The naming of a newborn child, or naming in general, is the practice (sunnah) of Allah, the Most High. Indeed, Allah named Adam and Hawwa’ on the day they were created. He taught Adam all the ‘names’ – and all the people have and continue to follow this practice. So, naming is a necessity for civilized man, and it may be possible that the humans who live in the wild forests, because of their distance from civilization, do not know about naming and do not name [their children].

The names of human beings differ with the passing of generations and ages, and because of the differences in language. Sometimes there is a correlation between the name and the [attributes of the] named one and sometimes there is no such correlation. The name may have a meaning in the dictionary of Islam, or it may have no such meaning and may have been something invented without any lexical basis.

As for the close servants of Allah, the act of naming [a child] is considered something of great importance by them, and the matter is never bereft of significance, for a human being is called and addressed by his name, and what a huge difference there is between a good, beautiful name and an evil, ugly one! What a vast difference there is between the effect on the soul of the owner of the former [kind of name] and that of the latter! The same goes for the effect on the one who hears the name. Look, for example, at the wife of Imran who gave birth to a daughter, So, she said:

وَإِنِّي سَمَّيْتُهَا مَرْيَمَ

“…and I have named her Maryam” (3:36).

Allah chose the name ‘Yahya’ for one of His Prophets even before he was conceived in his mother’s womb, because Zakariyya had asked his Lord:

فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا

“…so, grant me from Yourself an heir” (19:5).

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا

“Who may inherit from me and inherit from the house of Ya’qub, and make him, my Lord, one with whom You are pleased” (19:6).

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا

“O Zakariyya! We give you glad tidings of a son whose name will be Yahya, never before have we made anyone his namesake” (19:7).

And if you look at the words of the Almighty: never before, have we made anyone his namesake, it will become clear to you that the assignment of names for those who are close friends of Allah is done by Allah, the Mighty and Sublime, and Allah is the one who takes the responsibility of naming them and does not delegate this to their parents.

Once this is understood, we turn to the many traditions that speak of the naming of al-Sayyida Fatimah al-Zahra - how she was named, that she was named Fatimah for specific reasons and purposes, and that her naming was not done at the spur of the moment, nor was it born simply out of joy and seeking goodness. Rather, there is a noticeable correlation between the name and the named one; in fact, in this case the name truly defines the named one. Through the following narration what we are saying will be made clear:

Imam al-Sadiq (‘a) said: “Fatimah has nine names with Allah, the Mighty and Sublime: Fatimah, al-Siddiqah, al-Mubarakah, al-Tahirah, al-Zakiyyah, al-Radhiyah, al-Mardhiyyah, al-Muhaddathah and al-Zahra…”1

We shall now look briefly that the meanings of each of these names:

Fatimah (‘A)

Various narrations have come to us about the reason for naming her ‘Fatimah’. Before we mention these traditions, it is noteworthy that the name ‘Fatimah’ is derived from al-fatam, which means to cut off. It is said: fatamatil ummu tiflaha (the mother weaned her child) and fatamtul habl (I severed the rope). ‘Allamah al-Majlisi (may Allah shower him with mercy) said about its meaning:

Many times, the active participle (ism al-fa’il) is used to denote the passive participle (ism al-maf’ul) as when it is said: sirrun katim (lit. a hiding secret) to mean maktum (a hidden secret) and makanun ‘amir (lit. an inhabiting place) to mean ma’mur (an inhabited place) or as is mentioned in the verse of the Qur’an: fi ‘ishatin radhiyah (69:21) to mean mardhiyyah (in a pleasant life).

Now we present to you the traditions:

1. “Because her followers have been safeguarded from Hellfire.”

It has been narrated from Imam al-Sadiq from his forefathers (peace be upon them), from the Messenger of Allah (S) that Jibra’il said to him: …She has been named Fatimah on earth because her followers (shi’ah) are cut off (fatamat) from the fire of Hell.2

2. “Because Allah has safeguarded her and her followers off from Hellfire.”

It has been narrated from Imam al-Ridha, from his forefathers (peace be upon them), that the Messenger of Allah (S) said: “O Fatimah, do you know why you have been named Fatimah?” Ali (‘a) asked: “Why has she been thus named?”

He (S) said: “Because she has been cut off (futimat), along with her followers (shi’ah), from Hellfire.”3

He (S) also said: “She was named Fatimah because Allah has safeguarded her and her progeny from Hellfire – those of them who meet Allah [on the Day of Judgement] with belief in His Oneness (tawhid) and in what I have come with.”4

Ibn ‘Abbas narrates that the Messenger of Allah (S) said: “…and He named her Fatimah because Allah has safeguarded her and those who love her from Hellfire.”5

Al-Qanduzi al-Hanafi narrates from Abu Hurayrah that the Prophet of Allah (S) said: “My daughter was named Fatimah because Allah has safeguarded her, her progeny and those who love her from the fire of Hell.”6

It has been narrated from Imam al-Baqir (‘a) that: Fatimah will stand outside the gates of Hell… She will then say: “O my Lord and Master, You named me Fatimah and through me you have safeguarded those who loved, adored and followed me and my family from the fire of Hell, and Your promise is true, and You never break Your promises.”

So, Allah (the Almighty) will say: “You have spoken the truth O Fatimah. Indeed, I have named you Fatimah and have safeguarded you, those who love and follow you, and love your progeny and follow them, from the fire of Hell; and My promise is true, and I never break My promises…”7

3. “Because she was safeguarded from evil.”

It is narrated by one of the companions that Imam al-Sadiq (‘a) said: “Do you know the meaning of Fatimah?” The companion said: “Tell me O master.” He (‘a) said: “She who has been cut off from [all] evil.”

Then he added: “If Amir al-Mu’minin had not married her, she would not have had any match [for matrimony] on the face of this earth until the Day of Resurrection, from Adam onwards.”8

This tradition has also been narrated by some scholars among the ‘Ammah such as Ibn Shirawayh al-Daylami [who narrates] from Umm Salamah who said: The Prophet of Allah (S) said, “If Allah had not created Ali, there would be no match for Fatimah.”

Al-Khwarizmi al-Hanafi narrates this in his Maqtal al-Husayn (‘a), al-Tirmidhi in his al-Manaqib, al-Munawi al-Shafi’i in his Kunuz al-Haqa’iq, and al-Qanduzi al-Hanafi in Yanabi’ al-Mawaddah from Umm Salamah and from ‘Abbas the uncle of the Prophet (S).

4. “Because the creation is unable to understand her.”

It is narrated that Imam al-Sadiq (‘a) said: “…and she has been named Fatimah only because the creation is unable to [truly] understand her.”9

5. “Because Allah weaned her on knowledge.”

