let tufafanulieni importance of Hadhithi at (Story robe)

Hadhithi at (Story of the mantle) which is quoted in the book of Sheikh Abbas Qummiy known by the name of Mafaatiihul-jinaan, it Stories carrying within it a strong message on the importance of two kinds. The first necessity is in Stories have direct alliances with the issue of Imam and leadership, and the importance of the latter is in this tradition bound directly to a special purification and imams who have converted.

  Saints, Imam and leadership of Ahlul-Bait (as) it is given full evidence passed holy Hadith of the Prophet (SAW). The Prophet (s) used various materials to inform people related to the leadership of Ahlul-Bait (as) after him, leadership and caliphate of which are known to them and unfair to someone else to keep that position. In Him (s) to gather and kuwafinika Ahlul-Bait for his clothes (hours) on the house which were not others unless they alone, are the specific act intended to provide receipts and proof of responsibility they have Ahlul-Bait (as) in peaked the caliphate after the Prophet (s), also within the Story Hour no clause known she used the Prophet (s) with targeting the right he has Ali (as) in place of the caliphate that he (Ali) (as), he had to keep after the Prophet ( sa) demise, the words used in the Story Hour, is highly effective show existing alliances between the Prophet (s) and Ahlul-Bait (as).

  Many of the scholars have used article says:

 "واذهب عنهم الرجس و طهرهم تطهيرا"
Stories in The inside of hours in stop signs on the issue of cleansing fit Imams (as). so this story is of great importance in confirming the right of caliphate with the purification of Ahlul-Bait (as).ANSWER TO INTERPRETATION
There are a great series of Story zilizoizungumzia Story hours, although some of it ziliigusia That story kimukhtasari, but it is sufficient linye strengthen Stories that. [1] The story the various zimeashiria to explain that: The Prophet (s) he gathered his household who are: Ali, Fatima, Hasan and Husain (as), then cover them through his clothes while he (s) being with them, then pronounced the following paragraph:
إنما يريد الله ليذهب عنكم الرجس))
Means that: "In fact Lord She promises to remove from you the impurity (purify you)"
This story does ikupokewa only to recipients of Story of the Shia, but there are many among the Sunni scholars who receive and keep referring narration from different people, among scholars, they are Haakim Haskaaniy Niishaabuuriy who has recorded Stories that come from different people, and Story mwenngine who received it from people far away, is Ibn Sayyid Taawuus. [2]

 Although this novel imezunguziwa and cited various books, but we have in our verification of this novel will only yangalia the reception and notation of this novel Qummiy quoted by Sheikh Abbas in his book Mafaatihul-jinaan.
In our view we quote zilizoinkuu novel is mentioned in the book of Sheikh Abbas Qummiy, is aimed and aims to signify two important issues, namely:
1- To provide documents and certificates related to the issue of leadership of the Imam and the holy Imams (as):
Firstly Naple we poiangalia story, we ikutia that it has committed to deliver good news and proof of the specific rights of leadership and authority of the caliphate with concerning only the household of the Prophet (s), a right which is not imstahikii any other man than Yao (as), and it occurs more than once to be emphasized by the Prophet Himself (s). there are different elements appear to deal with the issue, and some elements are as follows:
A- Place Ahlul-Bait (as) in leadership: constant within the time and at different times the Prophet (s) was found to proclaim the deputy of Ali (as) to keep the position of caliphate after him (S). And Story Hour is just one of evidence related to the issue, not once the two had zoonekana apostle proclaiming Ali (as) that is Msika flag, his brother and the khalifa or deputy to keep the leading position after Him (s). [3 ] And so the Prophet (s) continue to create global awareness and to inform the importance of Ahlul-Bait together to defend their honor before the people during his life and after his death, he (s) was found in the Story Hour giving emphasis serious for it to said: "These are the Ahlul-Bait my (my generation) and are involved more with me, their blood is my blood and their flesh is my flesh, I persecuted by the yanayowaudhi them, and yanisikitisha what yawasikitishayo, I will establish a war every man shall establish war these people. I am inspired by these (Ahlul-Bayt) (as) and Eve from me, then, O my Lord download blessings, peace, love and forgiveness on me and they are also, in fact I will give him the hand of peace who will give them the hand of peace Ahlu My -Bait and will deal with who will confront them, also I loved him whom I love and I hate the awachukiao.
B- confine Imam and leadership for the people of His house (s) alone:
When Imam Hasan, Imam Husayn, Imam Ali along with Fatima (as) they came to the Prophet (S), the Prophet (s) said wafinika for his clothes (at), he asked his Lord, cleanse them from the filth of sins, and Aya says:
إنما يريد الله ليذهب ...))
Namely: "In most surely your Lord has made a promise to make you clean, you Ahlul-Bait from dirt ..."
An important question here that we want to ask the people, is that what this act of the Prophet (s) was foreboding sense and something special or was an act kisichokua any targets? Direct response each of us it would be to say that: an act that had specific goals, since it is not an acceptance that the Prophet (s) on the ranking throughout he has to be performed acts regardless of specific goals in his performance. [4] It Mengo does then the Prophet (S) grew up in the traditions meant at?

