AT Taherah (THE VIRTUOUS)

As we have already mentioned, one of Fatima Zahra's (A) names was "At Taherah" (the virtuous or pure). This meaning is related to the verse: 
"And Allah only wished to remove all abomination from you, ye member of the Family, and to make you pure and spotless." (33: 33)
The above-mentioned verse is of great importance because of its subtle meaning and significance.
This verse is considered the main source of virtues granted to Ahlul?Bayt (A); around it various debates and many writings took place. It might be more appropriate to say that this verse was the field of debates, contradicting viewpoints and inconsistent opinions. This is especially true when it comes to who was meant by "the Family," or Ahlul?Bayt.
Nevertheless, it is indisputable that this verse, known as "the verse of purification" concerns Fatima At?Taherah (A) and both Shiite and Sunni scholars agree on this, except a very small number. This established fact has been reached in light of the traditions, which unanimously state that the said verse includes Ali, Fatima, Al?Hassan and Al?Hussain (A). Yet some hold the viewpoint that the verse includes the Prophet's wives?because of the word "Family" and the sequence of the surrounding verses that include a speech to them; however, he (S) prohibited even his wife, Umme Salama, from joining them under the cloak prior to the revelation of this verse.
Although the number of narrators who report that the "verse of purification" was revealed regarding Ali, Fatima, Al?Hassan and Al?Hussain (A) reach several hundreds, it will be useful to include narrations and sources which are reported by prominent Sunni scholars about this subject. I would like to point out that this list should be satisfying for any clear conscience.
1. Baghdadi in his history book Tareekh Baghdad, v. 10, mentioned that Abu Sa'id Al?Khudare remarked regarding the verse:
'And Allah only wished to remove all abomination from you, ye members of the Family and to make you pure and spotless,"
that the Messenger of Allah gathered Ali, Fatima, Al?Hassan and Al?Hussain under a cloak and said:
"These are my Ahlul?Bayt (i.e., Family), O Allah; remove all abominations from them and make them pure and spotless "
Umme Salama, who was standing near the door, said:
“Am I not one of them, O Messenger of Allah?"
He said: "You are (up to a) good ending."
2. Zamakhshari in Al?Kashaf, v.1, p. 193 narrated on the account of Aisha, that Allah's Messenger came out wearing an embroidered, ornamented cloak of woven black hair, when Al?Hassan Ibn Ali came to him and went under it; then Al?Hussain followed him, then Fatima, then Ali. At that moment (S) quoted the verse:
“And Allah only wished to remove all abominations from you, ye Members of the Family, and to make you pure and spotless."
3. Razi in his interpretation of the Quran v. 2, p. 700, (printed in Istanbul), writes:
“When he (the Prophet) came out wearing the black cloak, and A1 Hassan came under it and Al?Hussain, and Fatima and Ali the Prophet said: 'And Allah only wishes……”
4. Ibn Al?Athir Al?Jazari reported in his book Usd Al?Ghaba Fi Maarefat As?Sahabah v. 2, p. 12, that Omar Ibn Abu Salamah, the Prophet's stepson, said:
"When the verse And Allah only wishes...' was revealed to the Prophet (S) he had gathered Fatima, Hassan and Hussain under his cloak, while Ali was behind him, and said:
`This is my family, therefore, remove all abomination from them, and make them pure and spotless.'
Umme Salama said: Am I one of them, Messenger of Allah?' He said: 'You will be in good condition."
5. Sebt Ibn Al?Jawzi reported in Tazkerah Al?Aemah, p.244, that Wathelah Ibn Asqa' said:
"I went to ask Fatima (A) about Ali; she told me to go to the Messenger of Allah (S) and ask him, so I went and sat down to wait for him; I then saw the Prophet coming in the company of Ali, Al?Hassan and Al?Hussain. He held their hands until they entered the room. He then sat Al?Hassan on his right leg and Al?Hussain on his left leg and ordered Ali and Fatima to sit near him. The Prophet (S) covered them with his cloak (or garment) and read: And Allah only wishes… than he (S)) supplicated to Allah and said:
“O Allah, truly these are my Ahlul?Bayt (Family)."