It has been narrated from Imam al-Baqir (‘a) that when Fatimah (‘a) was born, Allah sent an angel who made Muhammad’s tongue name her ‘Fatimah’. Then He (the Most High) said: “Indeed, I have weaned you on knowledge and have kept you away from catamenia.”⁸⁹

Abu Ja’far (‘a) said: “By Allah! Indeed, Allah, the Mighty and Most High, has weaned her on knowledge and away from catamenia through [His] covenant.”10

The Ahl al-Bayt (‘a) loved and cherished this name and would respect those who were named Fatimah. One of the companions of Imam al-Sadiq (‘a) who was blessed with a baby girl was asked by him how he had named her. He replied: “I named her Fatimah.” The Imam (‘a) said: “Fatimah? May Allah’s peace and blessings be on Fatimah. Now that you have named her Fatimah, you must ensure never to strike or insult her, and [you must always] honour her.”

Al-Sakuni narrates I came to Aba Abdillah al-Sadiq (‘a) while I was in the state of sorrow and anguish. He asked me: “O Sakuni, why are you sad?” I replied: “A girl has been born to me [while I was praying for a boy] …” He asked: “What did you name her?” I said: “Fatimah.” He sighed: “Ah, ah, ah!” Then he said: “Now that you have named her Fatimah, you must never insult, curse or strike her.”11

In Safinat al-Bihar, [it is narrated that] Abu al-Hasan al-Kazim (‘a) said: “Poverty does not enter a house in which there is a ‘Muhammad’… or a ‘Fatimah’ from among the womenfolk.”12

In the hadith that we have quoted above from Imam al-Baqir (‘a) wherein he states: “Indeed, Allah, the Mighty and Most High, has weaned her on knowledge and away from catamenia through [His] covenant,” the meaning of the word ‘covenant’ is the realm of al-Dharr. This is the realm that is alluded to in the verse wherein Allah says:

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا

“And when your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves [by asking]: ‘Am I not your Lord?’ They replied, ‘Yes, indeed! We bear witness [to it]’ …” (7:172).

In summary, Allah took the progeny of Adam from his loins in the form of intelligent particles (al-dharr) and presented them in front of Adam saying: “Verily I take from your progeny their covenant that they will worship [only] Me and will not ascribe any partners to Me and [in return] I will guarantee their sustenance.” Then He said to them: “Am I not your Lord?” They replied: “Yes, Indeed, We bear witness that you are our Lord.” Then He told the angels: “Bear witness [to this].” They said: “We bear witness.”

It is said that Allah gave them intelligence and comprehension such that they could hear His speech and understand it, and then He returned them into the loins of Adam. All people are thus confined until all those who were removed at that time come out [into this world], and all those who follow the path of Islam follow the primordial intrinsic nature, and whoever disbelieves and apostatizes has turned away from the primordial intrinsic nature (al-fitrah al-ula).

This is a summary of what is found in a large collection of narrations and reliable traditions, and the realm that is mentioned is known as the Realm of the Particles (‘alam al-dharr) or the Realm of the Covenant (‘alam al-mithaq). Imam al-Baqir (‘a) points out that al-Siddiqah al-Tahirah Fatimah al-Zahra was pure from the monthly habit from that realm and from that time.

As for the narrations that talk about the realm of al-dharr, there are too many, and at this juncture, we will mention but a few of them:

1. In al-Kafi, from Imam Abu Abdillah al-Sadiq (‘a): The Holy Prophet (S) was asked, “In what matter did you precede the progeny of Adam?” He replied: “Indeed, I was the first to confirm [my belief in] my Lord. Indeed, Allah took the covenant of the Prophets and made them bear witness over themselves [saying], ‘Am I not your Lord?’ They replied: ‘Yes, Indeed,’ And I was the first to reply.”

2. From Abu Basir: I asked Abu Abdillah al-Sadiq (‘a), “How did they reply while they were only particles (dharr)?” He replied: “[Allah] put in them the ability to reply when questioned.” Al-’Ayyashi added [to this]: “meaning in the [the realm of the] covenant.”

3. Zurarah said that he asked Imam al-Baqir (‘a) about the meaning of the verse: And when your Lord took from the Children of Adam, from their loins… He (‘a) replied: “From the loins of Adam - his progeny until the Day of Resurrection were removed in the form of particles; then He made them recognize Him and showed them His creation, and had this not happened, nobody would have ever known his Lord.”

4. When ‘Umar Ibn al-Khattab performed the Hajj and touched the black stone, he said: “Indeed, I know that you are nothing but a stone, you neither cause benefit nor harm, and had the Prophet (S) not kissed you with reverence, I would not touch you.”

Upon hearing this, Ali (‘a) said to him: “O Aba Hafs, do not say this, for Indeed, the Prophet of Allah (S) did not kiss [the Black Stone] but for the matter which he knew about and if you had recited the Qur’an and understood its inner meanings as others have, you too would know that it surely harms and benefits, and it has eyes, lips and an eloquent tongue that bears witness to the one who approaches it with an approaching [of veneration].” ‘Umar said: “Show me this in the Book of Allah O Aba al-Hasan.” Ali (‘a) said: “The verse wherein Allah says: And when your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves [by asking] ‘Am I not your Lord?’ They replied, ‘Yes, Indeed, We bear witness [to it] …’

So, when they confirmed in submission that He was Indeed, the Lord and they were servants, He took from them the covenant that they would perform pilgrimage to His sacred house. Then Allah created a scroll that was finer than water and commanded the Pen: ‘Write down the pilgrimages of My creation to My sacred house.’ So, the Pen wrote down the pilgrimage of the Children of Adam in the scroll. Then it was said to the Stone: ‘Open your mouth!’ So, it opened its mouth, and the scroll was placed in it. Then He said to the Stone: ‘Preserve it and bear witness for my servants who come for pilgrimage.’ So, the Stone descended [to the Earth] in obedience to Allah. O ‘Umar, do you not say while kissing the Stone: ‘I have fulfilled the trust and abided by the covenant So, bear witness that I have made the pilgrimage?’” ‘Umar said: “By Allah! Yes.” Ali asked: “What is that [trust and covenant]?”

One can find many narrations related to the subject of the Realm of al-Dharr in al-Kulayni’s Kitab al-Kafi, al-Majlisi’s Bihar al-Anwar and in other hadith texts.

This matter has perplexed some of our scholars. They were unable to understand the meaning of the verse So, they began doubting these narrations (may Allah forgive them), despite their large number, and despite the explicitness of the verse.

In summary, the Realm of Particles is the Realm of the Covenant, and from that realm, and even before it, superiority and excellence belonged to the Prophet of Allah (S) and his Pure Progeny, and among them his daughter, the pure Fatimah al-Zahra.

It is not difficult to accept this statement, for there are numerous traditions, narrated by both the Sunni and Shi’ah scholars, that have reached or surpassed the limit of tawatur13, that support this matter.

