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فَهَبَطَ الأَمِينُ جِبرائِيلُ وَ قالَ : أَلسَّلامُ عَلَيكَ يا رَسُولَ اللهِ ، العَلِيُّ الأَعلَى يُقرِئُكَ السَّلامَ ، وَ يَخُصُّكَ بِالتًّحِيَّةِ وَ الإِكرَامِ وَ يَقُولُ لَكَ : وَ عِزَّتي وَ جَلالي إِنّي ما خَلَقتُ سَماءً مَبنيَّةً و لا أَرضاً مَدحِيَّةً وَ لا قَمَراً مُنِيراً وَ لا شَمساً مُضِيئَةً و لا فَلَكاً يَدُورُ و لا بَحراً يَجري و َلا فُلكاً تَسري إِلاّ لِأجلِكُم وَ مَحَبَّتِكُم ، و َقَد أَذِنَ لي أَن أَدخُلَ مَعَكُم ، فَهَل تَأذَنُ لي يا رَسُول الله ؟ فَقالَ رَسُولُ الله : وَ عَلَيكَ السَّلامُ يا أَمِينَ وَحيِ اللهِ ، إِنَّهُ نَعَم قَد أَذِنتُ لَكَ ، فَدَخَلَ جِبرائِيلُ مَعَنا تَحتَ الكِساءِ.

Gabriel the Honest Archangel descended, "Peace be upon you, O Allah’s Messenger!" he greeted, "The Most High and All-high (Lord) conveys to you His greeting, expresses His special greeting and honoring to you, and says, ‘By My Almightiness and My Majesty I take this oath: I have not created any well-established sky, extended land, glowing moon, shining sun, revolving planet, flowing ocean, or moving on ark except for your sake and for your love.’ He has then allowed me to join you (under this cloak). Will you, O Allah’s Messenger, allow me?" Allah’s Messenger said, "Peace be upon you, O trustee of Allah’s Revelations. Yes, I allow you."

After Archangel Jibrael (AS) descends to the earth and conveys his greetings to the Prophet (SA), he delivers to him the divine message that is composed of two parts. The first part is the conveyance of Allah’s peace greetings to Muhammad and His special salutations and honoring to him.

This introduction by Allah (SWT) certainly brings endless joy to the heart of the Prophet (SA) as he takes a message from the beloved - He (SWT) whose thought and remembrance has filled his life every minute and second! What a great honor it is for a creature to be greeted with such veneration by his Creator!

It is a moment of extreme bliss for a lover to receive or hear news from his beloved, and the exceptional relationship between Prophet Muhammad (SA) and Allah (SWT) is the best exemplar of the longing which exist between two lovers.

With this most-welcoming introduction and greeting which Allah (SWT) conveys to his servant, one can expect that the message that will come afterwards will certainly carry good news or glad tidings that will please the servant. What is that message which Allah (SWT) has sent Jibrael (AS) to deliver to the Prophet (SA)? The words following the warm greetings amazingly begins with a divine swear where Allah (SWT) says" وعزتي وجلالي " (By My Almightiness and My Majesty).

The question begs itself why does the Almighty Creator have to use the method of swearing when He is the Most Truthful and any statement coming from Him is truth without any doubt. After all, He (SWT) does not need to convince anyone of anything and it is assumed that the audience should and would accept all that Allah (SWT) says without hesitation.

Yet we find the Holy Qur’an presenting many instances where Allah (SWT) begins His speech by swearing (قسم ). Swearing in general is used to

assure something or to draw the attention to another. In the Qur’an, there are many aims of swearing from which is to assure a certain matter to people.

The verses which contain oaths sworn such as: “those sent forth” (Al-Mursalaat), the winds that scatter (Al-Dhaariyaat), those who pull out (Al-Naazi’aat), the break of day (Al-Fajr), the Time (Al-‘Asr), the forenoon (Al-Duhaa) and the mansions of the stars (Mawaaqi’ al-Nujoom - see al-Waaqi’ah 56:75), etc., these are oaths sworn by Allah (SWT) and He has the right to swear oaths by whatever He wills, but the created being can swear only by his Lord.

When Allah (SWT) swears by something, He is either raising the status of that thing due to its excellence or He (SWT) may be using a grand creation of His which we as human can relate to very well so that we may pay close attention to the rest of His speech. It should be noted that the degree of importance of the subject of swearing increases with the significance of that thing which Allah (SWT) is swearing upon.

