloved father, the Holy Prophet (S), visited me in my house,

he (as) said: `O Fatima! Peace be on you.'

I replied: `O father! Peace be on you too.'

He (as) then said: `I am feeling some weakness within me.'

I [Fatima az-Zahra (sa)] said: 'Allah forbid that you may be sick.'

Then he (as) said: 'Fatima! Fetch me a Yemenite cloak and wrap it round me.' I brought the Yemenite cloak, and covered my dear father with it. I then noticed that his face was glowing like a full moon.

A moment later, my beloved son, Hasan (as) came and said: 'O my dear mother! Peace of Allah be on you.'

1 replied: 'O my loving son, the apple of my eyes, the delight of my heart! Peace be on you too.'

He [Hasan (as)] then said: 'O my dear mother! I am smelling the fragrance of my loving grandfather!'

I said, `Yes, your beloved grandfather is here under the cloak.'

Hasan (as) then went towards his grandfather, and said: `O my grandfather! Peace be on you. May I enter “the cloak.”

My loving father [Prophet Muhammad (S)] replied: `O my son, the owner of my fountain (of Kauthar)! Peace be upon you too. Yes; you may enter.'

Thus Hasan (as) entered the cloak. Soon, after my loving son, Husayn (as) came, and said: `O my dear mother! Peace be upon you.'

1 [Fatima az-Zahra (sa)] replied: `O my loving son, the apple of my eyes, the delight of my heart! peace be upon you too'.

He [Husayn (as)] then said: `O my dear mother! I am smelling the fragrance of my affectionate grandfather!' I replied: 'Yes, your loving grandfather(as), and your elder brother Hasan (as), are inside the cloak.'

Husayn (as) then went near the cloak, and said: `O my dear grandfather, the chosen Prophet of Allah! Peace be upon you. May I also come inside the cloak to be with both of you.'

My loving father replied: `O my son, the interceder of my Ummah! Peace be on you too. Yes you may enter.'

Thus Husayn (as) too entered the cloak.

Then ‘Ali-Ibn Abu Talib (as) came, and said: `O beloved daughter of the Holy Prophet! peace be on you.'

1 [Fatima az-Zahra (sa) replied: `O Abul-Hasan, Commander of the Faithful! peace be upon you too.'

He [‘Ali (as)] then said: 'Fatima! I am smelling the fragrance of my brother, the son of my Uncle.'

I [Fatima az-Zahra (sa)] replied: 'Yes! He along with your two sons is inside the cloak'

‘Ali (as) then proceeded towards the cloak, and said: `O Prophet of Allah! peace be upon you. May I also come to you inside the cloak!'

My beloved father [Prophet Muhammad (S)] replied: 'Peace be upon you also my brother, my vicegerent, my successor, my standard bearer! You may also come inside.'

Thus ‘Ali (as) also went inside the cloak

Then I [Fatima az-Zahra (sa)] went near the cloak, and said: `Peace be upon you, O my loving father! O Prophet of Allah! May I also come to you inside the cloak.'

My loving father [Prophet Muhammad (S)] replied: 'Peace of Allah be upon you also, my beloved daughter! All dear heart! You too have my permission.'

Thus, I also went inside the cloak. Now when all of us got assembled inside the Cloak,

my affectionate father [Prophet Muhammad (S)] held the two corners of the cloak, and raising his right hand towards the sky said:

'O Allah! These are my Ahlul-Bayt.

They are my confidants, and my supporters.

Their flesh is my flesh and their blood is my blood.

Whoever hurts them, hurts me.

Whoever displeases them, displeases me.

Whoever makes peace with them, will make peace with me.

Whoever has enmity against them, will have enmity against me.

Whoever is a friend to them, is a friend of mine. It is because they belong to me, and I belong to them.

O Allah! Bestow Your peace, Benevolence, Mercy, forgiveness, and Your Pleasures on me, and on them. And, keep them aloof from uncleanliness, and keep them pure, and thoroughly purified.'

Then the Lord, Almighty Allah said:

`O my Angels! O inmates of the heavens!

I created this solid firmament, well-stretched earth,

well-lighted moon, shinning sun, rotating planets, rippling oceans, floating boats,

And all other things for the sake, and love of these five persons who are inside the cloak.'

At this, the Archangel Gabriel asked:

`O Lord! Who are they inside the cloak?'

The Lord said:

`They are Ahlul-Bayt of the Prophet, and the assets of the Prophethood. They are Fatima az-Zahra, her father, her husband, and her two sons.'

Gabriel said:

`O Lord! Permit me to descend to earth, and join them as the sixth inside the cloak.'

The Lord said: 'You are permitted.'