As for the narrations that are found in the Shi’ah books, there are too many to enumerate or count. Some of the narrations in the book of the ‘Ammah include:

1. Al-Safuri al-Shafi’i has narrated that al-Kisa’i and others have said: When Allah created Adam… and upon it was [seated] a young woman who was surrounded by light and luminescence, and on her head was a golden crown studded with gems and jewels the likes of which no human had ever seen. Adam asked: “O my Lord, who is this?” He replied: “Fatimah Bint Muhammad (S).” He asked: “O my Lord, who will be her husband?” Allah said: “O Jibra’il, open for him the door of the emerald palace.” So, he opened it for him, and Adam saw in it a dome of camphor, which had a throne of gold and on it was seated a young man who was as handsome as Yusuf (‘a). He said: “This is her husband, Ali Ibn Abi Talib…”14

2. Al-’Asqalani has narrated from Imam al-Hasan Ibn Ali al-’Askari (‘a), from his forefathers, from Jabir Ibn Abdillah, from the Prophet of Allah (S) [who said]: “When Allah created Adam and Hawwa’, they began prancing in Paradise and said: ‘Who is better than us?’ And while they were in this state, they saw the image of a young woman the likes of whom they had never seen. She had glowing light around her that was So, bright, it was almost blinding. They asked: ‘O Lord, what is this?’ He replied: ‘This is the image of Fatimah, the Mistress of all Women from your descendants.’ They asked: ‘What is this crown on her head?’ He replied: ‘Ali, her husband.’ Then they asked: ‘And what are the two earrings she wears?’ He replied: ‘Her two sons. This existed in the depths of My knowledge two thousand years before I created you.’”15

Al-Siddiqah

As we have mentioned earlier, one of her names was al-Siddiqah, meaning the one who is ‘exceptionally truthful’. The word al-Siddiq is the hyperbole of [the superlative] al-Saduq (very truthful). It is said al-Siddiq is one from whom much truth is heard. Rather, it refers to one who never tells a lie, ever. Some define it as: One who is most complete in truthfulness and whose deeds match his words - the righteous one who is always truthful. And it has been said: It refers to one from whom falsehood does not come forth as he has been accustomed to [speak only] the truth.

It denotes one who is true in his words and beliefs and this truth is actualized in his actions16. It is also said: al-Siddiq is one who constantly attests to that which leads to the truth. And: He is one whose habit is [speaking the] truth. And: He is the one who affirms all that Allah and His Prophets have commanded and does not doubt any of it. This is supported by the verse:

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَٰئِكَ هُمُ الصِّدِّيقُونَ

“And those who believe in Allah and His Prophet, they are Indeed, the Siddiqun…” (57:19).

These are the definitions of the term al-Siddiq, and what we find in the many verses and narrations is that the status of the Siddiqin is among the ranks of the Prophets and the Martyrs, and they shall be judged in a special manner [on the Day of Judgment] and have a distinctive rank and station. Consider the following verses and what we say will become evident to you:

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

“Whoever obeys Allah and the Prophet, they are with those whom Allah has blessed, among the Prophets, the Siddiqin, the Martyrs and the Righteous, and excellent companions are they!” (4:69).

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

“And mention in the Book Ibrahim, indeed, he was a Siddiq, a Prophet” (19:41).

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

“And mention in the Book Idris, indeed, he was a Siddiq, a Prophet” (19:56).

مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ

“The Messiah is but a Prophet, other Prophets have passed before him, and his mother is a Siddiqah” (5:75).

In the commentary of [the verse] ‘and his mother is a Siddiqah’, it has been said that she was called Siddiqah because she believed in the signs of her Lord and the station of her son, and accepted that which he informed her about, as evinced in the verse:

وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا

“And she accepted the words of her Lord” (66:12).

Another reason given is that it was because of the extent of her truthfulness and the greatness of her station as a result of what she underwent [in her life].

After studying these verses and commentaries, we understand that expression of belief in Allah, the Prophets, the Heavenly Scriptures, and Divine Legislation is sometimes manifested verbally but without action. When a person believes that Allah, the Most High, sees him and yet he still disobeys Him; he knows Allah has made obligatory upon him certain rights with respect to matters pertaining to wealth and other things, but he still does not fulfil those rights; he knows that Allah has forbidden intoxicants, interest and fornication, yet he does not refrain from these vices - such a person may believe in Allah, in the lawful and the forbidden, in reward and punishment, in Paradise and Hell, but his actions do not correspond with his beliefs i.e. he has not reached a point where words match deeds and beliefs correspond to actions.

However, the Siddiqin are those who accept the truth, believe in it, and act in accordance with this belief. Such people are few in number in every era and place. If one were to compare these criteria to the actions of people, it would become evident and clear that the number of Siddiqin is Indeed, very small, and in some towns, there may not even be one Siddiq.

After all this, it becomes easy for one to understand that al-Sayyida Fatimah al-Zahra (‘a) attained the rank of the Siddiqin and thus the Messenger of Allah (S) named her al-Siddiqah. The Prophet of Allah (S) said to Ali: “You have been given three things that nobody else has been given, not even me. You have been given a father-in-law like me, and I have not been given one like myself. You have been given a wife like my daughter, who is a Siddiqah, and I have not been given a wife like her. You have been blessed with al-Hasan and al-Husayn and I have not been granted offspring like them. But you are [all] from me and I am from you.”17

Mufadhdhal Ibn ‘Umar asked Imam al-Sadiq (‘a): “Who washed [the body of] Fatimah?” He replied: “It was Amir al-Mu’minin.” Mufadhdhal said: “I became somewhat surprised when I heard this. Seeing my reaction, the Imam said, ‘It seems you are shocked by what I have told you?’ I said, ‘It is so, may I be your ransom!’ He said, ‘Do not be surprised by this, for Indeed, she was a Siddiqah, and none could have washed her but a Siddiq. Don’t you know that Maryam was not washed by anyone other than ‘Isa?”18

Imam al-Sadiq (‘a) states in a tradition about al-Sayyida Fatimah (‘a): “…And she is al-Siddiqah al-Kubra, and on her knowledge was the first generation nurtured.’”19

Al-Mubarakah

Barakah is defined in the lexicon Taj al-’Arus as growth, felicity, and increase. Al - Raghib says: When divine blessings flow forth without being held back, and in such a way that they cannot be counted or encompassed, it is said – for everything in which tangible increase is witnessed – “it is mubarak and in it is barakah.”

Allah had blessed al-Sayyida Fatimah with a variety of boons and placed the progeny of the Prophet of Allah (S) in her descendants. He has put much goodness and virtue in her progeny, for she died leaving behind only two boys and two girls, namely: Imam al-Hasan, Imam al-Husayn, Zaynab and Umm Kulthum. In the tragedy of Karbala, all of al-Husayn’s children were killed except Ali Ibn al-Husayn (Zayn al-’Abidin). One account has it that seven children of Imam al-Hasan and two children of Lady Zaynab were also martyred. As for Umm Kulthum, she did not have any children.

Even after the tragedy of Karbala, the slaughter of the progeny of the Prophet (S) and the descendants of Fatimah al-Zahra continued, from the Battle of Harrah and the quashed uprising of Zayd Ibn Ali Ibn al-Husayn, to the Battle of Fakh and the expulsion of the ‘Alawis during the reign of the Umayyads. When the period of the Banu ‘Abbas came, they dealt a record blow in their battle against the ‘Alawis and in their annihilation and extirpation. One may refer to the book Maqatil al-Talibin to find more details on such events.

