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Fuṭrus is the name of an angel who, it is narrated, rubbed his wings and feathers against the cradle of Imām al-Ḥusayn (a) at the time of his birth, and God healed his broken wings. This story is mentioned in Shiʿa rijal sources and supplications, and has raised discussions regarding the infallibility of angels and the superiority of the Ahl al-Bayt (a).

Account of the Story

Shaykh al-Ṣadūq in the book al-Amālī narrates a hadith from Imām al-Ṣādiq (a)[1] that Futrus, one of the angels carrying the Throne, showed negligence in performing his duty, his wings were broken, and he was exiled to an island on earth. Some have considered Futrus's disobedience to be his non-acceptance of the wilāya of Ḥaḍrat ʿAlī (a).[2] He was engaged in worshipping God for 700 years until Imam al-Husayn (a) was born. Gabriel with seventy thousand angels descended to earth to congratulate this birth. When they passed by Futrus, he asked about the reason for their descent and asked them to take him with them. Gabriel interceded for him with the Prophet (a). Upon the suggestion of the Prophet (s), Futrus rubbed himself against the cradle of Imam al-Husayn (a) and God healed his wings and returned him to his original position.[3] After his recovery and ascension to the sky, Futrus informed the Messenger of God about the martyrdom of his son Husayn and says that to compensate for this intercession, he would convey to Imam al-Husayn (a) the ziyāra of every visitor and the salam and ṣalawāt of every greeter.[4]

ʿAllāma Majlisī in Biḥār al-anwār has brought a section entitled "The Superiority of the Prophet (s) and the Ahl al-Bayt (a) over the Angels" and considered the story of Futrus as one of the proofs for this superiority.[5]

Other Names

ʿAtīq al-Ḥusayn

In some hadiths, Futrus is referred to as "ʿAtīq al-Ḥusayn" meaning the freed one of Husayn.[6] It seems he gave this title to himself because he says in a supplication:

"Man mithlī wa anā ʿatīq al-Ḥusayn wa abūh ʿAlī b. Abī Ṭālib (a) wa ummuh Fāṭima wa jadduh Rasūl Allāh ṣallā Allāh ʿalayh wa ālih wa sallam."[7]

In a hadith from Ibn ʿAbbās, Futrus is known among the angels as Mawlā l-Ḥusayn.[8]

Ṣalṣāʾīl

According to some hadiths, the name of this angel was "Ṣalṣāʾīl".[9] In this report, the Prophet (s) mentions this name in a supplication for his healing:

"Allāhumma innī asʾaluk bi-ḥaqq ibnī al-Ḥusayn an taghfir li-Ṣalṣāʾīl khaṭīʾatah wa tajbur kasr janāḥah wa taruddah ilā maqāmih maʿ al-malāʾikat al-muqarrabīn"

Futrus in Supplication

The story of Futrus is very famous and supplication books like Mafātīḥ al-jinān have mentioned him in the supplication of the third day of Sha'ban and have stated: "Wa ʿādha Fuṭrus bi-mahdih fa-naḥn ʿāʾidhūn bi-qabrih min baʿdih nashhad turbatah wa nantaẓir awbatah āmīn rabb al-ʿālamīn". (Translation: And Futrus took refuge in the cradle of Imam al-Husayn (a), and we too take refuge in his grave after his martyrdom, and we are present by his turbah and await his return (at the time of appearance), Amen O Lord of the worlds.)

Review and Critique of the Story of Futrus

The story of Futrus faces some ambiguities, including disagreement regarding the sanad authenticity of the hadiths narrating the story of Futrus, and the theory of the infallibility of angels is incompatible with this event.

  • Review in terms of sanad authenticity: Jawādī Āmulī has not accepted this story and believes: The case of Futrus needs proof; because Futrus is a Greek word and he is not called an angel in the supplication of the third of Sha'ban either. Rather, it is mentioned in this way "wa ʿādha Fuṭrus bi-mahdih"; meaning Futrus took refuge in the cradle of Imam al-Husayn (a). On the other hand, the sanad of this supplication must also be investigated and its level of reliability obtained...[10] Some researchers believe that only Shaykh al-Saduq's narration in al-Amali regarding this story has a kind of reliability.[11] Researchers emphasize that this very narration of al-Amali is also fabricated and unreliable from the perspective of many hadith scholars.[12] A research in this regard claims that evaluating the chains of transmission of the hadiths of Futrus mentioned in the books of the early scholars using the authenticity testing tools of the later scholars is not correct[13] and based on this, according to the authenticity testing method of the early scholars, it believes in the sanad authenticity of the hadiths of Futrus.[14]
  • Review in terms of the infallibility of angels: In verse 6 of Sura al-Tahrim, which speaks about angels and their obedience to divine commands, some individuals believe in the infallibility of angels. Some have not accepted this theory and believe that the apparent meaning of the verse, "yafʿalūn mā yuʾmarūn" (they do what they are commanded), shows that angels have the power to commit sin, but they do not sin.[15] Some exegetes like ʿAllāma Ṭabāṭabāʾī consider the obligation of angels to be existential, not legislative; and they believe that disobedience has no meaning for angels.[16] Also, Murtaḍā Muṭahharī has differentiated between angels and considered some of them to be earthly, who are subject to obligation.[17] Jawādī Āmulī, by accepting this theory, considers it probable that Futrus is of the earthly type of angels, who are different from heavenly or otherworldly angels.[18] On the other hand, some researchers believe that angels have the power to sin, but they do not sin. In this regard, the disobedience of Futrus is one of the discussed topics that some consider to be a tark al-awlā, meaning Futrus abandoned an act with higher priority and engaged in an act with lower priority.[19] Also, some researchers consider the story of Futrus and Darda'il to be symbolic and relate it to the blessing of the Master of Martyrs and liberation from sin.[20] Others believe that Darda'il was not actually an angel, but rather a creature similar to Iblis who reached the position of angels due to abundant worship and after disobedience, regretted it and returned to his former position.[21]