For example, if Allah (SWT) swears upon His grand creation such as the sun or the moon, it is different than if He (SWT) swears upon His own existence or an attribute of His divinity. Surely, the latter conveys a high degree of importance to what He (SWT) is about to say.

In theTradition of the Cloak , Allah (SWT) commences His speech to the Prophet (SA) by swearing by His Mightiness and Majesty. This gives the audience a hint that the divine speech that will follow is of utmost graveness and importance and we should keep our ears wide open to receive what Allah (SWT) is about to deliver.

What does Allah (SWT) want to say that is of extreme importance such that He (SWT) is swearing by His own Mightiness and Majesty - two of His most exalted attributes? Jibrael (AS) is actually delivering that same message which Allah (SWT) communicated to him and the other heavenly creatures regarding the sole purpose and aim of His creation of the universe being out of love and for the sake of the holy personalities under the cloak. Jibrael (AS) narrates to the Prophet (SA) the exact words Allah (SWT) used and the Prophet (SA) and his AhlulBayt (AS) are made to recognize themselves the great status that they hold in Allah’s eyes.

The intention and purpose of Allah (SWT) regarding His aim of creation is not a secret and must not be hidden from any creation. Everyone including the humans, angels, and the infallible guides must be informed of the purpose of the divine creation, after which the actions of each individual will be accountable.

Allah (SWT) is neither telling a story for the sake of entertainment nor is He (SWT) expressing His feelings or actions just for the sake of sharing information. Rather, the Almighty (AS) is conveying this grand declaration after commencing with a warm welcome to the Prophet (SA) and swearing upon His most exalted attributes so that we pay very close attention and adjust our purpose in life according to the message that He (SWT) is delivering.

If Allah’s purpose of creation is out of love and for the sake of the Prophet’s AhlulBayt, then shouldn’t we as creation also align our purpose and actions with Allah’s purpose?

This is most logical and natural for us to do if we claim that we worship Allah (SWT) and desire His proximity. Even if Allah (SWT) does not command us to love the AhlulBayt (AS) and seek their guidance (as He did in countless occasions), we as intellectuals should be able to reach the conclusion that this is what the logic demands us to do.

For example, if you love your mother dearly and she in turn expresses to you that she loves her neighbor very much and exerts a lot of effort in service of that neighbor, wouldn’t you also aim to serve and please that neighbor, out of your love and devotion to your mother? Likewise, it follows that whatever pleases Allah (SWT) and whomever He (SWT) favors and whomever He (SWT) elevates in rank, we as creation should follow the same example and strive to imitate the way of Allah (SWT).

After delivering the divine message which contains glad tidings and a “love note” to the Prophet (SA) and his AhlulBayt (AS), Jibrael (AS) informs him that he has attained the divine permission to join their gathering under the cloak. At this point, one may expect for Jibrael (AS) to immediately rush to the cloak and join the holy five since he has already gotten the approval of the Almighty Creator - He whose permission is above all permissions!

However, Jibrael (SWT) does not do that and instead seeks the permission of the Prophet (SA) himself. We must pay very close attention to this interesting behavior of Archangel Jibrael (AS)! Doesn’t he know that the divine permission equals the prophetic permission and that whatever Allah (SWT) approves the Prophet (SA) will also approve?

Of course he does, but Jibrael (AS) still seeks the permission of the Prophet (SA) out of respect, veneration, and consideration to his superior position. Jibrael (AS) also recognizes that his action of seeking permission of the Prophet (SA) will certainly please Allah (SWT) and will stand as a sign of his commitment to the purpose of Allah (SWT) which He has declared. It is the natural reaction of extreme admiration and regards which Jibrael (AS) has for the Seal of Messengers which manifested itself in seeking the Prophet’s permission although he didn’t have to.

The Prophet (SA) responds to Jibrael (AS) by conveying his personal greetings to him and addressing him with the title "يا أمين وحي الله " (Oh Trustee of Allah’s Revelation)

Surely, this is a great role which the Prophet (SA) is highlighting to Jibrael (AS) and to the audience who will listen to and recite this tradition in the generations to come. We are to be reminded that the role of Angel Jibrael (AS) is to deliver the word of God as His Trustee. The trustworthiness of Jibrael (AS) as a messenger is verified by Allah’s selection to him for this grand role to all the prophets and messengers. Hence, we can never doubt the authenticity of what Jibrael (AS) conveys on behalf of Allah (SWT).