This war that was waged against the family of the Prophet (S) continued for over two centuries, until the eleventh Imam, al-Hasan al-’Askari (‘a) was killed by poison in the city of Samarra’. The Ayyubid Salah al-Din was no less ruthless than the Abbasids in spilling the blood of the family of the Prophet (S) and of their followers. He was responsible for carrying out the slaughter and massacre of such a large number of people in the Arabian Maghreb that it makes one’s skin quiver. Despite all this, Allah has blessed the progeny of Fatimah al-Zahra and has placed in it much bounty.

In commenting on the verse:

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

“Indeed, We have given you abundance” (108:1).

exegetes have given differing interpretations. Even though the most common interpretation of the word al-Kawthar is that it is the famous [paradisical] pond of the Hereafter, or the well-known river of Paradise, the word ‘kawthar’ itself refers to something plentiful and to ‘great good’.

Al-Suyyuti, in his commentary al-Durr al-Manthur, says regarding the meaning of al-Kawthar that al-Bukhari, Ibn Jarir and al-Hakim have all narrated from the chain of Abu Bishr, from Sa’id Ibn Jubayr, from Ibn ‘Abbas that: “al-Kawthar means the great goodness which Allah bestowed upon him (i.e., the Prophet).” Abu Bishr says: “I said to Sa’id Ibn Jubayr that the people are under the impression that it (i.e., al-Kawthar) refers to a river in Paradise.” He said: “The river in Paradise is part of the great goodness that He conferred upon him.”

The more appropriate interpretation, which has been mentioned by al-Razi in his commentary, is that the word al-Kawthar refers to al-Siddiqah Fatimah al-Zahra. Al-Tabarsi20 has mentioned in his commentary Majma’ al-Bayan under his exegesis of Surah al-Kawthar that al-Kawthar means great and bountiful goodness21, and it is also said to mean numerous descendants and offspring - and this is evident in his progeny from the descendants of Fatimah, to such an extent that their numbers cannot be counted, and they will continue [to exist and multiply] until the Day of Resurrection.

In his commentary, Fakhr al-Razi says about this verse:

The third opinion is that al-Kawthar refers to his offspring. They said: it is because this Surah was revealed in response to the one who denigrated him for not having any children, So, the meaning of this verse is that Allah will give him a progeny that will last throughout the ages. Look at how many have been killed from the Ahl al-Bayt, yet the world is still full of them, while there is not a single person of the Banu Umayyah who is remembered. In addition, look at how many of them are senior, respected scholars, like al-Baqir, al-Sadiq, al-Kazim, al-Ridha (‘a), al-Nafs al-Zakiyyah and others like them22.

Another occasion of revelation that is mentioned [for this Surah] is that a disbeliever mocked the Prophet when one of his sons died, saying: “Indeed, Muhammad is without posterity, So, if he dies, his memory [and teachings] will die along with him.” Thus, Allah revealed this Surah to His Prophet as a means of consoling him, as if to say: ‘If your son has died, We will grant you Fatimah, and even if she is only one, Allah will turn this one into many.’

These words are affirmed by what we see today in the world of the descendants of Fatimah, who are also the descendants of the Prophet of Allah (S), spread throughout the globe. Almost one million in Iraq, three million in Iran, five million in Egypt, a few million in the Far-West, five million in Algeria and Tunisia, and many in Libya.

Similarly, there are millions in Jordan, Syria, Lebanon, Sudan, the Gulf States and Saudi Arabia. In Yemen, India, Pakistan, Afghanistan, and the Indonesian islands there are approximately twenty million. It is rare to find a Muslim country where there is not a single descendant of Fatimah al-Zahra. It has been estimated that they number about thirty-five million in total. If a more precise and accurate census was carried out, it is possible that the number would be even greater23.

These are the descendants of the Prophet of Allah (S), and they are from the progeny of Ali and Fatimah. Among them were kings, emirs, viziers, scholars, scribes, lofty personalities, and illustrious individuals. Some of them felt honoured by their relationship [to the Prophet] and were proud of it while others took it for granted and did not care about it. Some of them are among those who follow the path of the Ahl al-Bayt, and some follow other paths.

It is very surprising to learn that some Muslims were not happy to accept this lineage i.e., being part of the descendants of Ali and Fatimah, up to the Prophet of Allah (S). Rather, they deemed this type of claim to be false and fabricated, and fought against it vehemently and without any leniency, even spilling the blood of innocent people because of this reality.

Look at the attitude of al-Hajjaj, the bloodthirsty and murderous governor, towards this matter; as well as that of Mansur al-Dawaniqi, Harun al-Rashid and others who followed in their footsteps and adopted their ways. It has been narrated from ‘Amir al-Sha’bi who said: “One night, al-Hajjaj sent for me. I got scared, So, I performed ablution, made my [last] will and then went to him. I saw that the table had been laid and the sword had been unsheathed. I greeted him and he returned my greetings saying, ‘Do not fear, for I guarantee your safety tonight and tomorrow until midday.’

Then he made me sit next to him and gestured to the guards, who brought before him a man tied up in chains and shackles. Al-Hajjaj said, ‘This old man claims that al-Hasan and al-Husayn were the children of the Holy Prophet. Let him produce his evidence from the Qur’an otherwise I will strike his neck.’

I said, ‘His chains must be removed for if he produces his evidence then he will be permitted to leave and if not, then the sword will not cut through this iron.’ So, his chains and shackles were removed and when I saw him, I recognized that he was none other than Sa’id Ibn Jubayr. I became sad and asked myself, ‘How will he possibly come up with evidence for this from the Qur’an?’ Al-Hajjaj shouted, ‘Bring me evidence from the Qur’an for what you have claimed otherwise I will chop off your head!’ Sa’id replied, ‘Wait a moment.’ Then he remained silent for a while until al-Hajjaj repeated his threat. Again, he replied, ‘Wait a moment.’ When al-Hajjaj repeated his order the third time, Sa’id said, ‘I seek refuge with Allah from the accursed Satan. In the name of Allah, the Most Beneficent, the Most Merciful.’ Then he quoted the verse: And We bestowed to him Ishaq and Ya’qub… and this is how we reward the virtuous. Then he stopped and said to al-Hajjaj, ‘Read what comes after this.’ So, he recited: And Zakariyya and Yahya and ‘Isa… Then Sa’id asked, ‘Why is ‘Isa mentioned here?’ He replied, ‘He was from his offspring.’ He said, ‘If ‘Isa was from the offspring of Ibrahim while he never had a father, and was only the son of his great-granddaughter, yet he was ascribed to him [as his offspring] despite his being So, distant, then al-Hasan and al-Husayn are more worthy of being ascribed to the Prophet of Allah (S) with their nearness to him.’ Upon hearing this, al-Hajjaj ordered that he be given ten thousand gold coins and instructed that they take this to his house and allowed him to return.”