6. Imam Wahedi reported in his book Asb?b An?Nozul that Umme Salama, the Prophet's wife, narrated that Allah's Messenger (S) was present in her house when Fatima brought him an earthenware pot filled with wheat cooked with milk. He (S) said: "Call in your husband and two sons for me." Thus, Ali, Al?Hassan and Al?Hussain came and joined him in eating the food. Meanwhile, he (S) sat on a bench, covered with a Khairban cloak.
Umme Salama added: "I was in my room performing prayers when the Arch?Angel Gabriel revealed:
“O Allah, these are my Family and Kin; therefore, remove all abomination from them and make them pure and spotless.”
At hearing that, I looked in the house and said: “Am I one of them, O Apostle of Allah?'
Moreover, Tirmadhi reported in his "Sahih" that Allah's Messenger since the time this verse was revealed and for six months thereafter, stood by Fatima's house (door) and said:
"(Time for) prayers Ahlul?Bayt; Allah only wished to remove all abomination from you and make you pure and spotless."
7. Ibn Sabagh Al?Maliki in his book Al?Fosoul Al?Muhemah p.7, narrated a tradition similar to the one already mentioned by Wahidi; but he added: Some poets said the following in this regard:
Surely Muhammad and his successor and
Their two sons, and his virtuous and pure daughter;
are the people of the cloak who in adhering to them, I long for
peace and success on the Last Day.
8. Abu Bakr Suyuti narrated this tradition on the authority of Umme Salama, Aisha, Abu Sa'id Al?Khudari, Zeid Ibn Arqam, Ibn Abbas, Dahak Ibn Muzahim, Abu Al?Hamra, Omar Ibn Salama and others in his books: Al?Dur Al?Manthour v. 5, p. 198, Al?Khasaes Al?Kubra v. 2, p. 264, and Al?Itqan v. 2, p. 200.
They all reported that the Prophet (S) gathered Fatima, Ali, Al?Hassan and Al?Hussain, when the verse 'And Allah only wishes to remove... " and covered them with a cloak. 
He then said: "By Allah, these are my Ahlul?Bayt, therefore remove all abomination from them pure and spotless."
9. Tabari in Dhakhaer Al?Uqbi p. 21, declared that this verse was revealed in regard to the purified five (the Prophet, Ali, Fatima, Hassan, Hussain), relying on Omar Ibn Abu Salama's narration.
He also reported that Umme Salama said:
“Allah's Messenger covered Fatima, Ali, Al?Hassan and Al?Hussain, including himself with a garment and read this verse:
“And Allah only wished to remove all abomination from you, ye Members of the Family, and to make you pure and spotless." (33: 33)
She then added: "So I came to join them when the Prophet (S) said: 'Stay where you are, you will have a good conclusion."
In another narration, she was quoted as saying:
“Allah's Messenger said to Fatima: 'Bring your bright cloak; and put his hands on them and said:
'O Allah, these are the progeny of Muhammad, thus bless and praise them for surely you are praiseworthy and Exalted."'
Umme Salama added:
"I then lifted the cloak to join them, but he pulled it away and said: You are alright. "
10. Muhammad Ibn Ahmad Al?Ghoutroubi reported that this verse was revealed in regard to Ahlul?Bayt (A) in his book Al?Jame' Li Ahkam Al?Quran v.14, p.182.
11. Ibn Al?Arabi in his book Ahkam Al?Quran v. 2, p. 166.
12. Ibn Abd Al?Bir Al?Ondolosi in his book Al?Esti'ab v. 2, p. 460.
13. Al?Bihaqi in his book As Sunan Al?Kubra v., p. 149.
14. Al?Hakim Al?Nishaburi in his book Al?Mustadrak Al? Sahihain v.2, p.416.
He narrated a tradition on the authority of Umme Salama similar to what has already been mentioned and... 
He (S) said: "O Allah, this is my family (Ahlul?Bayt)."
Um Salama then said:
"Messenger of Allah, am I not from Ablul?Bayt?"
The Prophet answered:
"You are alright, but these are my Ahlul?Bayt..."
