He (Ibn Sa’d) said: Muhammad Ibn ‘Umar al-Aslami informed us; he said: More than one learned man have narrated before me; they said: The deputation of Khawlan arrived, consisting of ten members in Sha’ban of tenth year. They said: 0 Apostle of Allah! we believe in Allah and testify to the truth of His Apostle. We represent our people whom we have left behind us, and we have exhausted our camels in the journey. The Apostle of Allah, may Allah bless him, said: What about ‘Amm Anas. their idol? They said: In disgraceful and ignominous condition. We have exchanged it with Allah Whom you have guided us. When we return to it, we shall demolish it. They asked the Apostle of Allah, may Allah bless him, many questions respecting their religion. He gave them information and ordered (a person) to teach them the Qur’an and sunnah. They were lodged in the house of Ramlah Bint al-Hàrith and they were ordered to be given hospitality. After a few days they came to take leave to depart. He ordered them to be given in reward twelve and a half uqiyahs (of silver). They returned to their people and did not unfold their luggage till they had not demolished ‘Amm Anas. They forbade what the Apostle of Allah, may Allah bless him, had forbidden and made lawful what he had declared lawful for them.
This alliance was of great importance that on the one hand it was the origin of the progeny of the Prophet (s.a.) and on the other the enemies of Islam were quietened who were blaming him of being issueless. Although the Prophet (s.a.) male issues didn’tsurvive, Hassan (a.s.) and Hussain (as.) on account of being the sons of his daughter, Fatima Zehra, were acceptedas his sonsand through them his progeny prospered andspread throughout the world. Therefore the Prophet (s.a.) said:
“Allah has put the progeny of
All other prophets in their backbones And my progeny in the backbone of Ali ibne Abi Talib (a.s.)”
Ref: Sawaiq Mohriqa, Page 154
Whether the offspring is from the daughter or from the son, it is certainly the offspring of the parents! Not considering the children of daughters as the offsprings of the father was the practice of the Days of Ignorance. In those days some persons considered it a shame to give a daughter in marriage to another family. They used to think that they were sending the daughter as a slave to the other house. In some tribes they considered a great honor to bury the newborn daughters alive. When these daughters somehow survived and were married, their children were looked down upon as outcasts. Therefore, an Arab poet of those days has very nicely described this tendency:
“Banuna banu abna ana wa bana tana
Banu hun abna ir rijal al aba ad”
Our sons’ sons are our sons
Our daughters’ sons are but strangers!
The Prophet of Islam (s.a.) termed the daughters’ offspring as the fathers’ offspring and abolished the practice of the Days of Ignorance that only the sons’ offspring deserve to be accepted as the offspring of a family. Therefore, whenever he mentioned about the sons of Fatima Zehra, he called them his own sons. The Hasanain (a.s.) too addressed him as father. The addressed Hazrat Ali (a.s.) as Ab al Hassan. But after the expiry of the Prophet (s.a.), Hasanain (a.s.) started callin Ali (a.s.)as father. Hazrat Ali (a.s.) too considered them as the sons of the Prophet (s.a.) on account of being Fatima Zehra’s sons. Therefore at the Battle of Siffin, when Imam Hassan (a.s) went forward to combat, Hazrat Ali (a.s.) said:
“Stop this youth from going to combat! His death will make me weak and shattered because I am shy of putting these two youths (Hassan and Hussain) in the mouth of death lest the progeny of the Prophet (s.a.) is extinguished!”
–Nahj al Balagha
Once Abul Jarood told to Imam Baqir (a.s) that when the Verse of Mubahila, “Abna ana wa abna akum” was presented as a proof of Hasanain (a.s.) being the sons of the Prophet (s.a.), some persons said that off course, the daughters children are the progeny but are not born from the backbone http://www.alhassanain.org/english
of the father! The Imam said that Allah says in the Holy Quran about taboo women:
“Wa halael abna akum al lazeena man aslabakum
And the wives of your sons born
From your backbone (salb) are taboo (Haram) for you”
The Imam (a.s.) told to Abul Jarood to ask the objectors whether it was permissible for the Prophet (s.a.) to marry the spouses of Hasanain (a.s.). If they said in the affirmative, they will be absolutely wrong. If they say that he cannot marry them, the only reason for it being taboo is that they were the wives of the Prophet (s.a.)’s born of his backbone (Salb).