Al-Sha’bi said: “When I awoke [in the morning], I said to myself, ‘I must visit this Shaykh and learn the commentary of the Qur’an from him,’ because I thought I knew the meanings of the Qur’an but [realized that I] did not know them. When I came to him, he was in the masjid and the gold coins [that al-Hajjaj had given him] were in front of him. He was dividing them into stacks of ten and giving them away in charity saying, ‘All this is by the blessing of al-Hasan and al-Husayn (‘a)! If we disheartened one person, then we have delighted a thousand and pleased Allah and His Prophet (S)24.’”

The verses that Sa’id Ibn Jubayr (may Allah be pleased with him) used as evidence were:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

“And We gave to him Ishaq and Ya’qub and guided each of them. And Nuh We had guided before, and from his offspring, Dawud and Sulayman, Ayyub, Yusuf, Musa, and Harun, thus do We reward the virtuous” (6:84).

وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ

“And Zakariyya and Yahya and ‘Isa and Ilyas, each of them was from the righteous” (6:85).

A discussion on the same subject also took place between Harun al-Rashid and Imam Musa Ibn Ja’far (‘a). It is narrated in the book ‘Uyun Akhbar al-Ridha that Harun al-Rashid said to Imam Musa Ibn Ja’far (‘a): “Why have you permitted the Muslims to give you the ascription of the progeny of the Prophet (S) and call you with the title, ‘Son of the Messenger of Allah’ while you are the children of Ali – and a man is only ascribed to his father, and Fatimah was only a vessel, while the Prophet (S) was your maternal grandfather?”

The Imam replied: “If the Prophet (S) were to come back to life and ask for your daughter’s hand in marriage, would you permit him [to marry her]?” Al-Rashid replied: “Subhana Allah! Why would I not allow it? I would be proud among the Arabs, the non-Arabs, and the Quraysh for such an honour.”

The Imam said: “But he (S) would never ask for my daughter’s hand in marriage, nor would I give her in marriage to him.” He asked: “And why not?” The Imam replied: “Because he begot me and did not beget you.” Al-Rashid said: “Ahsant, O Musa!” Then he asked: “How do you say that you are the offspring of the Prophet (‘a) while the Prophet did not have any scion? Only males can be scions, not females, and you are the children of his daughter, and she is not a scion.”

The Imam sought to be excused from answering this disconcerting question and asked al-Rashid to allow him not to reply to it, in accordance with [the injunction of] precautionary dissimulation. Al-Rashid refused saying, “No, you must tell me about your evidence for this O son of Ali – as you, O Musa, are their leader and the Imam of their age. So, I do not pardon you and you are not excused from all that I ask until you bring to me proof from the Book of Allah.

You, the descendants of Ali, claim that nothing of the Qur’an alludes you, neither the [letters] alif nor the waw, but that you have knowledge of its inner meaning, and you have argued your case using the verse:

مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ

“We have not omitted anything from the Book…” (6:38).

So, you have freed yourself from relying on the opinions of the scholars and their deductions.”

The Imam said: “Then do you allow me to respond?” Al-Rashid said: “Respond.” The Imam said: “I seek refuge with Allah from the accursed Satan. In the name of Allah, the Most Beneficent, the Most Merciful. And from his offspring Dawud and Sulayman, Ayyub, Yusuf, Musa, and Harun, and thus do we reward the virtuous. And Zakariyya and Yahya and ‘Isa… Who is the father of ‘Isa?” Al-Rashid replied: “‘Isa did not have a father.” The Imam responded: “We only link him to the progeny of the Prophets (‘a) through Maryam (‘a). In the same way, we have been linked to the progeny of the Prophet (S) through our mother Fatimah (‘a) …”25

These are the verses that the Imams (‘a) used as evidence for tracing their lineage back to the Prophet of Allah (S) through al-Sayyida Fatimah al-Zahra. As for the traditions that clearly state this, there are numerous. We will mention only a few:

1. From Ibn ‘Abbas who said: “My father (al-’Abbas Ibn ‘Abd al-Muttalib) and I were sitting with the Prophet of Allah (S) when Ali Ibn Abi Talib entered and greeted us, So, the Prophet (S) replied to his greeting and smilingly stood up to welcome him and embraced him. He kissed him between his eyes and made him sit on his right-hand side. Upon seeing this, al-’Abbas asked, ‘Do you love him?’ The Prophet (S) replied, ‘O uncle, By Allah, Allah loves him more than I do. Indeed, Allah has placed the progeny of each of the Prophets in his own loins, but he has placed my progeny in the loins of this man.’”26

2. It is narrated that the Prophet (S) said: “Indeed, Allah (the Sublime and Mighty) has placed the progeny of all the Prophets in their own loins, but he has placed my progeny in the loins of Ali.”27

3. In the book Khasa’is Amir al-Mu’minin, al-Nasa’i narrates from Muhammad Ibn Usamah Ibn Zayd, from his father, that the Prophet of Allah (S) said: “Indeed, you, O Ali, are my daughter’s husband, and the father of my progeny. You are from me, and I am from you.”28

4. He also narrates that Usamah said: “I paid a visit to the Prophet of Allah (S) one night for some [urgent] work, So, he came out while he had with him something that I did not recognize. When I had finished what I came for, I asked, ‘What is this that you are covering [with your cloak]?’ So, he opened his cloak and all of a sudden, I saw al-Hasan and al-Husayn on his flanks. He said: ‘These are my two sons, and the sons of my daughter. O Allah, you know that I love them both so, love them both!’”29

The narrations that clearly state that al-Hasan and al-Husayn (‘a) were the children of the Prophet (S) are Indeed, numerous.

Some ignorant individuals have tried to come up with explanations [for these traditions] in order to negate the paternity of the Prophet (S) in relation to his two sons al-Hasan and al-Husayn (‘a), using the verse:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ

“Muhammad is not the father of any man among you…” (33:40).

as their proof. They think this means that the Prophet (S) was not anyone’s father, despite knowing that this verse was revealed in order to negate the relationship of Zayd, who had been adopted by the Prophet (S) and who had divorced Zaynab Bint Jahash after the Prophet married her to him, after which the Prophet himself married her as mentioned in the verse:

فَلَمَّا قَضَىٰ زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولً

“So, when Zayd had accomplished what he wanted with her, We wedded her to you So, that there would be no blame on the faithful in respect to the wives of their adopted sons after they are through with them, and Allah’s command is bound to be fulfilled” (33:37).

Here the issue being clarified is that the Prophet (S) is not the father of Zayd such that marrying his ex-wife becomes forbidden to him. For the impermissibility of marrying the wife of one’s son is contingent on the relationship (of father and son), So, one who is not tied by the bond of this relationship is not forbidden from marrying the other’s ex-wife. This is what the verse is referring to when it states: Muhammad is not the father of any man among you. The Prophet (S) had Indeed, fathered some sons, namely Ibrahim, al-Qasim, al-Tayyib and al-Mutahhar.

