The Prophet’s Supplication and Gabriel’s Descent

Then after we all gathered under the cloak, my father, the Messenger of God, took both sides of the cloak, pointed to the sky with his right hand and said, “These are the true members of my family…

Expressing “the members of my family,” the Holy Prophet intended to specify his family and exclude any other person who may want to be included in the family of the Prophet. We know that the Prophet had esoteric knowledge, and in many cases, he used to foresee the future. Thus, he presented the truthful path. With this in mind, the Prophet deprives other people whose conducts do not sufficiently deserve our considering them as members of the Prophet’s family.

“And these are my special people.”

The Prophet considering these members as “special” and excludes those who are incomparable to them from this circle.

“Only these are supported by me.”

This may mean that the Prophet intends to state that “O people, O my nation and O you who are coming, know that only these people deserve my special support.”

Their flesh is my flesh and their blood is my blood.

There are many subtleties in the wording of the expression of the Holy Prophet. It is as if he is saying, “For fear that you mistake others for them, or lest you underestimate them, know that these people are my own self.”

We know that first, no one uses such expressions for anybody, and secondly, he does not say so for mere cordiality. The fact that it is the Prophet saying this is important. He is perhaps foreseeing future events and intends to show the right path of God and we see the amount of respect he holds for his nation.

Whatever causes them pain causes me pain, and whatever saddens them, saddens me.

After the Prophet’s death, Lady Fatima was deprived of her right to the Fadak Garden[6], Imam Ali was deprived his Imamate, Imam Hasan’s corpse was shot at and the Imam Husayn was martyred in Karbala.

These events show why the Holy Prophet has greatly stressed on their rightfulness, and why the Narration of the Cloak is so significant.

The Prophet’s statement gives us the criterion of right and wrong. Can a criterion more descriptive and more affirmative than this be found to know who is right and what is true in connection with the events after the departure of the Prophet and even at present?

Besides the criterion of truth and truthfulness, which can be found from the Holy Prophet’s expression, it is a special expression of respect, love, and passion of the Holy Prophet for Imam Ali, Lady Fatima, Imam Hasan, and Imam Husayn.

I am at war against those who wage war against them, and I am at peace with those who are at peace with them.

Here, the Holy Prophet has provided a very clear criterion to the Muslims to conveniently distinguish truth from falsehood. The Prophet clarifies which side he is on, even though he was not alive during the Battle of Karbala or any other war waged against his household.

I am the enemy of whoever shows enmity towards them, and I love whoever loves them.

For anyone who has love for the Prophet’s family, he or she will be favoured by the Prophet and in turn, favoured by God. The very basic point is that the enemies of Ali, Fatima, Hasan, and Husayn are the enemies of the Prophet and evidently those who are deemed the Prophet’s enemies will be afflicted with depravity, adversity, and villainy. They are misguided and doomed in the afterlife.

They are a part of me, and I am a part of them.

This expression can perhaps be seen as the clearest and the most obvious indicator of truthfulness of and closeness to Imam Ali, Lady Fatima, Imam Hasan, and Imam Husayn to the Holy Prophet. We know that Imam Ali was not the Prophet’s son, yet the Prophet has counted him as belonging to himself in this tradition. Yet, more importantly, the Prophet has reckoned himself, who is the noblest of creatures, as being one of them, and we know that the Prophet does not exaggerate nor does he say anything ineffectual.

Therefore bestow on me and them Your blessings, favours, mercies, forgiveness and consent.

The reason why the Holy Prophet asks the Almighty for mercy upon himself and the Ahl Al-Bayt is that he intends to teach his followers that the five People of the Cloak are a part of each other and are all one. Here, the Holy Prophet has taught us how to pray, that is, to send salutations to the Prophet and his pure family, and ask for God’s mercy and benediction for them.

And remove from them filth and purify them with a thorough purification.”

It is known that when the Holy Prophet says such profound prayers for some people they must enjoy such merits, since his prayers are accepted. The People of the Cloak are thus impeccable, sinless, and profoundly pure. This will establish and communicate their truthfulness. That is, even if the Holy Prophet would not express those previous descriptions that he did express in their favour, the fact that they deserve such prayers by the noblest of creatures of the world reveals their authenticity.