15. Ahmad Ibn Hanbal in Musnad v. 1, p. 331.
16. Nisaee in Khasa'es p. 4.
17. Muhammad Ibn Jarir At Tabari in his interpretation of the Quran, v. 22, p. 5.
18. A1?Kharazmi in Kitab Al?Manaqib p. 35.
19. Al?Haithami in Majma' Al?Zawaed v. 9, p. 166.
20. Ibn Hijr Al?Haithami in Sawaiq Al?Muhriqa p. 85.
It is necessary to further elaborate on this subject, since the verse of purification declares, beyond doubt, that Fatima (A) is pure. Nevertheless, it may be beneficial to explain the meaning of the word "Rijs" or abomination mentioned in the verse.
"Rijs" means that Allah purified her from the monthly menstruation in addition to all abomination and depravities. "Rijs" is all that is deemed impure by human nature, conforms with evil doings, deserves punishment, detracts from one's good reputation, brings about sins, rejected by nature or mars any of the knightly virtues.
Ibn Al?Arabi also said in Al?Futouhat Al?Makkiah, Chapter 29, that Rijs is "anything which detracts from one's character."
The definition that Al?Arabi gave for the word Rijs, is the definition for the word "infallible" which the Shiites believe is an inseparable character of all Prophets, Imams, and Lady Fatima Zahra (A). It is indeed an excellent virtue and a great honor that Allah has bestowed upon some of his servants.
It is worthy to mention that infallibility is an inseparable trait of those who propagate divine laws; yet, because infallibility is a prerequisite for prophets and Imams in their roles of propagating divine rules, it does not mean that others, who also propagate, are safeguarded from sins.
Imam Ali (A) proved Fatima's infallibility using the verse of purification in his argument with Abu Bakr.
The Imam (A) said: “Abu Bakr, do you read Allah's book?"
He answered: “yes"
Imam Ali (A) then said: "Then tell me about whom was the following verse revealed?
‘And Allah only wishes to remove all abomination from you, ye Members of the Family, and make you pure and spotless.'
“Was it not revealed in regard to us, Ahlul?Bayt?"
Abu Bakr said: "Yes, it was revealed regarding you"
He (A) said: "If some men testify that Fatima, the Messenger's daughter, committed an abomination what would you do?"
He answered: "I would administer the legal punishment to her, just like any other Muslim woman!'
He (A) then said: "If you did so, you would be an infidel in the eyes of Allah."
Abu Bakr said: "Why?"
Imam (A) replied: "Because you would have rejected Allah's testimony of her purity and virtue (infallibility), and surpassed people's testimony over it..." [50]
A manifestation of this purity, is safeguarding the person from impurity upon death, regardless of the fact that any human being?no matter how pious and obedient to Allah he is?becomes intensely impure upon passing away, making it obligatory to perform ablution (Ghusl) when touching his body. The dead person, himself, only becomes pure after being washed by others.
Contrarily, the infallibles are purified before and after death. Al?Hassan Ibn Ubaid said in Al?Wasa'el:
I wrote to Imam Sadiq (A) and asked him: 
"Did the Commander of the Faithful perform ablution (Ghusl) after abluting the Messenger of Allah (S) upon his death?"
His answer was: 
"The Prophet was pure and safeguarded all impurities; yet the Commander of the Faithful (A) did so and this became a customary practice (Sunnah)."

AZ-ZAKEAH (THE CHASTE)
The word "Tazkiah" has been mentioned several times and in different forms in the Holy Quran. It means the attestation of someone's honorable record, or to purify one's self. For instance, the following verses spoke of "Tazkiah":
"Truly he succeeds that purifies it," (91: 9)
"Hast thou slain an innocent person," (18: 74)
"(To announce) to thee the gift of a holy son." (19: 7]
and
"That is (the course making for) most virtue and purity amongst you." (2: 232)
The meaning of the first verse is to purify one's self from evil characteristics which develop from corrupt nutrition, excessive speech, anger, envy, greed, self and material worship, conceit and vanity. This type of purification is performed by abandoning such traits and adhering to the noble characteristics which contradict the above mentioned ones.
The second verse means: Have you killed someone who, I attest to his honorable record, for he has not committed a crime or an action, which necessitates punishing.
The third verse speaks of granting a prophet a virtuous son made pure from all sins, and whose nations conform to goodness. Lady Fatima Zahra (A) is Zakiyah in all the above-mentioned meanings. This is understood from the verse of purification, which we have already discussed, and concluded that She was pure of all abominations or "Rijs."