It has been verified and established that he (S) said about al-Hasan (‘a): “Verily this son of mine is a master.”30 He also said: “These two sons of mine, al-Hasan and al-Husayn, are Imams, whether they rise up or sit down.”31 In addition, it is reported that he (S) said: “All the children of one’s daughter are ascribed to their father, except the children of Fatimah, for Indeed, I am their father.”32 In addition, it is said that the phrase ‘any man among you’ (33:40) is talking about adult males at that time – and none of his sons were adults at that time.

In concluding this chapter, we note that everything that can be said about the paternity of the Prophet of Allah for his male sons has been established in his relationship with al-Hasan and al-Husayn, and what applies to the former also applies to the latter.

Al-Tahirah

As was mentioned earlier, one of her names is al-Tahirah. It is narrated from Imam Muhammad al-Baqir (‘a), from his father, that: “Fatimah Bint Muhammad was named al-Tahirah because of her purity from every form of filth and pollution, and she never once saw menstruation or postnatal bleeding (nifas).”33

The best thing we can discuss in relation to this subject is the Verse of Purification (ayah al-tathir) wherein Allah, the Most High, says:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification” (33:33).

This verse is considered one of the most important and highly significant verses due to the greatness of its meaning and purport, because it speaks of the merits of the Prophet’s Household just as it addresses other important issues.

There are differing opinions about this verse, and it has occupied the minds of many. It may be correct for us to say that the Verse of Purification is [like] a battleground of differing views and conflicting opinions, especially regarding the meaning of the phrase ‘the Household [of the Prophet]’ - whom this refers to and whom it includes. One thing that is certain, and about which there is no doubt, is that one of the people included in the Verse of Purification is al-Siddiqah al-Tahirah Fatimah al-Zahra (‘a) – and there is a consensus about this among the all the exegetes and traditionists of both the Shi’ah and Sunni schools, except for a negligible few who opine differently.

All the narrations that have been recorded about the revelation of this verse mention the inclusion of Ali, Fatimah, al-Hasan, and al-Husayn (‘a). There are certain statements that indicate the inclusion of the wives of the Prophet (S) also, based on the apparent meaning of the term ‘household’ or the context of the verses that precede and follow this verse, both of which address the wives of the Prophet. Yet all the traditions clearly mention that the Prophet did not even allow his wife al-Sayyida Umm Salamah to come under the cloak before the Verse of Purification was revealed.

We have briefly discussed this verse in the book Ali (‘a) – from Cradle to Grave, and here we will mention some of the traditions with references from the books of Sunni scholars, in keeping with the format of this monograph, in order to derive benefit therefrom. We should note that those who state that the Verse of Purification was revealed about Ali, Fatimah, al-Hasan, and al-Husayn (‘a) are too many to enumerate - they may even be in the hundreds.

If we wanted to present the statements of the exegetes and traditionists about this verse, it would become a lengthy exercise and the book would lose its structure and format. We will thus only mention twenty statements from well-known Sunni scholars, exegetes and traditionists, and this should be sufficient for [convincing] any unbiased individual.

1. Al-Khatib al-Baghdadi narrates from Abu Sa’id al-Khudri, about the verse: Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification, that he said: “The Prophet (S) gathered Ali, Fatimah, al-Hasan, and al-Husayn, and then he covered them with a cloak saying, ‘These are the members of my household. O Allah, remove all impurity from them and purify them with a thorough purification.’ At that moment, Umm Salamah was at the door So, she said, ‘O Prophet of Allah, am I not among them?’ He replied, ‘You are Indeed, upon good’ or ‘[headed] towards good.’”34

2. Al-Zamakhshari says: It is narrated from ‘A’ishah that the Prophet (S) once went out wearing a long cloak made of black fur that had been embroidered. Then al-Hasan Ibn Ali came [to him] and he covered him with it. Then al-Husayn came, and he entered in it too. He was followed by Fatimah, and the Prophet put her under the cloak as well. Then Ali came and he too was drawn under it [by the Prophet]. Then he (S) said: Indeed, Allah wishes to remove all impurity from you, the Ahl al-Bayt, and to purify you with a thorough purification.35

3. Fakhr al-Razi says: It is narrated that when he (S) went out in a black cloak and al-Hasan came to him, he covered him in it. Then al-Husayn came to him, and he covered him as well. Then Fatimah, then Ali. Then he recited: Indeed, Allah wishes…36

4. Ibn al-Athir al-Jazari relates: ‘Umar Ibn Abi Salamah (the foster son of the Prophet (S)) said: “When the verse Indeed, Allah wishes to remove all impurity from you, the Ahl al-Bayt, and to purify you with a thorough purification was revealed to the Prophet (S) in the house of Umm Salamah, the Prophet (S) called Fatimah, al-Hasan and al-Husayn and covered them with a cloak while Ali was also behind him. Then he said: ‘These are my Ahl al-Bayt, So, remove all impurity from them [O Allah] and purify them with a thorough purification.’ At that moment, Umm Salamah asked: ‘Am I also among them O Prophet of Allah?’ He replied: ‘You are in your position; you are upon goodness.’”37

5. Sibt Ibn al-Jawzi narrates from Wa’ilah Ibn al-Asqa’ who said: “I came to Fatimah (‘a) in order to ask her about Ali, So, she replied, ‘He has gone with the Prophet of Allah (S),’ So, I sat down [outside] waiting for him. At that moment, I saw the Prophet (S) approaching and he was accompanied by Ali, al-Hasan, and al-Husayn. He was holding each of their hands, and when he entered the house, he made al-Hasan sit on his right thigh, al-Husayn on his left thigh and made Ali and Fatimah sit in front of him. He then covered them with his cloak or robe and recited: Indeed, Allah wishes to remove all impurities from you the Ahl al-Bayt… Then he (S) said: ‘O Allah! These are my true Ahl al-Bayt!’”38

6. Imam al-Wahidi, in his book Asbab al-Nuzul, narrates from Umm al-Salamah, the wife of the Prophet (S), who recalled that the Messenger of Allah was in her house when Fatimah came to see him holding a pot of food. He said to her: “Call your husband and sons for me.” So, Ali, al-Hasan and al-Husayn all came and sat down to partake of the food that was on the platter while he (the Prophet (S)) was seated upon a blanket from Khaybar. Umm Salamah said: “While I was in the room praying, Allah revealed the verse: Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification, at which point the Prophet took the blanket and covered them with it. Then he raised his hands towards the sky and said: ‘O Allah, these are my Ahl al-Bayt and those who are closest to me, So, remove impurity from them and purify them with a thorough purification.’” Umm Salamah then says: “[When I heard this] I turned my head towards the room and asked: ‘Am I [also] with you O Messenger of Allah?’ He replied: ‘Your end is good; your end is good!’”39

   Al-Tirmidhi has also narrated in his Sahih, that from the time this verse was revealed, for up to about six months, the Prophet (S) would pass by Fatimah’s house whenever he was proceeding for prayers and say: “[It is time for] prayer, O Ahl al-Bayt! Indeed, Allah wishes to remove all impurity from you…”40

