From the aggregate of the quoted verses and the words of Qur’an exegetes, it becomes obvious that not only the Shī‘ah but in fact all Muslim scholars regard Imām al-Ḥasan and Imām al-Ḥusayn (‘a) as the children and offspring of the Messenger of Allah (ṣ).

From the aggregate of the quoted verses and the words of Qur’an exegetes, it becomes obvious that not only the Shī‘ah but in fact all Muslim scholars regard Imām al-Ḥasan and Imām al-Ḥusayn (‘a) as the children and offspring of the Messenger of Allah (ṣ).

2. One of the explicit verses of the Qur’an which testifies to the truthfulness of the said view is the verse of imprecation [āyah al-mubāhilah] in Sūrah Āl ‘Imrān. Below is the verse along with the exegetes’ notes:

﴿ فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ ﴾

“Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our selves and your selves, then let us pray earnestly and call down Allah’s curse upon the liars’.”[1]

Exegetes say: The stated verse which is known as the verse of mubāhilah tells about the debate of the Holy Prophet (ṣ) with the chiefs of the Christians of Najrān after their expression of obstinacy. By a Divine command, the Prophet went out along with ‘Alī ibn Abī Ṭālib, Fāṭimah az-Zahrā, and Imām al-Ḥasan and Imām al-Ḥusayn (‘a) with the aim of imprecation. When the chiefs of the Christians noticed the behavior of the Prophet and the Ahl al-Bayt (‘a), fear struck in their hearts and they asked the Messenger of Allah (ṣ) to reconsider his decision to imprecate and curse them. The Prophet (‘a) accepted their suggestion and at the end they agreed to forge a pact.

Since both the Shī‘ah and Sunnī scholars have consensus of opinion on the fact that on the day of mubāhilah, the Commander of the Faithful (‘Alī) (‘a), Fāṭimah az-Zahrā, and Imām al-Ḥasan and Imām al-Ḥusayn (‘a) were with the Prophet (ṣ), it becomes very clear that when the Mesenger of Allah (ṣ) said “abnā’anā” [our sons] he meant Imām al-Ḥasan and Imām al-Ḥusayn (‘a). And as such, it becomes clear that in this verse al-Ḥasan and al-Ḥusayn are considered the Holy Prophet’s (ṣ) sons.

It is necessary to note that after narrating many ḥadīths pertaining to the verse of mubāhilah, exegetes testify to the validity of this view. Here are some examples:

a. Jalāl ad-Dīn as-Suyūṭī narrates on the authority of Ḥākim, Ibn Marūdiyyah and Abū Na‘īm from Jābir ibn ‘Abd Allāh (al-Anṣārī):

– وسلّم [وآله] عليه الله صلى – الله رسول :أنفسنا”

“.فاطمة :نساءنا و الحسين و الحسن :أبناءنا و عليّّ و

““Anfusanā” [our selves] means the Messenger of Allah (ṣ) and ‘Alī ibn Abī Ṭālib, “abnā’nā” [our sons] means al-Ḥasan and al-Ḥusayn, and “nisā’nā” [our women] refers to Fāṭimah.”[2]

b. In his exegesis [tafsīr], Fakhr ad-Dīn ar-Rāzī mentions the said verse and says:

“.الحديث و التفسير أهل بين صحتها علىٰ كالمتّفق الرواية هذه أنّ واعلم”

“Know that this tradition is an example of ḥadīth on whose authenticity the mufassirūn and muḥaddithūn have consensus of opinion.”[3]

Then, he says:

و الحسن أنّ على دالّة الآية هذه :الرّابعة المسألة”

– وسلّم [وآله] عليه الله صلى – الله رسول إبنيّ كانا u الحسين

“.إبنيّه يكون أن فوجب الحسين و الحسن فدعا أبناءه يدعوا أن وعد

“The fourth issue: The said verse testifies to the fact that al-Ḥasan and al-Ḥusayn (‘a) were sons of the Messenger of Allah (ṣ) because when he was asked to call his “sons”, he called al-Ḥasan and al-Ḥusayn (‘a).”[4]

c. In his exegesis, Abū ‘Abd Allāh al-Qurṭubī states:

“.أبناءا يسمّون البنات ابناء أنّ علىٰ دليل [أبناءنا]”

““Abnā’nā” [our sons] (in the stated verse) testifies to the fact that the sons of one’s daughter are considered that one’s sons.”[5]

3. The Messenger of Allah’s (ṣ) words are a vivid proof that Imām al-Hasan and Imām al-Husayn (‘a) are sons of the Prophet (ṣ).

Here are two examples of his sayings:

a. The Messenger of Allah (ṣ) thus says concerning al-Hasan and al-Husayn (‘a):

“.أحبّني فقد أحبّهما من إبناي هذان”

“These two are my sons. He who loves them loves me.”[6]

b. Pointing to Imām al-Hasan and Imām al-Husayn (‘a), the Holy Prophet (ṣ) also says:

“.الدّنيا من ريحانتى هذين أبنيّ إنّ”

“Verily, these two sons of mine are my bunch of sweet basil in this world.”[7]