Thus Gabriel, the Archangel came down to earth, and said:

`O Prophet of Allah! peace be on you. The Gracious Lord, the Almighty Allah sends His Greetings to you to bestow on you His Grace, and Mercy, and says:

"By My Grace, and Grandeur! I have created this solid

Firmament, well-stretched earth, well-lighted moon,

Shining sun, rotating planets, rippling oceans, floating boats and

All other things for the sake, and love of you and

Your chosen people."

And, the Lord, Almighty has given me the permission to join you inside the cloak

O Prophet of Allah!

May I come in, and be with you?'

The Holy Prophet replied:

'O Bearer of the Divine revelations! Peace be upon you also. Yes, you may come in.'

Then Gabriel too came inside the cloak

Thereafter, he spoke to my affectionate father:

'Allah sends His revelation to you people, and says:

"Surely, Allah has decided that He should keep you, and your Ahlul-Bayt clean of all pollution, and purify you people with a thorough purification."'

Then ‘Ali (as) said to my loving father [Prophet Muhammad (S)]:

'Tell me! What merit the coming under this cloak has before Allah ?'

The Holy Prophet (S) replied:

`By that Being, Who made me His Prophet and Who [Allah (SwT)], for the salvation of mankind appointed me to Prophethood! When any of our Shiites and supporters will assemble in a

Gathering of the inmates of this earth, and narrate this Hadith, Allah will bestow on them His Blessings and Mercy; angels will encircle them, and as long as they do not disperse,

The angels will pray for the forgiveness of their sins.'

At this, ‘Ali (as) said:

`By Allah! We and our Shiites have now become triumphant.'

Then the Holy Prophet (S) said:

'O ‘Ali! By that Being, Who made me the righteous prophet and appointed me to the prophet-hood for the sake of people's salvation, whenever in the gathering of the inmates of this earth our Shiites and friends will assemble and narrate this Hadith of ours, and if some-one amongst them will be in agony, Allah will remove his trouble; and if someone was sorrowful, Allah will relieve him of his sorrows; will answer his needs.'

Then ‘Ali (as) said:

`By Allah! At this moment we have been crowned with success, and Blessings; and by the Lord of Kaabah, in the same way our Shiites too have become triumphant, and blessed in this world, and the Hereafter.'

Note: (We have depended on the good translation of our brothers in the Islamic Seminary of Pakistan to include this event in the book)

Chapter 12: Az-Zakiyyah

The word "Tazkiah" has been mentioned several times and in different forms in the Holy Qur’an. It means the attestation of someone's honorable record, or to purify one's self. For instance, the following verses spoke of "Tazkiah":

"Truly he succeeds that purifies it," (91: 9)

"Hast thou slain an innocent person," (18: 74)

"(To announce) to thee the gift of a holy son." (19: 7)

and

"That is (the course making for) most virtue and purity amongst you." (2: 232)

The meaning of the first verse is to purify one's self from evil characteristics which develop from corrupt nutrition, excessive speech, anger, envy, greed, self and material worship, conceit and vanity. This type of purification is performed by abandoning such traits and adhering to the noble characteristics which contradict the above mentioned ones.

The second verse means: Have you killed someone who, I attest to his honourable record, for he has not committed a crime, or, an action, which necessitates punishing?

The third verse speaks of granting a prophet a virtuous son made pure from all sins, and whose nations conform to goodness. Lady Fatima az-Zahra (sa) is “Zakiyah” in all the above-mentioned meanings. This is understood from the verse of purification, which we have already discussed, and concluded that she was pure of all abominations, or, "Rijs."

As for the fourth verse, you can refer to the study in regard to her name "Al-Mubarakah", for here we have explained the purification meant in this verse.

Chapter 13: Ar-Radhiah

Accepting what Allah ordains for one's self, is considered an excellent degree of belief in Allah-Glory be to Him. Throughout her difficult life, Lady Fatima az-Zahra (sa) was delighted with whatever Allah Almighty ordained for her. In fact, this book specializes in discussing the inflictions and disasters, which befell Fatima az-Zahra (sa) from the day she was born until she was martyred at a young age. During the difficult stages of her life, Fatima az-Zahra (sa) was content with the fear, oppression, deprivation, poverty, sorrows and pains, which Allah had ordained for her.

Therefore, Fatima is worthy of being included with those mentioned in the verse:

"To the righteous soul will be said: O (thou) soul, In (complete) rest and satisfaction! Come back to thy Lord.--well pleased (thyself) and well pleasing unto Him!" (79: 27-28)

Because she [Fatima az-Zahra (sa)] is satisfied with Allah's rewards, and grants to her, and is satisfied with Allah's will in this world, He has become well pleased with her.

Chapter 14: Al-Mardhiyah

"Mardhiyoun" have an excellent rank, and lofty position near Almighty Allah.

Just a few of Allah's worshippers achieve this rank, which is attained by piety, and sincerity. Fatima az-Zahra (sa) was one of those who was able to reach this lofty position. She achieved this rank through her good deeds that pleased Allah, and made Him well-satisfied with her.