As we have already mentioned, one of Fatima Zahra’s (A.S.)
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."
XXXIII:33
The above mentioned is of great importance because of its subtle
meaning and significance.
This verse is considered the main source of virtues granted to Ahlul-Bayt
(A.S.); around it various debates and many writings took place.
It might be more appropriate to say that this verse was the field 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 (4.s), both Shiite and
Sunni scholars agree on this, save a very small number. This established
fact has been reached in light of the traditions that unanimously state
that the said verse includes Ali, Fatima, Al-Hassan and Al-Hussain
(A.S.). 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 which include a speech to them. However, he (P.B.U.H.)
prohibited even his wife, Um 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-Hassan and
Al-Hussain (A.S.) reach 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, V. 10, mentioned that Abu Sa’id Al-Khudare
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,"
That the Messenger of Allah (P.B.U.H.) gathered Ali, Fatima,
Al-Hassan and AI-Hussain under a cloak and said:
These are my Ahlul-Bayt (i.e., Family), 0 Allah; remove all
abominations from them and make them pure and spotless."
Um Salama, who was standing near the door, said:
"Am I not one of them, 0 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 A1-Hassan Thn Mi came to him
and went under it; then A1-Hussain followed him, then Fatima, then Ali.
At that moment (P.B.U.H.) 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 Quran V. 2, P. 700, (printed) in
Istanbul, writes:
When he (the Prophet (P.B.U.H.)) came out wearing the black cloak and
Al-Hassan came under it and Al-Hussain, and Fatima and Ali, the Prophet
said: ‘And Allah only wishes..."
4. Ibn Al-Athir Al-Jazari reported in his book Usd A1-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 (P.B.U.H.), he had gathered Fatima, Hassan and Hussain 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.’
Um Salama said: ‘Am l one of them, Messenger of Allah?’ He said ‘You
will be in good condition.’"
5. Sebt Ibn Al-Jawzi reported in Tathkerah Al-Aemah, P.244, that
Wathelah Ibn Asqa’ said:
‘I went to ask Fatima (A.S.) about Ali; she told me to go to
the Messenger of Allah (P.B.U.H.) and ask him, so I went and sat down to
wait for him; I then saw the Prophet corning in the company of All,
Al-Hassan and Al-Hussain. He held their hands until they entered the
room. He then sat Al-Hassan on his right leg and Al-Hussain on his left
leg and ordered Ali and Fatima to sit near him. The Prophet covered them
with his cloak (or garment) and read:
‘And Allah only wishes... ‘ Then he (P.B.U.H.) supplicated to Allah and
said:
‘0 Allah, truly these are my Ahlul-Bayt (Family)."
6. Imam Wahedi reported in his book Asbab An-Nozul that Urn Salama,
the Prophet’s wife, narrated that Allah’s Messenger (P.B.U.H.)
was present in her house when Fatima brought him an earthenware pot
filled with wheat cooked with milk. He (P.B.U.H.) said: "Call
in your husband and two sons for me." Thus, All, Al-Hassan and
A1-Hussain came and joined him in eating the food. Meanwhile, he (P.B.U.H.)
sat on a bench, covered with a Khairban cloak.
Urn Salama added:
"I was in my room performing prayers when the Arch-Angel Gabriel
revealed:
‘0 Allah, these are my Family and Kin; therefore, remove all abomination
from them and make them pure and spotless.’
At hearing that I looked in the house and said: ‘Am I one of them, 0
Apostle of Allah?’
Moreover, Tirrnadhi reported in his "Sahih" that Allah’s Messenger (P.B.U.H.),
since the time this verse was revealed and for six months
thereafter, stood by Fatima’s 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 Sayuti narrated this tradition on the authority of Urn
Salama, Aisha, Abu Sa’id AI-Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak
Ibn Muzahim, Abu Al-Hamra, Omar Ibn Salama and others in his books: Al-Dur
Al-Manthour 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 (P.B.U.H.) gathered Fatima,
Ali, Al-Hassan and Al-Hussain, 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,
Hassan, Hussain), relying on Omar Ibn Abu Salama’s narration.
He also reported that Um Salama said:
‘Allah’s Messenger (P.B.U.H.) covered Fatima, Ali, Al-Hassan and
Al-Hussain, 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.
She then added: "So I came to join them when the Prophet Said: ‘Stay
where you are, you will have a good conclusion.
In another narration, she was quoted as saying:
"Allah’s Messenger (P.B.U.H.) said to Fatima: ‘Bring your bright
cloak; and put his hands on them and said:
•0 Allah, these are the progeny of Muhammad, thus bless and praise them
for surely you are praiseworthy and Exalted.
Um Salama added:
"I then lifted the cloak to join them, but he (P.B.U.H.) 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-Quran V. 14, P. 182.
11. Ibn Al-Arabi in his book Ahkam Al-Quran V. 2, P. 166.
12. Ibn Abd Al-Bir A1-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 Urn Salama similar to
what has already been mentioned and adds:
He (P.B.U.H.) said: "0 Allah, this is my Family (Ahlul-Bayt)."
Urn Salama then said:
"Messenger of Allah, am I not from Ahlul-Bayt?"
The Prophet answered:
"You are alright, but these are my Ahlul-Bayt..."
15. Ahmad Ibn Hanbal in Musrad V. 1, P. 331.
16. Nisaee in Khasa’es p. 4.
17. Muhammad Ibn Jarir Al-Tabari in his interpretation of the Ouran,
V. 22, P. 5.
18. Al-Kharazmiin kitab Al-Manaqib p.35.
19. Al-Haithami in Majma’ Al-Zawaed V. 9, P. 166.
20. Ibn Hijr AI-Haithami in Sawaiq AI-Muhriqa P.85.
It is necessary to further elaborate on this subject, since the verse
of purification declares, beyond doubt, that Fatima 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, conforms with evil doings, deserves
punishment, detracts from one’s good reputation, brings about sins,
rejected by nature or mars any of the knightly virtues.
Ibn Al-Arabi also said in AI-Futouhat Al-Makkiah, Chapter 29, which
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 Zahra (AS). It
is indeed an excellent virtue and a great honor 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, 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 then 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."
He (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!’
He (AS) then said: "If you did so, you would be an infidel in
the eyes of Allah."
Abu Bakr said: "Why?"
Imam replied: "Because you would have rejected Allah ‘s testimony of
her purity and virtue (infallibility), and surpassed people’s
testimony over it.
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 he is-becomes intensely impure
upon passing away, making it obligatory to perform ablution (Ghusl) when
touching his body. The dead person, himself, only becomes pure after
being washed by others.
Contrarily, the infallible are purified before and after death.
Al-Hassan Ibn Ubaid said in Al-Wasa’el:
I wrote to Imam Sadiq (A.S.) and asked him:
"Did the Commander of the Faithful perform ablution (Ghusl) after
abluting the Messenger of Allah (P.B.U.H.) upon his death?"
His answer was:
‘The Prophet was pure and safeguarded all impurities; yet the Commander
of the Faithful (A.S) did so and this became a customary practice
(Sunnah)."
We will elaborate on Fatima’s ablution at the end of the book if
Allah wills.