Then God said, “O my angels and the inhabitants of my heavens! I did not create any well-established sky, extended land, glowing moon, shining sun, revolving planet, flowing ocean, or moving ark except for the love of these five…

This expression is the peak of this narration. God has not revered any other creatures as highly as He does with these five. He has created all existence for the sake of these five ones. At the beginning of His discourse, God says to the angels who are themselves seen as His pure creatures and then to the other residents of the heavens and the earth that His love for these esteemed five is the reason for His creation of life.

God even addresses the people of today, the past, and the future to heed to these exemplars and follow their praiseworthy conduct and behaviour. Thus, if one wants success in this world and the next, we are instructed to love these five and view them as our leaders and guardians.

… who are under this cloak.”

Here, the five impeccable ones are officially presented. We know they are: Muhammad, Ali, Fatima, Hasan, and Husayn. This symbolic presentation can perhaps be better appreciated if one is familiar with drama and its effects on people’s mind.

Then Gabriel, the trustworthy, asked…

Gabriel’s attribute of being ‘trustworthy’ is not the Holy Prophet’s personal statement because what the Prophet utters is a declaration of God Himself. The communicator is trustworthy. The Holy Qur’an is God’s direct statement.

… “O Lord, who are those under the cloak?” The All-Mighty and Majestic Lord answered, “They are the Family of the Prophet.

Because disagreements exist as to who the Family of the Prophet are, they are thus clearly specified in this narration.

… and the base of the Message.

‘The base’ can perhaps be interpreted as where the core of the Message of Prophet Muhammad can be found. Interestingly ‘messenger-ship’ is used here, whereas ‘prophecy’ was previously used. We know that the Holy Prophet was both a prophet and a messenger, each of which have its own definitions. Yet here, both have been used for this family. In order for the prophecy and messengership to continue from Prophet Adam to Prophet Muhammad, reliable models and exemplars are presented.

They are Fatima, her father, her husband, and her sons.”

This expression is unique in that it centralizes Lady Fatima. The Holy Prophet is the noblest of creatures, with no one superior to him. Yet, it is the name of Lady Fatima which is the axis, and the other four impeccable men are mentioned around her name. We also know that one of her nicknames was umm-u abiha, or ‘Mother of her Father’ which portrays the magnitude of Lady Fatima’s position.[7]

From this tradition, the status that the clear faith of Islam has held for women can be deduced, and this is perhaps a reply to those who have a disdainfully low impression of women’s role.

Then Gabriel said, “O Lord, would you please allow me to descend onto the earth to be the sixth of them?” Then the Lord said, “Yes. I have permitted you.” Then, Gabriel descended.

Being chosen as the sixth of the five holy lights portrays Gabriel’s status. This reminds us of Gabriel’s trustworthiness and special spiritual station. The Holy Qur’an which we hold in our hands has reached us through two trustworthy ones: Gabriel, the Trustworthy, the one who directly communicated with God, and the Prophet, who both communicates the word of God and is trustworthy. The Prophet was well-known for his trustworthiness before prophethood and Gabriel has been quoted as being trustworthy several times. This indicates that the word of God in the Holy Qur’an is a direct speech of God Himself.

And Gabriel said “Peace be upon you, O Messenger of God, the Highly Supreme Lord extends His salam (peace) upon you.

Here, the status of salam and greeting upon others performed both by praiseworthy people and the angels are known, and it is learnt that greeting one another is a good act not only among human beings but also for relations between Angel Gabriel and the noblest of creatures of the world, the Prophet. More importantly, this act of salam performed by God Himself who is remembered in this event using the attributes ‘very highly ranked’ and ‘the Most Supremely High.’ God is greeting upon His slave. This communicates the importance of both the Creator and of this special creature, and the importance of greeting others with a salam as well.

And He expresses His special salutation and honor to you.

In the description of the previous point, we noticed that God bestowed his salam upon the Holy Prophet of Islam through Gabriel. The salam is a special and specific one, communicated only to a servant who is the noblest of His creatures. More importantly, the salam is associated with the expression of salutation and respect, that is, special respect and holding special virtue for the Holy Prophet of Islam.

If we study The Supplication of Sha’baniyyah quoted from the fourth Shi‘a Imam, Imam Zayn ul-Abidin, and look at the meaning of each of its expressions which dominantly describes the virtues of the Prophet Muhammad, we will partially find the status and magnificence of the Holy Prophet’s position. Thus it is not surprising that God bestows such a special salam upon our Holy Prophet through Gabriel, the trustworthy angel of revelation.