 After each one of us read this verse, with a review correctly, he realized that if the Prophet (s) asengeifunga the verse in that overshadowed his household (Ahlul-Bait) for his clothes, while he refuses substitution, with someone else in the robe, then of course kungelitokea some people who they could kuda that they are among the Ahlul-Bait (as), and it would be a simple matter for the wives of the Prophet (S) claim that they are the people who are close to the Prophet (s) and then are among Ahlul-Bait (as), then let them lihisabika would also be a perfect characters of the verse. To the Prophet (sa) forgiveness doubt his supporters, he appeared in some of Stories containing discussing the case of a result that, kuiripiti triple statement saying: "O Lord, these are the people of my house, so they celebrate and keep away from dirt." [ 5]
Also within the books of Sunni scholars stated that: for a period of forty days the Prophet (s) was wadaukia Ali and Fatima (as), being greeted by saying: "Peace mercy and blessings of Allah be upon you, O Ahlul-Bait , when the prayer has made it akurehemuni Lord ... "[6]
2-Proof of holiness and sanctification of the Ahlul-bait:
The second important issue were considered and approved within this novel, is cleansing were found Ahlul-Bait and eventually reach the same cleansing holy Imams (as). Story hour is a proper explanation of the verse stating:

 «إنما يريد الله ليذهب عنكم الرجس»
So each one of the novels and verse of the Qur-ani is containing complementarity explain it purification of Ahlul-Bait with Imams (as), since it is aimed Meili same point and locating explain it clearly in front of men.
Some scholars of the field of translation, are describing the word (الرجس) by means of (shirk) or (great sin), as transmitted by his example, state that there is no any indication that had closure that word in that sense, but the thing is a loaded into it all kinds of impurities (sin), since all sin is dirty and there is no sin that is clean, that is why Qur-ani ikavihesabu items such as: superstition, alcoholism, gambling and hypocrisy that is among the debris, and Qur- ani ililitumia word (الرجس) in explaining the illegality and evil servants of them. [7]
Another to consider is that the wishes and the promise of the Lord is not a setback. Aya:
«إنما يريد الله ليذهب عنكم الرجس»
It is a sign that He (en) wanted to cleanse without setbacks, as the term: (إنما) means: "Indeed and indeed, it promises directly from the Lord," so it's clear that the Lord not only wished that they be saints, but He (en) made statements and promises direct wanting to sanctify, and he fulfilled his promise, for the Lord is not ever go back to fulfill his promises. therefore the statements and promises of Lord gave Ahlul-Bait been fulfilled to cleanse Woa (as) from dirt. It also understands the growing demands of the Lord yamegawika into two groups:
A- Requirements urging people carrying commands or actions have a reputation of some kind.
These wishes are commands meted servants in general, with each having the option to do an act or inactivity. And that is why the punishment for those who refused to act due to wrong use their freedom.
B-Requirements with a sense of promise or give specific information relating to the performance of Lord himself.
This type of requirement usually shows how the ability to Lord it was widespread in kuvitawala and kuviendesha his creatures (en), or a dove is some kind of provision of information on the commitments given, while sometimes be unto meant only to demonstrate and explain how he atendavyo there inapojiri act.
Word (إنما) in the last verses linamaaasha the kind of promise that Ameahidiwa happen, and neither does the sense of asking Ahlul-Bait purify themselves. To understand this fact, you can get back to the books of education of translation of denominations different, being a judge who has to use his mind correctly and not biased without argument strictly, or judge others before making a full review from different sides.
We hope that this review will be of any benefit that is sufficient or full support for those lovers of verifying their religion shared equally and not according to arbitrary. God give us a heart of spaciousness with light of review correctly. Aamin.


[1] Nahjul-altar of truth-of-kashfus-I dqi, of Hasan bin Yusuf Hilliy, uk / 228 to 229, the mark of Darul-Hijra, Qum Iran, in 1407 Hijra. Also check Jam-u between Sihahi Sunna or Sahihu Abu Daud, Muwatta-a of Maliik, and Sahihu Muslim.
[2] Shawahidu-tanzii-liqawaaidut-tafsiil, the Haakim Haskaaniy, vol / 2, p / 17, the mark of Tehran printing unit of Tab-u-of-nashri. Attaraaifu-fi-ma'arifati-madhaahibut-tawaaifu, the Taawuus Ibn Sayyid, vol / 1, p / 124 uhapishaji unit of Nashru-Khayyaam the year 1400 Hijra.