As for the fourth verse, you can refer to the study in regard to her name "Al?Mubarakah", for here we have explained the purification meant in this verse.

AR RADHIAH (THE SATISFIED OR GRATIFIED ONE)
Accepting what Allah ordains for one's self, is considered an excellent degree of belief in Allah?Glory be to Him. Throughout her difficult life, Lady Fatima Zahra (A) was delighted with whatever Allah Almighty ordained for her. In fact, this book specializes in discussing the inflictions and disasters, which befell Fatima from the day she was born until she was martyred at a young age. During the difficult stages of her life, Fatima was content with the fear, oppression, deprivation, poverty, sorrows and pains, which Allah had predestined for her.
Therefore, Fatima is worthy of being included with those mentioned in the verse:
"To the righteous soul will be said: O (thou) soul, In (complete) rest and satisfaction! Come back to thy Lord.??well pleased (thyself) and well pleasing unto Him!" (79: 27-28)
Because she is satisfied with Allah's rewards and grants to her, and is satisfied with Allah's will in this world, He has become well pleased with her.

AL MARDHIYAH (SHE WHO WELL?PLEASES ALLAH)
"Mardhiyoun" have an excellent rank, and lofty position near Almighty Allah.
Just a few of Allah's worshippers achieve this rank, which is attained by righteousness and sincerity. Fatima Zahra (A) was one of those who was able to reach this lofty position. She achieved this rank through her good deeds that pleased Allah and made Him well?satisfied with her.
AL?MUHADDATHAH (SHE WHO WAS INSPIRED DIVINELY BY ALLAH)
First of all, it should be explained that angels speak, appear, and can be heard by others than prophets.
It is written in the Holy Quran:
1. "Behold! the angels said: 'O Mary! God hath chosen thee and purified thee?chosen thee above the women of all nations. O Mary! Worship thy Lord devoutly: prostrate thyself, and bow down (in prayer) with those who bow down." (3: 42?43)
This verse clearly states that angels spoke to Mary by praising her and conveyed to her Allah's commands. It is evident that she heard their speech and realized their intention, for if not, it would be useless to speak to her. [51]
It is even mentioned that the Arch?angel Gabriel, himself, spoke to her.
2. "Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them; then We sent to her Our angel, and he appeared before her as a man in all respects. She said: 'I seek refuge from thee to (God) Most Gracious; (come not near) if thou dost fear God.' He said: 'Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.' She said: 'How shall I have a son, seeing that no man has touched me, and I am not unchaste?'
He said: 'So (it will be): Thy Lord saith, "That is Easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us'; it is a matter (so) decreed. " (19: 16?21)
The interpreters of the Holy Quran have unanimously agreed that the angel mentioned in the second verse was Gabriel. He “appeared before her as a man in all respects”. Then a dialogue was held between the two of them.
3. 'And his wife was standing (there), and she laughed; but We gave her glad tidings of Isaac, and after him, of Jacob. She said: Alas for me! Shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!' They said: 'Dost thou wonder at God's decree? The grace of God and His blessings on you, O ye people of the house! For He is indeed worthy of all praise, full of all glory!" (11: 71?73)
These verses speak of the angels visit to Ibrahim (A), bringing him the good news of a son. Ibrahim's wife, Sara, who was serving the guests thinking that were men, spoke to the angels and they replied to her. This matter is clear from the verses.
4. "So We sent this inspiration (revelation) to the mother of Moses: 'Suckle (thy child), but when thou hast fears about him, cast him into the river. " (28: 7)
Some interpreters claim that Musa's mother was inspired to act in such a manner; while others say that she was spoken to (by the angels) in order to follow the Divine Commands.
Al?Manawi said in Al?Jame'Al?Saghir v. 2, p. 270, on the authority of Qurtubi:
"(Muhaddathoon) means those who are inspired or whose expectations are accurate and directed by Divine power."
It can also mean those who utter true and accurate words, those who are spoken to by angels, or those whose opinions and viewpoints always conform to righteousness as if they were inspired by the Kingdom of Heaven. Hence, this position is a generous miracle bestowed upon a selected group of Allah's pious worshippers, and an exalted position granted to Allah's chosen ones.
