I am Fatima-n

Harun told Imam al-Kazim (a): "How do you claim that you are the progeny of the Prophet (s), while the Prophet (s) had no progeny! Since the progeny is made only through sons, not daughters and you are children of his daughter".

Imam al-Kazim (a) said: "Allow me not answer this!"

Harun said: "O, son of Ali (a), you may tell me your argument; and you O, Musa (a), are their (Shi'a's) leader now -I have been told so!; And I would not allow you not answer what I ask unless you bring a proof from the Qur'an and you sons of Ali (a) claim that there is nothing in the Qur'an unless you know its interpretation. You refer to the verse "We have not omitted anything from the Book." (Qur'an 6:38), and so, you regard yourself needless to analogy or scholars' opinions."

Imam al-Kazim (a) said: "Do you allow me to answer?"

Harun said: "Say."

Imam (a) said: "I seek the protection of Allah against the outcast Satan, In the Name of Allah, the All-beneficent, the Most-merciful."

"And We gave him Isaac (Ishaq) and Jacob (Ya'qub) and guided each of them. And Noah (Nuh) We had guided before, and from his offspring, David (Dawud) and Solomon (Sulayman), Job (Ayyub), Joseph (Yusuf), Moses (Musa) and Aaron (Harun) —thus do We reward the virtuous— (84) and Zechariah (Zakaria), John (Yahya), Jesus ('Isa) and Elijah (Ilyas), —each of them among the righteous (85)" (Qur'an 6:84-85)

Imam continued: "Who was the father of Jesus?"

Harun answered: "Jesus did not have a father."

Imam (a) said: "Then, God joined him to the progeny of prophets only through [the Virgin] Mary (a) and has joined us the same way through our mother Fatima (s) to the progeny of the Prophet (s). Should I continue?"

Harun said: "Say."

Then, Imam (a) recited the al-Mubahala verse and said, "No one has ever said that the Prophet (s) took anyone other than Ali b. Abi Talib (a), Fatima (a), Hasan (a) and Husayn (a) under the Cloak, when he was going to mubahala; thus, by "our sons", the Qur'an meant Hasan (a) and Husayn (a), by "our women", the Qur'an meant Fatima (s) and by "our soul", the Qur'an meant Ali b. Abi Talib (a)."[9] (Therefore, in the al-Mubahala verse, God referred to Imam al-Hasan (a) and Imam al-Husayn (a) as the sons of the Prophet (s) and this is the most obvious reason that the Ahl al-Bayt (a) are the progeny of the Prophet (s).)

Once, al-Ma'mun told Imam al-Rida (a) that, "Tell me the greatest merit of Imam Ali (a) mentioned in Qur'an."

Imam al-Rida (a) said, "his merit in mubahala", Then, Imam (a) recited the al-Mubahala verse and said: "the Prophet (s) called Hasan (a) and Husayn (a) who were his sons and Lady Fatima (s) who is the reference for "women" in this verse and Imam Ali (a) who is the "soul" of the Prophet (s) in the word of God. And it is known that no one in creation is higher than the Prophet (s), then according to the word of God, no one should ever be higher than the soul of the Prophet (s)."

Then, al-Ma'mun said: "God has brought the expression "our sons" in plural form while the Prophet (s) brought only two of his sons and also "our women" is plural while the Prophet (s) only brought only his daughter; thus, why should not we say that calling "our souls" would also mean only the Prophet (s) himself; therefore, the merit you mentioned about Imam Ali (a) would become void."

Imam al-Rida (a) said: "Your argument is wrong, because a caller calls someone other than himself, like when a commander commands someone other than himself, and it is not alright if someone calls himself in reality while also no one can order himself. And since the Prophet (s) did not call any man in mubahala other than Imam Ali (a), then it is confirmed that he is the soul God referred to, in His Book and ordered about it there."

Then, al-Ma'mun said, "With the answer, the question destroyed"

Remembering The Day of Mubahala

Meaning of Mubahala
Mubahala means "to curse each other"; for example, "bahalahu Allah" means "May Allah curse him and keeps him away from His mercy." Mubahala (Arabic: مُباهَلَة, invocation of God's curse) means cursing and damning each other. Two people or two parties, who believe they are right, supplicate before God and ask Him to curse the liar so that everyone knows who is right.

The Story
On the 24th (or 25th) Dhu l-Hijja, ten years after the Hijra (migration from Mecca), the Prophet (s) wrote letters to rulers of different countries and religious centers, he (s) also wrote a letter to the Bishop of Najran, in which he (s) asked the people of Najran to accept Islam. Christians decided to send a delegation to Medina to talk to the Prophet (s).

The delegation included a group of more than ten noblemen of Najran led by three people 'Aqib, Sayyid, and Abu Haritha, who came to Medina. The delegation talked with the Prophet (s) in the mosque of the Prophet (s). After both parties insisted on their rightfulness, they decided to end the dispute through mubahala; therefore, they decided to prepare for mubahala the other day outside Medina in the desert.