And the Almighty says to you [the Holy Prophet], ‘I did not create the extended land, glowing moon, shining sun, revolving planet, flowing ocean, or moving ark except for your sake and for your love.’

This statement of the Glorified God is so great that a reader will find himself surprised before it. When God says He has created the universe for the sake of their existence, we ask ourselves if anyone can be so great in the eyes of God. Yet, in the above expression, God refers to not only the Prophet, but all five members of the Cloak, which include Imam Ali, Lady Fatima, Imam Hasan, and Imam Husayn.

Perhaps the Supreme Lord has separately mentioned the sky, the earth, the moon, the sun, the galaxy, and the sea to state prominent samples of His creation, and every wise man knows that each of these is an ocean of God’s power, magnificence and might. Yet, these are not comparable to the People of the Cloak. Here, of course, the priority of spirituality over materiality can be seen. The galaxy, earth, sky, sea, and so forth are prominent samples of God’s creation. Yet, they are among the manifestations which are not reckoned as spiritual. The five Ones of the Family of the Cloak, however, simultaneously enjoy a material existence, and something which others lack, i.e., spirituality.

And God allowed me to join you under the cloak. Would you please permit me, O Messenger of God?”

God has permitted Angel Gabriel, the trustworthy, to come under the cloak (with the Family of the Holy Prophet). We know that God does whatsoever He wishes. He permits everybody and everything settles in its place. Yet, for respect towards the presence of the Holy Prophet - even though the Glorified God has permitted him – Angel Gabriel asks the Holy Prophet himself to also let him come under the cloak.

This action once again indicates the dignity and status of our esteemed Prophet, both with God and with the angels. Yet it is still a moral lesson and an exemplar for life on how to socialize with and observe the status of others.

Then the Messenger of God said, “And peace be upon you O the trustee of God’s Revelation. Yes, I allow you.” Then Gabriel joined us under the cloak. He thus said to my father, “God has revealed to you saying, “Allah only desires to keep away uncleanliness from you, O people of the House, and to purify you a thorough purification.”

Gabriel is willing to be a part of this group and his request for permission to enter under the cloak shows this. At the same time, Gabriel has been the driving force of this special mission. He is ordered to announce that God has stated that He will remove any impurity from the Family of the Prophet and bestow on them a thorough purification.

We know that God possesses the knowledge of the future and is fully aware of everyone’s behaviour and actions, their intentions and what they will succeed in doing or fail to do. Thus, God has known from the very beginning of His creation as to who His best creatures are. He therefore created existence for the sake of the Family of the Prophet.

Meanwhile, He knows that they will not commit sins since they proved to be true servants of God. God Himself knew that no one will perform the duty of His obedience and servitude as well as these five. This is why He purified them in a special way.

The Prophet’s family’s conduct in obeying God after his death is a very clear implication of the conduct of those who are included in the verse,

“God has verily willed to remove any impurity off you, the Family of the Prophet, and purify you with a great purification” (33:33).

God knows every individual’s capacity and He creates them according to His knowledge of the future. He bestows or does not bestow some things upon them and creates them. Thus, even if He had not bestowed His special inerrancy upon the fourteen Infallibles, they would not have committed any sin, and would not fail to display true servitude to God. Having the knowledge of such a reality, God bestows His special infallibility and purity upon them.

We know that God exposed Prophet Joseph to major trials based on His knowledge of the future, and that Prophet Joseph successfully passed them in high spirits. Joseph deserved to be a prophet. God knew that such a man would be exposed to committing a sin in the future and yet he would refrain from it. God has thus willed from the very beginning to make Joseph a prophet, and here is where the difference between man and angels becomes apparent. Man can, but does not, commit sins. This is called taqwa or God-wariness.

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[6] A garden oasis located in Khaybar, a tract of land in northern Arabia now part of Saudi Arabia. Situated approximately thirty miles from Medina, Fadak was known for its water-wells, dates, and handicrafts. When the Muslims defeated the people of Khaybar at the Battle of Khaybar, the oasis of Fadak was part of the booty given to the Prophet Muhammad. Much before his death, he bequeathed it to Fatima. Upon Prophet Muhammad’s death, Lady Fatima declared her right to inherit Fadak as the estate of her father. The claim was rejected by Abu Bakr. After realizing the detrimental consequences of Abu Bakr’s attempt to seize the land, Lady Fatima delivered a sermon called “The Sermon of Fadak.”

[7] For example, see Bihar al-Anwar, vol. 43, p. 19.