On the basis of this, the progeny of man is in fact considered to be his sons
and the children of the daughter are also the progeny of man; so no distinctio
should be placed between progeny and children. And no one can call the sons of
daughters to be children of strangers and they are considered as sons of father of
the daughter and in this condition it is correct to regard them as the progeny of
man (father of the daughter) whereas progeny is nothing, but the children of a
person.
And the evidence for this language of the Holy Quran and that the maternal
grandsons are in fact sons of father of daughter, are the following statements:
1. “Jibraeel informed me that this son of mine, Husain will be killed.”
And it is mentioned in another traditional report: “My Ummah would slay this son of mine.”1
2. He said regarding Imam Hasan (a.s.): “This son of mine is a chief.”2
3. He said to Imam Ali (a.s.): “You are my brother and the father of my sons.”3
4. Jibraeel informed me that: “Allah, the Mighty and Sublime killed 70000
persons for shedding the blood of Yahya bin Zakariya and He would also
eliminate 70000 persons for spilling the blood of your son, Husain.”4
5. And his statement: “Mahdi is from my sons and his face is like a brilliant star.”5
6. And his statement: “These two: Hasan and Husain, are my two sons;
whoever loves them, has loved me.”6
7. He said: “Call my son.” Thus Hasan bin Ali arrived.7
8. His statement: “O God, this is my son – that is Hasan – and I love him.
Then love him and those, who love him.”8
9. And he said to Imam Ali (a.s.): “What have you named my son as?”
He replied: “I will not precede you in this matter.”
The Prophet said: “I will also not precede my Lord.”
So, Jibraeel came down and said: “O Muhammad, your Lord sends you His
greetings and says: Ali with relation to you, is like Harun to Musa, except that
there is no prophet after you. Thus, name this boy after the son of Harun.”9
10. When Hasan and Husain were lost, he said: “Get my two sons.”10
11. His statement: “These two sons of mine [Hasan and Husain] are my two
blossoms in the world.”11
12. His statement: “I have named these two sons of mine [Imam Hasan (a.s.)
and Imam Husain (a.s.)] after the names of the sons of Harun: Shabbar and
Shabbir.”12
13. His statement: “If only a day remains from the tenure of the earth,
Almighty Allah will prolong that day till He raises a man from my sons, whose
name is my name”
Salman asked: “O Messenger of Allah (s.a.w.a.), which of your son?”
He replied: “From this son,” and he tapped the shoulder of Husain.13
14. Statement of Imam Hasan (a.s.) to Abu Bakr when he was on the pulpit:
“Come down from the pulpit of my father.”
Abu Bakr said: “You are right, this is the place of your father.”
And it is mentioned in a report: “Come down from the pulpit of my father
and Abu Bakr said: “This pulpit belongs to your father and is not the pulpit of my
father.”14
15. And the statement of Imam Hasan (a.s.) in his bequest: “Bury me besides
my father – that is Mustafa.”15
16. And the statement of Imam Husain (a.s.) to Umar: “Come down from the
pulpit of my father.” Umar said: “This is the pulpit of your father and not my
father. Who taught you this?”16
17. And statement of Imam Hasan (a.s.) according to narration of Shubrawi
in Al-Ittihaf:17
“The chosen one of God among creatures after my grandfather, is my father;
and I am the son of two chosen ones. Silver, that is formed from gold. Thus, I am
silver, son of two golds.”
18. And also the statement of Imam Hasan (a.s.) on the basis of the quotation of Al-Ittihaf:18
“I am one, who knows his rank and he does not have the right to reveal the
truth. Is the Messenger of Allah (s.a.w.a.) not my grandfather and father; I am the
full moon, which when it appears, the stars disappear.”
19. And the statement of the poet:
“O sons of Ahmad, my heart is split into pieces for you. And no one has ever
been as afflicted and aggrieved for you as I am.”
20. And the statement of Sahib bin Ibad:
“Is it proper for the son of Prophet to be beheaded, while among people is
present, a living man on the side of His Eminence?”
[These are all testimonies that maternal grandson is considered as son.] In
that case what was the motive of Caliph in ignoring what was present in Quran
and Sunnah of Prophet and accepting the statement of the Ansari man, which is
deviated from Book and Sunnah?
And jurist and Hafiz scholar, who regarded the viewpoint of the Ansari man
as his own religion and he reasons through words of a poet, who is not identified, whereas in Quran, traditions and literature are taken as sources, then what excuse
does he have?