The morning of the day appointed for mubahala, the Prophet (s) went to Imam Ali's (a) house, took the hand of Imam al-Hasan (a), held Imam al-Husayn (a) up in his other arm and asked Imam Ali (a) and Lady Fatima (s) to come with him out of Medina for mubahala. When Christians saw the Prophet (s), Abu Haritha asked who were those coming with him? And he received the answer: "the one walking before him is his cousin and son-in-law and most beloved person to him; those two kids are his grandsons, and the lady with him is his beloved daughter."

The Prophet (s) sat on his knees for mubahala. Then Sayyid and 'Aqib asked their sons for mubahala. Abu Haritha said: "I swear to God that he has sat like prophets used to sit for mubahala", and returned. Sayyid asked him, "where do you go?!" Abu Haritha answered, "If Muhammad (s) was not right, he would not dare to come for mubahala like this, and if he (s) engages in mubahala with us, even one Christian will not remain alive before this year finishes!" In another narration, he said, "I see faces, that if they ask God to pull out a mountain, indeed it will be pulled out. So, do not engage in mubahala; otherwise, you would be dead, and not even one Christian will remain alive."

Then, Abu Haritha came to the Prophet (s) and said, "O Abu l-Qasim! Let us not do mubahala and make peace with us on something we can afford to do." Then, the Prophet (s) made peace with them with the condition that they pay two thousand robes (in Arabic: حُلَّة, romanized: ḥulla) every year, which every robe was forty dirhams, and also the condition that if Yemen engages in a war, they lend thirty shields, thirty spears and thirty horses to Muslims and the Prophet (s) is responsible for returning them. This way, the Prophet (s) wrote the peace treaty, and the delegation returned.

Later, the Prophet (s) said, "I swear to God, who my soul is in His grasp, that death of the people of Najran had become close and if they engaged in mubahala with me, they surely would turn into monkeys and pigs and their whole land would burn and they would burn and God would destroy all the people of Najran, and even birds would not remain on their trees and all Christians would die in less than a year." Shortly after the delegation returned to Najran, Sayyid and 'Aqib came to the Prophet (s) with gifts and converted to Islam.

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2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ بَلَغَنِي عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) أَنَّ رَجُلاً أَتَى النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وآلِه) فَقَالَ يَا رَسُولَ الله أَهْلُ بَيْتِي أَبَوْا إِلا تَوَثُّباً عَلَيَّ وَقَطِيعَةً لِي وَشَتِيمَةً فَأَرْفُضُهُمْ قَالَ إِذاً يَرْفُضَكُمُ الله جَمِيعاً قَالَ فَكَيْفَ أَصْنَعُ قَالَ تَصِلُ مَنْ قَطَعَكَ وَتُعْطِي مَنْ حَرَمَكَ وَتَعْفُو عَمَّنْ ظَلَمَكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كَانَ لَكَ مِنَ الله عَلَيْهِمْ ظَهِيرٌ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from Ishaq ibn ‘Ammar who has said the following: “It is narrated to me from Abu ‘Abdillah (a.s.) who has said that once a man came to the Holy Prophet and said, ‘O Messenger of Allah, my family has refused to do anything for me but to cut off and abuse me, and I also want to reject them.’ He (the Messenger of Allah) said, ‘If you do so, Allah will reject all of you.’ He then asked, ‘What should I do?’ He (the Messenger of Allah) said, ‘Maintain good relations with whoever cuts you off, give to those who deprive you, and forgive those who do injustice to you. If you do this, you will have support for this from Allah.’”

Al-Kāfi - Volume 2, Good Relation with Relatives, Hadith #2

?️Prioritising Certain Supplications Over Others?️

Our goal when reading supplications of the Imams is to communicate with Allah in the best way and with the best words. This is why reciting supplications that are authentically transmitted from the Imams is important. This does not mean it is impermissible to recite supplications which have reached us with weak chains, but you should recite these supplications with the hope they are from the Imam so long as they are in line with the Qurʾān, Sunna, and the way our Imams supplicated. It's problematic when we recite supplications which have spurious origins and proceed to attribute these to them or ignore what has been reliably transmitted from them. We merely desire a level of confidence that the supplication is from the Imam, this is done by using the tools of ḥadīth sciences, the Arabic language and principles of Uṣūl al-Fiqh. Do not overemphasise dubious supplications and give them more importance in our religion than they deserve.

قال صعصعة بن صوحان وغيره من شيعته وأصحابه: كان فينا كأحدنا لين جانب وشدة تواضع وسهولة قياد وكنا نهابه مهابة الأسير المربوط للسياف الواقف على رأسه . 
وقال معاوية لقيس بن سعد رحم الله أبا حسن فلقد كان هشا بشا ذا فكاهة. قال قيس: نعم كان رسول الله ص يمزح ويبتسم إلى أصحابه وأراك تسر حسوا في ارتغاءوتعيبه بذلك أما والله لقد كان مع تلك الفكاهة والطلاقة أهيب من ذي لبدتين قد مسه الطوى تلك هيبة التقوى وليس كما يهابك طغام أهل الشام.
وقد بقي هذا الخلق متوارثا متناقلا في محبيه وأوليائه إلى الآن كما بقي الجفاء والخشونة والوعورة في الجانب الآخر ومن له أدنى معرفة بأخلاق الناس وعوائدهم يعرف ذلك.

شرح نهج البلاغة لابن أبي الحديد: ج، ص٢٠ - ٢١.