Upon receiving the message of Jibrael (AS) concerning the purpose of Allah’s creation being in service and love to AhlulBayt (AS), we should remember that the deliverer of this message is the trustworthy Jibrael, so there must be no doubt in our minds to his truthfulness and we should be

even more convinced that what he is delivering is absolutely true and correct, even if we find it hard to believe or fathom.

The natural response of the Prophet (SA) to Jibrael’s request, especially after he was informed of the divine approval was to comply with Allah’s permission and also grant him his own permission. He knows very well that Jibrael’s position in Allah’s eyes is great and he himself holds deep respect to Jibrael (AS) whom he considers his good friend and confidant.

Upon the prophetic approval, Jibrael (AS) enters the cloak and is graced by the presence of the most holy ones who existence is the sole purpose of the divine creation. Perhaps it is due to Jibrael’s deep veneration and love to the Prophet (SA) and adherence to those whom Allah (SWT) chose, by virtue of him seeking the prophetic permission which granted him the reward of entering the cloak in this very momentous occasion.

فَقالَ لأِبي : إِنَّ اللهَ قَد أَوحى إِلَيكُم يَقولُ :﴿ … إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ﴾

He thus said to my father, “Allah has revealed to you saying, ‘Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.’”

After entering the cloak, Jibrael (AS) then delivers the most important message which represents the climax of the message and the ultimate purpose behind event of the cloak. Lady Fatima (AS) narrates that Jibrael (AS) delivers to her father the revelation of the Qur’anic verse instantaneously:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا.

“Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.” (33:33)

The purpose of theTradition of the Cloak is now obvious as the sun and the divine aim has been reached. The Purification verse (Ayat Al Tat-heer) has been revealed to be stamped in the Holy Qur’an till the end of time. Allah (SWT) has expressed the Irada (desire) and as we know, whenever Allah (SWT) desires something it immediately happens according to his will,

إنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ.

Verily, when He intends a thing, His Command is, “Be”, and It is!

Allah (SWT) has intended to purify the Prophet (SA) and his AhlulBayt - those who are under the cloak - from any impurity whatsoever, whether physically, spiritually, or otherwise. It is not just an attempt for purification which may or may not be complete. Rather, Allah (SWT) states that He desires “to purify you a thorough purification”. This purification as Allah (SWT) describes it as thorough and complete reaching 100% success.

What is exactly this purification from? What is that thing which Allah (SWT) wants to purify them such that He (SWT) is declaring this event in the Holy Qur’an till the end of time? As we logically concluded earlier, it must be purification from disobeying Allah (SWT) and committing any sins, mistakes, or falters. It must be protection from having any shortcoming, deficiency, or weakness.

As we explained earlier, the grand role and duties of the divine guides demands that they be protected from sinning or failing in their responsibilities. Otherwise, their position as role models and examples will be scathed and there will be no point in trusting them as divine representatives if they themselves make mistakes or exercise poor judgment, even if it is a minor falter or a once in their lifetimes.

What is the natural effect of thorough purification which Allah (SWT) has intended? It is none other than infallibility (‘Ismah)! In fact, the Purification verse has descended to introduce the idea of “infallibility” (‘Ismah) of the Prophet and his household.

Only a few people witnessed the Prophet (SA) casting his cloak over the purified AhlulBayt (AS), so in order to disseminate that news as broadly as possible among the people and make them aware of the special position of his progeny, the Prophet (SA) would pass by the house of Imam Ali (SA) for a period of nine months and he would call out:“Peace be upon you, O People of the House!” and then he would recite the: “purification verse.”

Whenever the AhlulBayt (AS) found it necessary to draw attention to their unique spiritual rank, they would proudly refer to this verse. This particular verse is one of the scriptural proofs for the inerrancy of the Household of the Prophet which points to their utter purity and unique character.

The Prophet (SA) himself has testified that,“The verse of purification was revealed concerning five people: myself, Ali, Hasan, Husain, and Fatima." (Sahih Muslim) According to the well-known exegesist Agha Mahdi Pooya, the wordInnama (verily or only) in this verse signifies exclusive distinction.

To emphasize this exclusiveness, the second object of the verbyudh-hiba (keep off)-the phraseankum (from you)-has been put before the first objectrijs (uncleanness); and for further emphasis, the phraseAhl ul Bayt has been mentioned to explain the pronouna’nkum (from you). The grammatical structure of the whole clause indicates that this is a unique privilege or distinction granted to the Ahlul Bayt only, excluding all others.

