Infallibility of Lady Fatima al-Zahra (a)

Priority: a, Quality: b
From wikishia

The Infallibility of Lady Fāṭima (a), (Arabic: عصمة السيدة فاطمة (ع)) refers to the purity and immunity of the daughter of the Prophet (s) from sin and error. According to al-Shaykh al-Mufid, the infallibility of Lady Fatima (a) is a consensus among Muslims, and according to 'Allama al-Majlisi, it is agreed upon among Shias. Lady Fatima's (a) infallibility requires that she (a) possessed some of the qualities of the prophets (a) and Imams (a), such as the validity of argument from her speech, manner, and conduct implying approval, religious authority, and the competence to explain the religion, with her practical conduct and stances serving as criteria for distinguishing truth from falsehood. She is also considered a perfect role model in various aspects of life.

Among the reasons mentioned for the infallibility of Lady Fatima (a) are the verse of Tathir, the hadith of Bad'a, and the hadiths that indicate the infallibility of the Ahl al-Bayt (a), such as the hadith of Thaqalayn and Safina. Fakhr al-Razi, among the Sunni exegetes, known as the Leader of the Skeptics, also believes in Lady Fatima's (a) infallibility.

Importance and Status

According to Shia belief, Fatima (a), the daughter of the Prophet (s), is infallible[1] and protected from sin and error.[2] al-Shaykh al-Mufid[3] mentioned the consensus of Muslims, and 'Allama al-Majlisi[4] noted the definitive consensus of Shia regarding her infallibility.

Researchers have presented various outcomes for the infallibility of Lady Fatima al-Zahra (a), including:

  • Possessing certain qualities and ranks of the prophets (a) and Imams (a): If the infallibility of Lady Fatima (a) is proven, she will possess certain attributes of the prophets (a) and Imams (a), such as the validity of argument from her speech, manner, and conduct implying approval, religious authority, and the competence to explain the religion.[5]
  • The standard for distinguishing right from wrong: Based on the infallibility of Lady Fatima (a), her practical conduct and stances on various issues, such as her protest against the usurpation of Imam Ali's (a) caliphate and the confiscation of Fadak, will serve as the standard for distinguishing right from wrong.[6]
  • Being a Role Model: If Lady Fatima's (a) infallibility is accepted, she (a) can be considered a perfect role model in all aspects of life, as it has been explicitly mentioned in some verses of the Quran[7] regarding the prophets (a).[8]

The infallibility of Lady Fatima (a) has been discussed in exegetical books and the interpretation of some verses of the Quran, and from there, it has found its way into theological discussions and the principles of jurisprudence.[9] It has been said that the origins of the discussion on the infallibility of Lady Fatima (a) date back to the time of the Prophet (s) and some of his statements, as well as certain verses of the Qur'an such as the verse of Mubahala and the verse of Tathir.[10] The earliest historical reports regarding the infallibility of Lady Fatima (a) date back to the time after the demise of the Prophet (s) and the confiscation of Fadak, during which Imam Ali (a) cited the verse of Tathir to support the infallibility of Lady Fatima al-Zahra (a).[11]

Citing the Verse of Tathir to Prove the Infallibility of Lady Fatima (a)

Main article: Al-Tathir Verse

The Shia scholars have cited the verse of Tathir to prove the infallibility of Lady Fatima (a).[12] According to narrations from both Shia[13] and Sunni sources,[14] this verse was revealed about Ashab al-Kisa' (the Companions of the Cloak). Therefore, the intended meaning of the Ahl al-Bayt (a) in the verse is the Five Individuals (the Prophet (s), Imam Ali (a), Lady Fatima (a), and Hasan (a) and Husayn (a)).[15] According to some narrations, the Prophet (s) would go to Fatima’s (a) house upon every Fajr prayer, and according to other reports, at the time of every daily prayer, he greeted them and said: "O the Ahl al-Bayt (a), prayer, prayer!" He (s) then recited the verse of Tathir.[16] Fakhr al-Razi considered the narration regarding the occasion of the revelation of the verse of Tathir, which identifies the Ahl al-Bayt (a) as Ashab al-Kisa', to be agreed upon by the scholars of hadith and Quranic exegesis.[17] This verse informs us of God's will to remove the impurity from the Ahl al-Bayt (a), and removing impurity and filth from the Ahl al-Bayt (a) signifies their infallibility.[18]