7. Ibn Sabbagh al-Maliki narrates a similar tradition from al-Wahidi and adds to it the following statement: …Some of them have composed [the following] couplets about this:

إنّ النبيّ محمّداً ووصيّه

وابنيه وابنته البتول الطاهره

Indeed, the Prophet, his deputy and his two sons,

and his daughter the Chaste, the Pure

أهل العباء فإنّني بولائهم

أرجو السلامة والنجا في الآخره

Are the people of the cloak and indeed, through their love

I seek safety and salvation in the Hereafter41

8. Abu Bakr al-Suyyuti has quoted this narration with numerous chains in his works, from Umm Salamah, ‘A’ishah, Abu Sa’id al-Khudri, Zayd Ibn Arqam, Ibn ‘Abbas, al-Dhahhak Ibn Muzahim, Abu al-Hamra’, ‘Umar Ibn Abi Salamah and others who said: The Prophet (S) called Fatimah, Ali, al-Hasan and al-Husayn when the verse ‘Indeed, Allah wishes to remove all impurities from you the Ahl al-Bayt…’ was revealed, and covered them with a cloak saying: “By Allah! These are my Ahl al-Bayt So, remove from them all impurity and purify them with a thorough purification.”42

9. Al-Tabari narrates from ‘Umar Ibn Abi Salamah, that this verse was revealed about the five lofty personalities. He relates from Umm Salamah that the Messenger of Allah (S) took a cloak and covered Fatimah, Ali, al-Hasan, and al-Husayn with it while he was also with them [under it], then he recited this verse: Verily Allah wishes to remove from you all impurity, O Ahl al-Bayt, and to purify you with a thorough purification. Then she said: “I approached them seeking to enter [the cloak] with them, but the Prophet (S) said to me: ‘Remain where you are you are upon goodness.’”43

   In another narration, she said: “The Messenger of Allah (S) said to Fatimah, ‘Bring your husband and two sons to me,’ So, she brought them to him. He turned a fragrant cloak over them and then placed his hand upon them saying: ‘O Allah this is the family of Muhammad, So, send your salutations and blessings on the family of Muhammad, Indeed, You are the Praised, the Exalted!’” Umm Salamah said: “I lifted the cloak in order to enter it with them, but the Prophet (S) pulled it back [thereby preventing me from doing so] and said: ‘You are upon goodness.’”44

10. Muhammad Ibn Ahmad al-Qurtubi says that this verse was revealed about the Ahl al-Bayt (‘a).45

11. Ibn al-’Arabi also mentions the same.46

12. Ibn ‘Abd al-Barr al-Andalusi says this in his book al-Isti’ab.47

13. Al-Bayhaqi says this in his Sunan.48

14. Al-Hakim al-Nisaburi narrates something similar to what has been related earlier from Umm Salamah, until the part where she said: “…The Prophet (S) then said: ‘O Allah these are my Ahl al-Bayt.’ [Then he narrates] Umm Salamah said: ‘O Messenger of Allah, am I not part of the Ahl al-Bayt?’ He said: ‘You, my [dear] wife, are upon goodness, [but] these are my Ahl al-Bayt…’”49

15. Imam Ahmad Ibn Hanbal mentions this in his Musnad.50

16. Al-Nasa’i says this in his al-Khasa’is.51

17. Muhammad Ibn Jarir al-Tabari notes this in his Tafsir.52

18. Al-Khwarizmi also mentions this in his work.53

19. Al-Haythami also mentions this.54

20. Ibn Hajar al-Haythami says this in al-Sawa’iq.55

We have chosen these select few from a vast number of exegetes and traditionists and had it not been for fear of ennui, we would continue quoting sources, but the sources we have quoted should suffice for one who has a [clean] heart or gives attentive ear.

I do not feel the need to add anything more about this subject after the Verse of Purification has given testimony that al-Zahra is pure – in the most complete sense of the word. Moreover, we shall soon present the reader with numerous narrations about her being unpolluted (batul). In keeping with the style and format of this book, we now mention something brief about her name al-Tahirah…

Indeed, Allah had purified her from the monthly habit of women, and from every filth and impurity, and from every vile and polluted thing; everything that naturally causes revulsion, draws the devils close, brings forth chastisement, sullies one’s reputation, leads to committing sins, agitates one’s intrinsic nature and does away with magnanimity.

Ibn ‘Arabi says that the term ‘impurity’ here refers to all that disgraces the human being.56 This is the meaning of infallibility that the Shi’ah believe in with respect to the Prophets, Imams and al-Sayyida Fatimah al-Zahra. It is Indeed, a lofty status and an exalted rank that Allah bestowed upon some of His special servants.

Infallibility need not necessarily be linked to teaching people about divine ordinances, for if the Prophets and Imams were deemed infallible because of their carrying out the work of dissemination (tabligh), then this would mean that others who do not accomplish the same task could be not be deemed infallible. Yet we see that Amir al-Mu’minin (‘a) proved the infallibility of al-Sayyida Fatimah al-Zahra (‘a) using the Verse of Purification, in the discussion that took place between himself and Abu Bakr. We produce herewith some of what was said:

Ali (‘a) said to Abu Bakr: “O Aba Bakr, do you read the Book of Allah?” He said: “Yes.” “Then tell me about the verse wherein Allah the Almighty says: Indeed, Allah wishes to remove from you every impurity, O household of the Prophet, and to purify you with a thorough purification – about whom was it revealed? About us or other than us?” He said: “It was [revealed] about you.”

Ali (‘a) said: “So if a group of witnesses bore witness that Fatimah, the daughter of the Messenger of Allah, had committed an indecency what would you do?” He said: “I would carry out the legal punishment upon her as I would with any other Muslim woman!” Amir al-Mu’minin (‘a) said: “Then you would Indeed, be among the disbelievers in the sight of Allah.” He asked: “Why is that?” He replied: “Because you would have rejected the testimony of Allah about her purity and accepted the testimony of people against her…”57

One of the consequences of this purity is remaining pure even in death, despite the fact that the body of every human being, no matter how pious or devout he or she may be, becomes completely impure when they die, such that a ritual bath is required even for one who touches that dead body after it has turned cold, and the corpse does not become pure except after it is given a ritual bath.

However, the Infallibles were pure during their lifetime and even after their death.

In the book Wasa’il al-Shi’ah, it is narrated from al-Hasan Ibn ‘Ubayd that he said: “I wrote to al-Sadiq (‘a) asking, ‘Did Amir al-Mu’minin take a ritual bath after washing the dead body of the Messenger of Allah (S)?’ He replied, ‘The Prophet is pure and purified, but Amir al-Mu’minin did this [anyway] So, that the sunnah would be established upon this practice.’58

We shall present more details about this in the chapter on ritual washing at the end of this book, God-willing.