Pooya further explains that the verbyuridu implies that the continuous will or intention of Allah is His creative will or intention, not legislative. To interpret the will as the legislative will as in verse 6 of Surat Al Maedah,“Surely Allah orders what He desires” distorts the whole fabric of the verse and renders meaningless the exclusive particle and the constructional arrangement. Even then it means that only the Ahlul Bayt exclusively achieved the standard.

This verse is also a preface to verses 77 to 79 of Surat Al Waqi’ah:"Verily this is an honourable (Karim) Qur’an, in a hidden (preserved) book, which no one can touch save the purified." The AhlulBayt (AS) had only been thoroughly purified by Allah because of their total submission to Allah's will and their state of being always in communion with Allah.

For a more detailed research on the analysis of the purification verse titled,“To Whom Does the Purification Verse Refer To?” you may refer to this link: http://www.al-islam.org/ayat-at-tat-heer-dr-hatem-abu-shahba.

فَقالَ : عَلِيٌّ لِأَبِي : يا رَسُولَ اللهِ أَخبِرنِي ما لِجُلُوسِنا هَذا تَحتَ الكِساءِ مِنَ الفَضلِ عِندَ اللهِ؟

`Ali then said to my father, “O Allah’s Messenger! Please tell me; what is the value of this gathering of us under this cloak in the sight of Allah?”

The natural course of an intellectual person who recognizes the significance of an event is to seek knowledge of the virtues, rewards, and blessings of such event. That is exactly what Ali ibn Abi Talib (AS) did as he posed the following question upon the revelation of the purification verse.“What is the value of this gathering under the cloak in the sight of Allah?” It is a wise and timely question for Imam Ali (AS) to ask and he does so as a service to his followers and devotees who will come in the later generations till the end of time and ponder over that question.

There is no doubt that the person whom the Prophet (SA) referred to as the Gate of Knowledge in the well-known tradition,“I am the city of knowledge and Ali is its Gate” must already know the answer to the question he is posing.

How can that not be the case when Imam Ali (AS) is the one who frequently stated in his sermons:

“Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgment, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether it was sent down at night or during the day, or whether it was revealed on a plain or in a mountain.” (Tarikh al-Khulafa)

The role of Imam Ali (AS) in this gathering is not passive and he is the means by which the Prophet (SA) informs the audience of the eternal significance and bounties of theTradition of the Cloak which they have just experienced. In fact, we owe our due thanks and gratitude to Imam Ali (AS) who posed this very important question on our behalf so that we gain the knowledge and insight behind this historical event.

Up till now, the purpose and significance of theTradition of the Cloak have manifested itself and become obvious to the listener after hearing the divine speech about the purpose of creation and deducing its indications, and capping it with the revelation of the purification verse in the Holy Qur’an.

However, Allah (SWT) presents yet another opportunity for the minds that don’t comprehend and the eyes that don’t see and those who may belittle or misunderstand the significance of this event under the cloak by the presentation of Imam Ali’s question.

The message we extract simply by the posing of this question by a person like Imam Ali (AS) is in itself an indication that this gathering is not random neither is it a coincidence. TheTradition of the Cloak is not merely a story that is pleasant to hear, and Allah (SWT) is not a teller of stories without presenting its lessons, morals, and significance that will be effective till the end of time and not just for the contemporaries of that event.

It is interesting to note that when Imam Ali (AS) poses his question to the Prophet (SA), he does not ask “if” there is a reward and value behind their gathering under the cloak. Instead, he asks “what” is the reward and value of this gathering.

Imam Ali (AS) already concluded and knows with certainty, as the successor of the Prophet and the 1st Imam, thatthere is indeed significant merit and value behind this gathering. It is only a matter of gaining that knowledge and understanding and making it available to the public. This is the response of Allah (SWT) through the tongue of Imam Ali (AS) to anyone who wishes to devalue theTradition of the Cloak or dilute its significance.

As Allah (SWT) testifies on behalf of the truthfulness of Imam Ali (AS),

وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

“And We granted them lofty honor on the tongue of truth.” (19:50)

According toTafsir Bayan Al Sa’ada by Al Janabidhi, what is intended by "عليّ " as mentioned in this verse is in reference to Ali ibn Abi Talib (AS), for he possessed a truthful tongue and there was no other tongue more honorable than his. As Imam Ali (AS) himself said in this regards,“Allah (SWT) makes the truthful tongue of a person in front of the people better than wealth and inheritance.”