Ibne Babawiya Qummi has written that when Imam Moosa Kazim (a.s.) was called to the court of Haroon al Rasheed, the ruler asked him why he was called the progeny of the Prophet (s.a.) although your are the progeny of Ali (a.s. and the lineage descends from the father. The Imam (a.s.) said, “If the Prophet (s.a.) came back to the world and claims matrimonial relationship with you, will you accept it?” Haroon replied, “Most willingly! This relationship for us is the matter of great pride!” Hearing this the Imam (a.s.) said:
“But he cannot clain to establish matrimonial relationship with us and nor can we give him our relationship because we are his progeny and you are not!”
Ref: Ayoon al Akhbar
Mohammed ibne Talha Shafeyee writes in Matalib al Suool that Hajaj bin Yusuf Saqafi that whenever Shabi mentioned the names of Hasanain (a.s.) he mentioned about them as the sons of the Prophet (s.a.). Hajaj got furious over it and called him to reprimand. When Shabi reached the courth, he found a groupof scholars of Koofa sitting there. Hajaj asked him, “I have heard that you call Hasan and Hussain (a.s.) as the sons of the Prophet (s.a.), although they were not his sons but the sons of his daughter, Fatima (a.s.), and the progeny is not identified through the mothers!” Shabi remained quiet for some moments and then recited the following Verse from the Holy Quran:
“Wa man zurriyat Dawood wa Sulaiman Wa Ayoob wa Yusuf wa Moosawa Haroon Kazalik najzi al mohsineen wa Zakariya Wa Yahya wa Eesa wa Ilyas kullo min al Saleheen” “And form the progeny of Ibrahim Dawood, Sulaiman, Ayoob, Yusuf, Moosa, And Haroon were the guided ones.and thus We Reward the righteous. And Zakaria, Yahya, Eesa and Yahya were Guided. They were all of Allah’s virtuous creatures. 39
After reciting this Verse Shabia said that Hazrat Eesa (a.s.) too has been included in the Progeny of Hazrat Ibrahim (a.s.) definitely because he descended Ibrahim (a.s.) through his mother Hazrat Maryam. When we treat Hazrat Eesa (as.) as the progeny of Ibrahim (a.s.) through his mother Hazrat http://www.alhassanain.org/english
Maryam binte Imran, then why the Hasanain (a.s.) cannot be termed the progeny of Mohammed (s.a.) through his daughter Fatima Zehra, their mother! In the case of Hazrat Eeesa (a.s) there was a difference of several generations between his ancestor, Hazrat Ibrahim (a.s.) and himself. But in the case of the Hasanain (a.s.) they were the next of kin to the Prophet (s.a.)! Hearing this Hajaj kept quiet.
Once Umro ibne Ass criticized Hazrat Ali (a.s.) for calling the Hasanain (a.s) as the sons of the Prophet (s.a.). When the Imam (a.s.) heard this he asked the informer to tell to the enemy of Allah ((Umro) that if they are not his sons, then the Prophet (s.a) would be termed abtar (issueless) as his father Ass ibne Wael used to call the Prophet (s.a.). The truth is that Allah has termed the enemies of the Prophet (a.s.) abtar instead of him!
Muawiah’s slave Zakwan says that once Muawiya said that instead of calling Hassan and Hussain (a.s.) as the sons of the Prophet (s.a.) they should be called the sons of Ali (a.s.) because they are not from the backbone of the Prophet (s.a.).
Zakwan says further that Muawiah instructed him to prepare a list of his progeny. He prepared a roster of his sons and the grand children and presented to his master. Muawiah asked him why he didn’t add the names of his grand children through his daughters. Zakwan said how could they come in the roster of your progeny when they are the children of your daughters? ſuawiya understood his point and said that every word is said according to the situation!
It is surprising that Muawiya accepted even the illegitimate son of his father, Ziyad ibne Sumia, as the son of Abu Sufian against the norms of Islam. But those whom Allah and His Prophet (s.a.) themselves recognized as the sons of the Prophet (s.a.) he blatantly refused to accept them as such.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 