Thereupon, it becomes readily easy to distinguish that Fatima Zahra (A) was spoken to by angels. Because the Mistress of all women, and the daughter of the best of all Prophets and Messengers is not any less significant than Maryam Bint Imran, Sarah, Ibrahim's wife, or Musa's mother. Of course, this does not mean that any of these ladies?including Lady Fatima?was a prophet.
Furthermore, Sheikh Saduq narrated in Ilal Ash Sharaea' that Zaid Ibn Ali said:
"I heard Abu Abdullah (Imam Sadiq (A)) say:
“Fatima was called "Muhaddathah" because the angels descended from Heaven and called her as they called Maryam Bint Imran and said: "O Fatima! Allah hath chosen thee above the women of all nations.""
It has been narrated in v. 10 of A?Bihar that Imam Sadiq (A) said to Abu Basir:
"... We also possess Fatima's book Mushaf, and had they known about the book of Fatima!!! It is three times the size of your Quran; and by Allah, it has not a letter of your Quran; rather it was dictated and revealed to her by Allah ....” [52]
This narration needs elaborate research and explanation, for the Imam (A) compared the size of Fatima's book to the size of the most familiar book to all Muslims?the Holy Quran. Thus, if the Quran was printed in average?sized letters on standard paper, and let us suppose that it would fill five hundreds of such pages; then Fatima's book would need fifteen hundred had it been printed according to the same standards. This is what the Imam (A) meant when he said: "It is three times the size of your Quran."
This, however, does not mean in any way that the Holy Quran is deficient or that Fatima's book completes it, nor does it mean that another divine book was revealed to her. In fact anyone who makes such a claim is either ignorant or an infidel.
The word "Mushaf' does not mean "Quran"; rather it means volume, book, or a collection of articles in one notebook.
When a group of Imam Sadiq's (A) companions questioned him about Fatima's book, he was quiet for a long time then explained: "Surely you search for what you need and that you need naught”.
Actually, Fatima lived seventy?five days after the Prophet's death; when she was intensely depressed, Gabriel would visit and condole her on the Prophet's death. He would cheer her up by mentioning the good situation her father was enjoying, and tell her what would come to pass after her death. Imam Ali (A) wrote what Gabriel said, and this is Fatima's book.
In addition, Hussain Ibn Abu Al?Ala reported that Imam Sadiq (A) said:
"...Fatima's book, I don't claim that it is Quran, rather it contains what makes people need us and makes us in need of no one. It even mentions (the legal punishment for) a lashing, half a lashing, one fourth of a lashing, and the indemnity for a scratch mark." [53]
There remains a need for an explanation of what is meant by "It was revealed to her."
This explanation can be derived from the Quranic verses that revelation is not confined to prophets; but rather Allah, the Exalted, reveals to some chosen people as mentioned in the following verses:
A. "So Zakariya came out to his people from his chamber; told them by signs to celebrate God's praises in the morning and in the evening." (19: 11)
B. "So He completed them as seven firmaments in two days, and He assigned to each Heaven its duty and command." (41: 12)
C. 'And behold! 1 inspired the Disciples to have faith in Me and Mine Apostle." (5: 114)
D. "Remember thy Lord inspired the angels (with the message): '1 am with you; give firmness to the Believers." (8: 12)
E. "And thy Lord taught the bee to build its cells in hills." (16: 68)
F. "So we sent this inspiration to the mother of Moses: 'Suckle (thy child)." (28: 7)
G. "And indeed We conferred a favor on thee another time (before)" (20: 38)
Moreover, these verses state that revelation is not confined to mankind, but it also includes other creatures such as: the Heavens, the Disciples, the angels, the bees, and Musa's mother.
Therefore, there can be no doubt that Allah, the Exalted, sent revelations to the Mistress of Women and daughter of the Master of Prophets, as he revealed to Musa's mother or Maryam Bint Imran.
In conclusion, Fatima's book is enormous, and includes detailed information about the legal punishments and the Islamic penal code, whether major or minor.
It was also declared that her book lists the names of kings who ruled and will rule on Earth until the Day of Resurrection. All this was according to the will of Allah the Knowing, the Omniscient. The book also contains descriptions of all-important events that will take place throughout history.