It is cited in the book ofManaqib Aal Abi Talib by Ibn Shahr Ashoob that Abu Baseer narrates that Imam Al Sadeq (AS) said that the Prophet (SA) said that, “I prayed to Allah (SWT) to bestow me with a “truthful tongue” (Lisaan Sidq). so Allah (SWT) revealed these verses in Surat Maryam (19:49-50)”. Just as Allah (SWT) bestowed Prophet Is-haaq (Isaac) to Prophet Ya’qoob (Jacob), He (SWT) bestowed Imam Ali (AS) as the “truthful tongue” to Prophet Muhammad (SA).

فَقالَ النَّبيُّ ( صلى الله عليه وآله ) : وَالَّذي بَعَثَنِي بِالحَقِّ نَبِيّاً وَ اصطَفانِي بِالرِّسالَةِ نَجِيّاً ، ما ذُكِرَ خَبَرُنا هذا فِي مَحفِلٍ مِن مَحافِل أَهلِ الأَرَضِ وَ فِيهِ جَمعٌ مِن شِيعَتِنا وَ مُحِبِيِّنا إِلاّ وَ نَزَلَت عَلَيهِمُ الرَّحمَةُ ، وَ حَفَّت بِهِمُ المَلائِكَةُ وَ استَغفَرَت لَهُم إِلى أَن يَتَفَرَّقُوا

The Prophet, peace be upon him and his Household, said, "I swear this by Him Who has sent me with the truth as Prophet and chosen me, as holding communion, to convey the Message; whenever the tale of this gathering of us is mentioned in an assembly of the people of the earth in which a group of our adherents and lover are present, the (divine) mercy shall certainly be poured down on them and the angels shall certainly surround them, asking forgiveness for them until they depart."

What was the Prophet’s answer to Imam Ali’s question? Interestingly, he begins his response by swearing, just as Allah (SWT) did before him. Again, the purpose behind swearing is to convey importance to the statement that will follow that swear. As we know, it is highly disliked that a person swears in general, but if he has to swear, then he cannot swear about anything but Allah (SWT).

In this case, the Prophet (SA) swears by Allah (SWT) but does so in an eloquent way. He swears by the Lord who sent him as prophet and chose him as holding communion to convey the Message.

The reason why the Prophet (SA) choses to swear in that manner is to remind us (through Imam Ali) that he is the Seal of Messengers who is the representative of God. Hence, he does not speak out of his own free will and whatever he is about to say, is not from his personal wishes or an exaggeration from him. Everything the Prophet (SA) utters is directly the word of God without addition or subtraction.

After the swearing by Allah (SWT) who appointed him to his position, the Prophet (SA) answers the question by presenting a condition, and that is,“Whenever the tale of this gathering of us is mentioned in an assembly of the people of the earth in which a group of our adherents and lover are present…”

He lists a series of blessings in two separate statements which shall benefit those devotees. Before familiarizing ourselves with these blessings, it is important to first understand that the condition for reaping the benefits of reciting this tradition is contingent upon two major criteria and that is:

1) The servant must be a lover and Shi’a (devout follower) of the purified AhlulBayt (AS)

2) The servant would join a gathering of devotees to the Prophet’s purified household where theTradition of the Cloak is being recited.

There is no other criteria or qualification to this gathering except the above conditions. The attendees don’t have to be residing in any particular location such as a mosque or holy sanctuary. They don’t have to be living in a Muslim country or belong to a certain racial group. The skin of their color doesn’t matter neither does their educational or intellectual backgrounds.

All that matters is their love and devotion to the Prophet’s AhlulBayt (AS) which unifies the Shi’as at every level. It is interesting to note that the

narration makes a distinction between the “Shi’as” and the “lovers”. What exactly is the difference between the two groups? Isn’t every Shi’a of AhlulBayt also a lover? And isn’t every lover of AhlulBayt also a Shi’a?

Our Infallible Imams (AS) have described to us who exactly are the true Shi’as (supporters and followers) of the AhlulBayt. It is narrated that one time a man went to his wife and said to her, “Go to Fatima the daughter of the Prophet and ask her if I am from their Shi’a or not”. The wife went to ask Lady Fatima (AS) and she answered, “Tell your husband that if he acts according to our commands and keeps himself away from what we forbid, then you are from our Shi’a; otherwise, you are not.”