It has been narrated from the Prophet (s) that those for whom the verse of Tathir was revealed are infallible, and they are myself (the Prophet (s)), Ali (a), Fatima (a), Hasan (a), and Husayn (a).[19] Regarding Fadak, Imam Ali (a) used the verse of Tathir to prove Lady Fatima's (a) purity from any sin.[20] It is also said that the verse of Mubahala indicates the infallibility of Fatima (a).[21]

Proving the Infallibility of Lady Fatima (a) through the Hadith of Bad'a

Main article: Hadith al-Bad'a

The hadith of Bad'a has been considered one of the proofs for the infallibility of Lady Fatima al-Zahra (a).[22] In this hadith, which al-'Allama al-Majlisi has considered as mutawatir,[23] the harm and anger of Fatima (a) is considered equated with the harm and anger of the Messenger of God (s), and her satisfaction is considered equated with the satisfaction of the Messenger of God (s). Based on this, if Lady Fatima al-Zahra (a) had committed a sin, her harm and anger would not be considered as the harm and anger of the Prophet (a) in an absolute sense because, for example, if someone were to prevent Fatima (a) from sinning and this caused her distress, her distress would be unjustified and would not cause the Prophet (s) any distress.[24] Since God is pleased only with righteous deeds and does not approve of sin and disobedience to His commands, if Lady Fatima (a) had committed a sin, she would have been pleased with something God is displeased with.[25] Some scholars have inferred from this hadith her infallibility from sin, and some others, such as Ayatollah Wahid Khurasani, have inferred her absolute infallibility (infallibility from sin and error).[26]

The hadith of Bad'a has been narrated[27] in Sunni sources such as Sahih al-Bukhari[28] and Sahih Muslim.[29] In some narrations, the satisfaction and dissatisfaction of Fatima (a) is equated with the satisfaction and dissatisfaction of God.[30]

Proving the Infallibility of Fatima (a) Using the Hadith of Thaqalayn and Safina

Hadiths that prove the infallibility of the Ahl al-Bayt (a), such as the hadith of Thaqalayn and the hadith of Safina, are also considered among the proofs of Fatima's (a) infallibility.[31] This is because Fatima (a) is undoubtedly one of the Ahl al-Bayt (a).[32] According to al-'Allama al-Majlisi, the hadiths that indicate the obligation of adhering to the Ahl al-Bayt (a), such as the hadith of Thaqalayn and the hadith of Safina, also imply the infallibility of Lady Fatima (a), because the obligation to adhere is only established for the Infallible Ones (a). Not only is adhering to and following a person who sins not obligatory, but it is also obligatory to reject and deny them based on the ruling of forbidding the evil.[33]

In a narration, it is mentioned that the Prophet (s) witnessed the light of Fatima (a) and the Imams of the Shi'a during the Night of Ascension and asked God who they were. The response came that they were Ali (a), Fatima (a), Hasan (a), Husayn (a), and the children of Husayn (a), who are pure and infallible.[34]

The Sunni View on the Infallibility of Fatima (a)

Some Sunni scholars, such as Shahab al-Din Alusi (d. 1270/1854), a Qur'an exegete, considered Mary (a) to be pure from sin and impurity based on the verse, "And when the angels said: O Mary, Allah has chosen you and purified you, and He has chosen you above the world's women."[35] and then regarded Lady Fatima (a) as superior to Mary (a).[36]

According to Hasan Hasanzada Amuli (d. 1400 Sh/2021), a Shia scholar, Fakhr al-Razi, a Sunni exegete in the 6th/12th century, despite being skeptical about everything and being known as the "Leader of the Skeptics", had no doubt or hesitation regarding Lady Fatima's (a) infallibility.[37]