Notes

  1. ↑ Ṣadūq, Amālī-yi Shaykh Ṣadūq, 1417 AH, majlis 28.
  2. ↑ Ṣaffār, Baṣāʾir al-darajāt, 1404 AH, vol. 1, p. 68.
  3. ↑ Ṣadūq, al-Amālī, 1417 AH, majlis 28.
  4. ↑ Ibn Qūlawayh, Kāmil al-ziyārāt, 1356 Sh, p. 66.
  5. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 108, p. 376.
  6. ↑ Masʿūdī, Ithbāt al-waṣiyya, 1426 AH, p. 164; Ṭabarī, Dalāʾil al-imāma, 1413 AH, p. 190.
  7. ↑ Ḥusaynī al-Madanī, Tuḥfat al-azhār, 1378 Sh, vol. 2, p. 32.
  8. ↑ Ḥusaynī al-Madanī, Tuḥfat al-azhār, 1378 Sh, vol. 2, p. 32.
  9. ↑ Khaṣībī, al-Hidāyat al-kubrā, 1419 AH, p. 441; Qummī, al-Anwār al-bahiyya, 1380 Sh, p. 143.
  10. ↑ Jawādī Āmulī, Pursish wa pāsukh-hā dar maḥḍar-i Āyat Allāh Jawādī Āmulī, 1385 Sh, vol. 2, p. 88.
  11. ↑ Riyāḥī, "Nukātī darbāra-yi dāstān-i Fuṭrus", Muʾassasa-yi Ḥikmat-i Islāmī-yi Iḥtijāj.
  12. ↑ Riyāḥī, "Nukātī darbāra-yi dāstān-i Fuṭrus", Muʾassasa-yi Ḥikmat-i Islāmī-yi Iḥtijāj.
  13. ↑ Mufīd, "Iʿtibār-sanjī-yi riwāyāt-i Fuṭrus", p. 14.
  14. ↑ Mufīd, "Iʿtibār-sanjī-yi riwāyāt-i Fuṭrus", p. 25.
  15. ↑ Qurashī, Qāmūs-i Qurʾān, 1412 AH, vol. 6, p. 283.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān, 1374 Sh, vol. 19, p. 562.
  17. ↑ Muṭahharī, Majmūʿa-yi āthār, 1358 Sh, vol. 4, p. 280.
  18. ↑ Jawādī Āmulī, Pursish wa pāsukh-hā dar maḥḍar-i Āyat Allāh Jawādī Āmulī, 1385 Sh, vol. 2, pp. 78-88.
  19. ↑ Ṭayyib, Aṭyab al-Qurʾān, 1386-1387 Sh, vol. 6, p. 71.
  20. ↑ Muṭahharī, Majmūʿa-yi āthār, 1358 Sh, vol. 17, p. 564.
  21. ↑ Manṣūrī, "Malak Fuṭrus, Jinnī yā Firishta", Qurʾānic portal of Samāmūs.

References

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  • Ibn Qūlawayh, Jaʿfar b. Muḥammad. Kāmil al-ziyārāt. Najaf, Dār al-Murtaḍawiyya, 1356 Sh.
  • Ibn Ṭāwūs, ʿAlī b. Mūsā. Iqbāl al-aʿmāl. Tehran, Dār al-Kutub al-Islāmiyya, 1409 AH.
  • Jawādī Āmulī, ʿAbd Allāh. Pursish wa pāsukh-hā dar maḥḍar-i Āyat Allāh Jawādī Āmulī. Qom, Nahād-i Namāyandagī-yi Maqām-i Muʿaẓẓam-i Rahbarī dar Dānishgāh-hā, Daftar-i Nashr-i Maʿārif, 1385 Sh.
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  • Muḥammadzāda, Marḍiyya. Dānishnāma-yi shiʿr-i ʿĀshūrāyī-yi inqilāb-i Ḥusaynī dar shiʿr-i shāʿirān-i ʿArab wa ʿAjam. Wizārat-i Farhang wa Irshād-i Islāmī, Sāzmān-i Chāp wa Intishārāt.
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