The wife returned back and conveyed the message to her husband who exclaimed, “Woe be to me! And who is not free of sins and mistakes?! I am surely in Hell-Fire for whoever is not from the Shi’a is truly in Hell-Fire!” The man’s wife returned back to Lady Fatima and conveyed her husband’s remarks.

Lady Fatima (AS) then said,“Tell him that is not the case. Our Shi’a are the best of the people of Paradise. All our lovers and those who support our supporters, and those take our enemies as their enemies, and those who surrender to us by their hearts and tongues, are not from our Shi’a IF they disobey our orders and prohibitions at any time. Despite that, they are still going to Paradise. However, some of them will purify themselves from their sins by experiencing calamities and tragedies, or they may undergo hardships on the Day of Resurrection, or they may be placed at the upper level of Hell-Fire until they are purified and their love to us would save them and transfer them to our domain.” (Bihaar Al Anwaar)

In another tradition, a man came up to Imam Hasan (AS) claimed, “I am from your Shi’a”. So Imam Hasan (AS) replied,“Oh Abdullah, if you obey our commands and abide by our prohibitions, then you are truthful. And if you are not, then do not increase in your sin by falsely claiming a great and honorable position that you don’t deserve. Do not say “I am from your Shi’a”. Rather say “I am from your supporters, lovers, and those who take your enemies as our enemy. You are in a good position and are heading to a good position”.

Another man said to Imam Al Sajjad (AS), “Oh son of Messenger of Allah, I am from your sincere Shi’a.” So the Imam (AS) replied back to him, “If you are like Prophet IbraheemKhaleelullah whom Allah (SWT) has said

وإن من شيعته لابراهيم

(Verily among those who followed his Way was Abraham.) (37:83)

and if your heart is like his heart, then you are from our Shi’a. And if your heart is not like his heart but it is free from deceit and animosity, then you are from our lovers.”

From these narrations by our Imams (AS), it becomes clear to us that the station of “Shi’as” and the station of “lovers of AhlulBayt” are different although they are both blessed and are include among the party of the good. Every Shi’a is also a lover of AhlulBayt (AS), however not every lover is considered to be a Shi’a. The rank of the Shi’as is certainly above the lovers

of AhlulBayt (AS) due to their strict obedience and abidance to the path of AhlulBayt (AS) and their high level of piety.

The stronger the love to the AhlulBayt (AS), the more obedient and righteous actions will be manifested by the lover and that will certainly bring him closer to the rank of the Shi’as. As lovers of AhlulBayt (AS), we hope and pray that we are given success to reach the station of the Shi’as and deserve to be called with that honorable title. It is the intercession of the infallible AhlulBayt (AS) which manifests the mercy of Allah (SWT) on the devotees which brings them salvation by virtue of their moral and spiritual support to the divinely appointed guides.

The reward behind joining the gathering where theTradition of the Cloak is being recited includes both the Shi’as and lovers. What are the three benefits that the Prophet (SA) mentions in this regard? The first statement covers three rewards which focus on the spiritual bounties related to the hereafter as they are most important and they are:

1) They will be encompassed with divine mercy.

2) The angels shall surround them.

3) The angels will seek forgiveness on their behalf until they depart from their gathering.

The bestowal of divine blessings manifested in Allah’s infinite mercy is conveyed in the short phrase of Basmalah known asBimillah Ar-Rahman Ar-Raheem . These two words,Rahman andRaheem express slightly different variations of meaning. Imam As-Sadiq (AS) says thatRahman is a special name for a general attribute whileRaheem is a general name for a specific attribute. And Prophet Isa (AS) states thatRahman is a type of mercy related to this world whileRaheem is related to the hereafter.

The termRahman describes that aspect of the source of all creation which is endlessly radiating and nourishing, regardless of whom or what is receiving the endless flow of blessings. On the other hand, the termRaheem describes that aspect of mercy which is issued forth only in response to the actions and behavior of the recipient. It is in this manner that God takes ten steps toward us when we take even a single step toward God.

Allah (SWT) isRaheem with our religion, our worldly affairs, our hereafter and He (SWT) has made it easy for us with least amount of burden (Tafseer Saafi). According to many narrations, the mercy associated withRaheem is specific to the believers only who are the devotees and followers of the Prophet’s AhlulBayt (AS) and divinely appointed Infallible Imams.