Notes

  1. ↑ Mufīd, al-Fuṣūl al-mukhtāra, p. 88; Sayyid Murtaḍā, al-Shāfī, vol. 4, p. 95; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 332; Majlisī, Biḥār al-anwār, vol. 29, p. 335.
  2. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 69.
  3. ↑ Mufīd, al-Fuṣūl al-mukhtāra, p. 88.
  4. ↑ Majlisī, Biḥār al-anwār, vol. 29, p. 335.
  5. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 72.
  6. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 72.
  7. ↑ Qurʾān 33: 21; 60; 4.
  8. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 72.
  9. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 72.
  10. ↑ Kāfī and Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 71.
  11. ↑ Kāfī & Shafīʿīyān, ʿIṣmat Fāṭima (s), p. 71.
  12. ↑ Sayyid Murtaḍā, al-Shāfī, vol. 4, p. 95; Majlisī, Biḥār al-anwār, vol. 29, p. 335.
  13. ↑ Kulaynī, al-Kāfī, vol. 1, p. 287; Baḥrānī, Ghāyat al-marām, vol. 3, p. 193-211.
  14. ↑ Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, ḥādīth 61; Tirmidhī, Sunan al-Tirmidhī, vol. 5, p. 351, ḥādīth 3205; vol. 5, p. 352, ḥādīth 3206; vol. 5, p. 663, ḥādīth 3787; Ibn Ḥanbal, Musnad, vol. 28, p. 195; vol. 44, p. 118- 121.
  15. ↑ Baḥrānī, Ghāyat al-marām, vol. 3, p. 193; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 311; Subḥānī, Manshūr-i jāwīd, vol. 4, p. 387- 392.
  16. ↑ Furāt al-Kūfī, Tafsīr furāt al-kūfī, p. 338, 339; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 318, 319; Ṭabarānī, al-Muʿjam al-kabīr, vol. 22, p. 402.
  17. ↑ Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 8, p. 247.
  18. ↑ Fāryāb, ʿIṣmat-i Imām dar tārīkh-i tafakkur-i Imāmiyya, p. 335, 336.
  19. ↑ Furāt al-Kūfī, Tafsīr furāt al-kūfī, p. 339, 340.
  20. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 191, 192.
  21. ↑ Anṣārī Zanjānī, "Mawsūʿat al-Kubrā, vol. 21, p. 132.
  22. ↑ Sayyid Murtaḍā, al-Shāfī, vol. 4, p. 95; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 333; Majlisī, Biḥār al-anwār, vol. 29, p. 335.
  23. ↑ Majlisī, Biḥār al-anwār, vol. 29, p. 335.
  24. ↑ Sayyid Murtaḍā, al-Shāfī, vol. 4, p. 95; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 333; Majlisī, Biḥār al-anwār, vol. 29, p. 337, 338.
  25. ↑ Subḥānī, Pajhūhishī dar shinākht wa ʿiṣmat-i Imām, p. 27.
  26. ↑ Rūḥī Barandaq, Qalamruw-i ʿiṣmat-i Fāṭima Zahra (a) dar ḥadīth-i Fāṭima Biḍʿa minnī, p. 83- 85.
  27. ↑ Majlisī, Biḥār al-anwār, vol. 29, p. 336, 337; Ṭabarānī, al-Muʿjam al-kabīr, vol. 22, p. 404, 405.
  28. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 21, 29.
  29. ↑ Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1902, 1903.
  30. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 46, 47; Mufīd, al-Amālī, p. 95; Ṭabarānī, al-Muʿjam al-kabīr, vol. 1, p. 108; vol. 22, p. 401; Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 284, 285.
  31. ↑ Subḥānī, Pajhūhishī dar shinākht wa ʿiṣmat-i Imām, p. 27; Muḥaqqiq, ʿIṣmat az dīdgāh-i Shīʿa wa Ahl-i Tasannun, p. 256.
  32. ↑ Muḥaqqiq, ʿIṣmat az dīdgāh-i Shīʿa wa Ahl-i Tasannun, p. 256.
  33. ↑ Majlisī, Biḥār al-anwār, vol. 29, p. 340.
  34. ↑ Khazzāz al-Qummī, Kifāyat al-athar, p. 185, 186.
  35. ↑ Qurʾān 3: 42.
  36. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 2, p. 149- 150; Mazharī, Tafsīr al-mazharī, vol. 2, p. 47, 48.
  37. ↑ Ḥasanzāda Āmulī, Hizār wa yik nukta, p. 603.

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