Fatima's book was not a Quran, as is clearly stated in the traditions of Ahlul?Bayt, in spite of the claims of the enemies of the Shiite who argue that the Shiites believe in another divine book called Fatima's book, with the intention of undermining their authentic faith.
[51] Majma' Al?Bayan.
[52] Bihar: v.5.
[53] Bihar: v.6.

AZ-ZAHRA (THE SPLENDID ONE)
As it was reported in v. 10 of Bihar Al?Anwar, Ibn Abbas narrated that Allah's Messenger said:
"Surely my daughter Fatima is: The Mistress of all women from the beginning to the end. She is part of me, and the light of my eyes, She is the f lower of my heart, and is my soul, (Fatima) is a human huri, who whenever she stands in prayers in the presence of Her Lord (Exalted is His Name), her light illuminates the skies for the angels, like stars shine to people on Earth."
This narration clarifies the reason for which Fatima (A) was given the name Zahra. There are other narrations, which mention that she had a bright and splendid face.
Lady Fatima (A) had other titles and everyone of them reflected a virtue of noble trait which she enjoyed. Among those titles were: Al?Batoul, Al?Adhra (The Virgin), and 
Al?Hania (The Affectionate one to her children).
Fatima's favorite title was "Umme Abiha" meaning her father's mother.

AL BATOUL (THE CHASTE AND PURE ONE)
Allah, the Exalted, created His creatures and implemented in them certain laws and habits. He also subjected these creatures to laws and habits. For instance, a law that rules fire is incendiary; while plants require certain spans of time and specific environments to grow and produce; likewise, animals require specific conditions that vary according to their sizes, types and colors, to grow.
Generally speaking, humans are subjected to assigned universal laws and physiological, psychological and spiritual peculiarities; yet, certain people who have been chosen by Allah and on account of His far?reaching wisdom, have been excluded from these laws. In other words, Allah subjected special laws to the chosen ones. Fire, for example, turns everything in its way to ashes; yet Allah said to it:
"O fire! Be thou cool, and (a means of) safety for Ibrahim."
When Yunis was "cast forth on the naked shore in a state of sickness," after the whale swallowed him, Allah caused a "spreading plant" to grow quickly and cover Yunis's sick body.
Procreation, too, cannot take place without impregnation and the implementation of sperm in the woman's womb, wherein the sperm is made into a clot that grows to be a fetus covered with bones that becomes an unborn child. This process takes at least six to nine months; but his natural process that Allah implemented in mankind was invalidated in the case of Maryam (A) who gave birth to Isa (A) without any of these steps. It has been said that she carried him six to nine hours in her womb before giving birth to him under a palm tree in a secluded location.
Likewise, all miracles, which occurred through other prophets, took place in environments that did not conform to natural laws. The examples of such events are tremendous. The Holy Quran narrated many stories about prophets' and Imams' challenges to the laws of nature. Among these stories are Adam's descension from Paradise to Earth, the gushing forth of the fountains of earth in the story of Noah, Sara's pregnancy with Ishaq at an old age, the turning of Musa's stick into a snake, healing the blind and the lepers and raising of the dead by Isa, and Ascension into the Heavens by Allah's last Apostle (S)
Now that the above is understood, the following conclusion can be derived:
Women's monthly menstruation, which starts at maturity and continues until the fifties or sixties, is nothing but the discharge of spoiled blood and tissues which were to hold the fetus had it been conceived.
Allah, the Almighty, says:
"They ask thee concerning women's menstruation. Say: They are a discomfort and a pollution."
This indicates that the discharged blood is a harmful substance, which would harm women if it stayed in their bodies. It is even noticeable that women's psychological and physiological states, including their facial appearance and everyday conduct change at this time of the month. By this, we conclude that the bleeding which results from monthly menstruation differs from the normal kind of bleeding, which any human being?including women?might suffer.
It is unquestionable that monthly menstruation causes women to feel nervous, shy and dejected despite the fact that this occurrence is an involuntary natural course. Yet women suffer this course, which is unmentionable to anyone especially to men. For this reason, women are not obligated to perform prayers or fast during menstruation. They are also forbidden from staying in Mosques or to enter the Sacred Mosque in Mecca and the Prophet's Mosque in Medina. In addition, reciting the chapters of Qalam, Najm, Alif Lam Mim Tanzil, and Ha Mim as Sajdah are not to be read during women's monthly periods.