It is that mercy highlighted in the word “Raheem” that is referred to in theTradition of the Cloak . Since the followers of AhlulBayt (AS) have embraced the path of the truthful and its representatives who were chosen by Allah (SWT), they deserve His infinite mercy and are its recipients whenever they gather to recite this tradition.

We may also deduce that any gathering in general which involves commemoration or remembrance of the AhlulBayt (AS) such as the Tradition of the Cloak does, whether it be their virtues, merits, tragedies, or autobiographies, will yield divine blessings and bounties for its participants.

In fact, this is deemed a highly recommended act as Imam Al Sadiq (AS) has said,"Our Shi’a are compassionate amongst each other. When they

hold a private meeting they remember Allah. Verily, the remembrance of us is of the remembrance of Allah. When we are remembered, Allah has been remembered, and when our enemy is remembered, Satan has been remembered.”

In another tradition, it is recorded that Imam al-Sadiq (AS) asked one of his companions Fudhail Ibn Yasaar, "Do you assemble with your friends and narrate traditions?" He said, "Yes, may I be sacrificed for you." He (AS) said,"I hold dear such gatherings as it will revive our matter. May Allah have mercy on he who revives our matter. O Fudhail! He who remembers us or being reminded about us and this brings tears out of his eyes even to the extent of a wing of a fly, Allah will forgive his sins even if they are greater than the scum of the sea."

The second reward mentioned in this tradition is that the angels surround that believer who has participated in a gathering of devotees to the holy household where theTradition of the Cloak is being recited. It is a known fact that “angels” generally represent good while its antonym, “devils” symbolize bad.

Hence, the presence of angels in a location such as a holy sanctuary indicates goodness, purity, and righteousness, while the presence of devils in a place like a haunted house indicates evil, deceit, and falsehood. So, we can imagine that if a person is accompanied by devils, they are likely to be possessed with evil, are misguided, and have deviated away from the path of the good.

On the other hand, if we are told that a person is accompanied by angels, we can safely assume that they are in good standing and have attained a high level of piety. We have examples in history such as Lady Maryam (AS) and the prophets and messengers who interacted with angels, something which normal human beings don’t. In the case of theTradition of the Cloak , the reward of the believer who recites or attends such blessed gathering will be the proximity of the angels to him.

Not only that, the third reward will be that the angels seek forgiveness for him not just once or ten times, but rather continuously until the believers depart this gathering! It is narrated that Imam Al-Sadiq (AS) once said to Dawud Ibn Sarhan, "O Dawud, offer my greetings to my friends and deliver this message to them that Allah blesses a servant who gathers with another to make the remembrance of our matter, and in that case, the third among them is an angel who asks forgiveness for them.

When two servants gather for our remembrance Allah reminds His glory to His angels (for having such servants). Thus, when you gather, spend your time on remembering (us) since your gathering and your remembering sets our matter alive. And the best people after us are those who remind others of our affair and invite others to our remembrance." (Bihaar Al Anwaar)

What a great blessing and reward for the Shi’a and lover of AhlulBayt! We are given the opportunity to have intercession performed on our behalf by the angels of God who are closer to Him than we are and are more purified than us. Surely, their performance of “Istighfaar” (repentance) for us will reach its target quicker with a higher degree of acceptance than our own individual repentance.

The same is the case if we seek intercession from those who are even closer to Allah (SWT) and higher in rank than the angels, who are the Prophet (and his AhlulBayt) who was given permission to cross the heavens at a point where Archangel Jibrael (AS) couldn’t. In fact, we are encouraged by Allah (SWT) to seek repentance to Him and ask forgiveness of our sins by intercession via the Holy Prophet (SA), as indicated in the Qur’an,

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.

“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.” (4:64)

As indicated in this verse, a servant will find Allah (SWT) to be forgiving if he enhances his own repentance by seeking intercession of the Prophet (SA) whose prayers will be answered by virtue of his close proximity to the Almighty Creator.

فَقالَ عَلِيٌّ- عليه السَّلام: إذَاً وَاللهِ فُزنا وَ فازَ شِيعَتنُا وَ رَبِّ الكَعبَةِ .

`Ali, peace be upon him, commented, “Then, by Allah I swear it; we have won. So have our adherents. I swear it by the Lord of the Ka`bah.”

Upon hearing the Prophet’s response to his question regarding the reward and value of the gathering of the purified household under the cloak, Imam Ali (AS) is amazed but not surprised. He is elated and filled with joy not as much for himself but more so for his Shi’a, lovers, and supporters! He swears by Allah (SWT) and the Imam as an infallible being would not swear except for a very important matter.“We have won and so have our adherents!”