• 1. Bihar al-Anwar vol. 43 p. 10.
• 2. Bihar al-Anwar vol. 43 p.18.
• 3. Bihar al-Anwar vol. 43 p. 14; Dhakha’ir al-’Uqba, p. 26; Sulayman Ibn Ibrahim al-Qanduzi al-Hanafi (d. 1294 A.H.), Yanabi’ al-Mawaddah li Dhawi al-Qurba, vol. 2, p. 251; and a similar tradition has been narrated by al-Kharkushi in Sharaf al-Nabi and Ibn Battah in al-Ibanah among others.
• 4. Bihar al-Anwar vol. 43 pp.18-19.
• 5. Tarikh Baghdad, vol. 14 p. 287; Dhakha’ir al-’Uqba, p. 26; Kanz al-’Ummal, vol. 12 p. 205; Zayn al-Din Muhammad al-Munawi al-Shafi’i (d. 1031 A.H.), Faydh al-Qadir Sharh al-Jami’ al-Saghir, vol. 1 p. 217.
• 6. Yanabi’ al-Mawaddah, vol. 2, p. 121; Nur al-Absar, p. 96.
• 7. Bihar al-Anwar, vol. 43, p. 15.
• 8. Bihar al-Anwar, vol. 43, p. 16.
• 9. Bihar al-Anwar, vol. 43, p. 65.
• 10. Bihar al-Anwar, vol. 43, p. 13.
• 11. Wasa’il al-Shi’ah, vol. 21, p. 482.
• 12. ‘Abbas al-Qummi (d. 1359 A.H.), Safinat al-Bihar wa Madinat al-Hikam wa al-Athar, under ‘fatama’.
• 13. Meaning that the sheer number of these narrations from different sources precludes the possibility of forgery and establishes their authenticity. (Tr.).
• 14. Nuzhat al-Majalis, vol. 2 p. 223.
• 15. Lisan al-Mizan, vol. 3 p. 346.
• 16. Muhammad Ibn Muhammad Murtadha al-Zubaydi (d. 1205 A.H.), Taj al-’Arus min Jawahir al-Qamus, under ‘sadaqa’.
• 17. al-Riyadh al-Nadhirah, vol. 3 p. 173.
• 18. ‘Ilal al-Shara’i’, vol. 1, p. 184.
• 19. Bihar al-Anwar, vol. 43 p. 105; Amali al-Tusi, p. 668.
• 20. Which is pronounced ‘al-Tibrisi’ or ‘al-Tabrisi’ according to other opinions (Tr.).
• 21. Abu Ali al-Fadhl Ibn al-Hasan al-Tabarsi (d. 548 A.H.), Majma’ al-Bayan fi Tafsir al-Qur’an, vol. 10, p. 835.
• 22. Fakhr al-Din Muhammad Ibn ‘Umar al-Razi (d. 606 A.H.), Mafatih al-Ghayb, vol. 32, p. 117.
• 23. This figure was estimated in 1366 A.H. – as of today, the number has increased and only Allah knows how many there are.
• 24. Bihar al-Anwar, vol. 43, p. 229.
• 25. Muhammad Ibn Ali Ibn al-Babawayh (d. 381 A.H.), ‘Uyun Akhbar al-Ridha, vol. 1, p. 81-82, hadith no. 9.
• 26. Tarikh Baghdad, vol. 2 p. 158; al-Manaqib li al-Khwarizmi, p. 328.
• 27. al-Sawa’iq al-Muhriqah, p. 74; Yanabi’ al-Mawaddah, vol. 2, p. 237.
• 28. Khasa’is Amir al-Mu’minin, pp. 148-149.
• 29. Khasa’is Amir al-Mu’minin, pp. 148-149.
• 30. al-Isabah, vol. 2, p. 71.
• 31. Bihar al-Anwar, vol. 43, p. 278.
• 32. Bihar al-Anwar, vol. 43, p. 284.
• 33. Bihar al-Anwar, vol. 43, p. 19.
• 34. Tarikh Baghdad, vol. 10, p. 183; ‘Ubaydullah Ibn Ahmad al-Haskani (d. 480 A.H.), Shawahid al-Tanzil li Qawa’id al-Tafdhil, vol. 2, p. 36.
• 35. Mahmud Ibn ‘Umar al-Zamakhshari (d. 538 A.H.), al-Kashshaf ‘an Haqa’iq al-Tanzil wa ‘Uyun al-Aqawil fi Wujuh al-Ta’wil, vol. 1, p. 369.
• 36. Mafatih al-Ghayb, vol. 8, p. 71.
• 37. Ali Ibn Muhammad Ibn al-Athir al-Jazari (d. 630 A.H.), Usd al-Ghabah fi Ma’rifat al-Sahabah, vol. 2, p. 13.
• 38. Tadhkirat al-Khawas, p. 510.
• 39. Ali Ibn Ahmad al-Wahidi (d. 468 A.H.), Asbab Nuzul al-Qur’an, under the commentary of 33:33.
• 40. Jami’ al-Tirmidhi, vol. 5, p. 352.
• 41. Ibn al-Sabbagh al-Maliki (d. 855 A.H.), al-Fusul al-Muhimmah fi Ma’rifat al-A’immah, vol. 1, p. 140.
• 42. ‘Abd al-Rahman Ibn Abi Bakr Jalal al-Din al-Suyyuti (d. 911 A.H.), al-Durr al-Manthur fi Tafsir al-Ma’thur, vol. 5, p. 198; al-Khasa’is al-Kubra, vol. 2, p. 394 and al-Itqan fi ‘Ulum al-Qur’an, vol. 2, p. 533.
• 43. Dhakha’ir al-’Uqba, p. 21.
• 44. Dhakha’ir al-’Uqba, p. 22.
• 45. Abu Abdillah Muhammad Ibn Ahmad al-Qurtubi (d. 671 A.H.), al-Jami’ al-Ahkam al-Qur’an, vol. 14, p. 182.
• 46. Muhammad Ibn Abdillah Ibn al-’Arabi (d. 543 A.H.), Ahkam al-Qur’an, vol. 3, p. 571
• 47. al-Isti’ab, vol. 3, p. 1100.
• 48. al-Sunan al-Kubra, vol. 2, p. 149.
• 49. al-Mustadrak, vol. 2, p. 451.
• 50. Musnad Ahmad, vol. 1, p. 331.
• 51. Khasa’is Amir al-Mu’minin, p. 49.
• 52. Muhammad Ibn Jarir al-Tabari (d. 310 A.H.), Jami’ al-Bayan fi Tafsir al-Qur’an, vol. 22, p. 6.
• 53. al-Manaqib li al-Khwarizmi, p. 61.
• 54. Majma’ al-Zawa’id, vol. 9, p. 166.
• 55. al-Sawa’iq al-Muhriqah, vol. 2, p. 423.
• 56. Muhammad Ibn Ali Muhyi al-Din Ibn ‘Arabi (d. 638 A.H.), al-Futuhat al-Makiyyah, vol.1, p. 196.
• 57. Bihar al-Anwar, vol. 43, p. 176; Ahmad Ibn Ali al-Tabarsi (d. 588 A.H.), Ihtijaj ‘ala Ahl al-Lijaj, vol. 1, p. 92.
• 58. Wasa’il al-Shi’ah, vol. 3, p. 291, hadith no. 7.