These laws, which have just been mentioned, are also valid during confinement in childbed.
Nevertheless, Allah, The Exalted, relieved Fatima Zahra (A) from such pollution, as He removed from her all abomination and purified her a total purification. This fact is authenticated by various traditions among which are the following:
1. Qanduzi reported in Yanabi' Al?Mawaddah p.260. that the Prophet (S) said: "She was safeguarded from menstruation and childbed (bleeding)."
2. Muhammad Salih Al?Kashfi Al?Hanafi reported in Al?Manaqib that the Prophet (S) said: "Fatima was called Al?Batoul because she was safeguarded and relieved from that which women encounter every month (menstruation)."
3. A1?Amr?Tasri narrates in Arjah Al?Matalib that the Prophet (S) was asked about the meaning of Batoul?someone said to him: "Messenger of Allah, we have heard you say that Maryam is Batoul and Fatima, too, is Batoul!!"
The Prophet replied: "Batoul is she who never see blood, meaning that she never discharges menstrual blood; because menstruation is resented if it occurs in Prophet's daughters."
The above-mentioned narration was authenticated by Al?Hakim.
4. A1?Hafez Abu Bakr Ash?Shafe'i narrates in Tarikh Baghdad v.13, p.331, on the account of Ibn Abbass that the Prophet said: "My daughter is a human huri, she never menstruates, nor does she encounter any menses."
Nisaee also narrates this tradition.
5. Ibn Asaker mentioned in At?Tarikh Al?Kabir v.1, p.391, on the account of Anas Ibn Malik that Umme Salim said:
"Fatima (may Allah be pleased with her) has never menstruated nor discharged childbed blood."
6. Al?Hafez Al?Suyuti said: 
'Among Fatima's particularities is that she did not menstruate, and when she gave birth to a child, she would immediately become purified from childbed confinement so as not to miss her prayers."
7. Rafae mentioned in At?Tadween that Umme Salama said: 
"Fatima never discharged blood during her childbed confinement; nor does she menstruate."
8. Tabari narrates in Dhakhaer Al?Uqbi that Asma Bint Umais said: 
"When Fatima gave birth to Al?Hassan, she did not bleed; she also does not bleed during periods of menstruation. (When I informed the Prophet of this) he said: `Do you not know that my daughter is pure and chaste; she does not discharge blood as a result of childbirth or menstruation."'
Safari narrates this tradition in Nuzhat Al?Majalis p.227.
9. It was mentioned in v.10 of Al?Bihar that Abu Basir quoted Imam Sadiq (A) as saying: 
'Allah, the Exalted, forbade Ali (A) from marrying women while Fatima was still alive."
Abu Basir exclaimed: "Why was that?” 
The Imam replied: "Because she was pure and does not menstruate."
Sheikh Majlisi commented on this narration by the following:
"This narration means either. First: Because Fatima did not menstruate, Ali (A) had no reason to marry another woman. So Allah forbade him to marry other women in observance of her sanctity. Or, Second: Her eminence disallowed him from marrying another woman; where as this particularity of hers is part of this eminence."
Fatima's exaltation from encountering menstrual or childbed blood, confirms to the verse of purification which has already been discussed.

AL ADHRA (THE VIRGIN OR THE CHASTE)
This is one of the names given to Fatima. This name declares that she was always a virgin, in the meaning that she was chaste.
Many traditions have already been mentioned, which attest to the fact that she was conceived of heavenly food, and that Fatima was a human huri. There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Quran states:
"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36)
This clarifies that huris are always virgins. Majma Al?Bayan explains this verse as follows: "(What is meant by virgin pure) is that whenever their husbands come near them (have sexual intercourse with them), they find them virgins."
Imam Sadiq (A) was asked: "How can a huri always be a virgin (no matter how many times her husband comes near her)?"
The Imam (A) answered: "Because (huris) are created from pure goodness where no blight can alter them, nor does decrepitude inflict them... menstruation does not pollute them..."