The Imam (AS) presents the conclusion of the event of the cloak regarding the gatherings where the devotees of AhlulBayt (AS) recite this tradition.

The key word here is “victory” and Imam Ali (AS) makes it a point to make a distinction between the two parties who have won. The first party are the Prophet and his AhlulBayt (AS) whom the Imam says "فزنا " (we won), and the second party are the Shi’a and devotees of the AhlulBayt (AS) whom the Imam testifies that "وفاز شيعتنا " (our Shi’as have won).

One can easily understand why the Prophet and his AhlulBayt (AS) achieve victory by virtue of their superior position and high rank such that Allah (SWT) created the whole universe out of love for them. Hence, it is not a surprise that they have won a great victory in this life and the hereafter.

But the amazing news of glad tidings that is presented to us is that the Shi’as and lovers of AhlulBayt (AS) will also be victorious! Surely, their victory is attributed to their devotion and association to the purified AhlulBayt (AS) whom Allah (SWT) have appointed as vicegerents on His earth.

Furthermore, the words which Imam Ali (AS) exclaimed in this event rings a bell and reminds us of a similar phrase which he uttered on the night he was struck by the most miserable person of his time, leading to his long awaited martyrdom. It was the call that resonated in the earth and heavens such that everyone in the city of Kufa heard his cry:

فزت ورب الكعبة

“By the Lord of the Ka’ba, I have succeeded! “

This memorable phrase burst out from his lips the day when Imam Ali (AS) was struck with the fatal blow by the assassin’s poison-soaked sword. An immortal phrase, it has continued to goad human conscience for almost the past fourteen centuries! It has made those with even a grain of intellect dumbstruck at the dynamism of the person who pronounced it in the early hours of the 19th of Ramadhan, 40 AH corresponding to the year 660 of the Christian calendar.

What was the success that Imam Ali ibn Abi Talib (AS) felt at that moment? And why was he elated when all passages to life abruptly closed

for him and he was about to enter the apparently unknown and uncharted realm of death? Only the ignorant would pose such a question concerning the man who says in one of his sermons:“The Son of Abu Talib is more enthusiastic for death than an infant for the mother’s breast.”

If we were to say that Imam Ali (AS) merely longed for death rather than the seemingly beautiful world of life and its transient pleasures, then we have missed the finer points of the delicate phrase he chose to express, when on being struck the deathblow he said:By the Lord of the Ka’ba I have succeeded!

The Imam of Pious (AS) was indeed thrilled at meeting the Almighty Creator in such a noble state after having accomplished all tasks entrusted to him and so he said in jubilation that unique statement and out of longing to meet his beloved Creator. From his birth till his martyrdom every single breath of his 63-year life was for God and for the promulgation of the universal laws of Islam.

In view of these undeniable facts, he serves as the everlasting barometer for the faithful in every age and era to discern truth from falsehood. No wonder the Prophet (SA) had remarked to his companion Ammar ibn Yasser:“O Ammar! If all people take one path and Ali takes another path, you follow the path of Ali, for he will lead you to salvation.”

With that same spirit of jubilation, Imam Ali (AS) uttered the words of victory after recognizing the immense blessings and significance which the Event of the Cloak carries. He cries out the statement of victory so that we and all people across time have our attentions lifted to this uniqueTradition of the Cloak .

We are to mention and remember this event every opportunity we get in every gathering where the believers are congregated. All praise be to Allah for it is by His grace we find today that many of the gatherings where the programs of key celebrations of Islamic events and the birthdays of the infallible Imams (AS) commence with the recitation ofHadeeth Al Kisaa .

It is important to note here that Imam Ali (AS) could’ve only said “We won” (فزنا ) without swearing by the Lord of the Ka’ba. After all, he is truthful without needing to swear and there is no question about the validity of whatever he says. However, Imam Ali (SA) still sought to begin his exclamatory statement by swearing “Wallahi” (By Allah) and ending it also by swearing by the Lord of the Ka’ba (ورب الكعبة ).

Rarely do we find a statement where it is sandwiched with an expression of swear in the beginning and end. This is exactly the case here which conveys the point that what Imam Ali (AS) is about to say isextremely important and he is very serious about delivering it. Thus, there should not be any shred of doubt whatsoever in our minds regarding the accuracy and precision of the Imam’s words in regards to the reward and value of the Event of the Cloak.