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Tuesday 25th of June 2019
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The Names of Hadrat Fatima Zahra (A.S.)

Naming newborn children is considered a principle divine rule. Allah Almighty named Adam and Eve the first day He created them; He also taught Adam all names. Man, too, has followed this rule and practiced it ever since. Naming is an essential rule for civilized people.
People's names vary according to different times, generations and languages. There may also be a relationship between the name and it’s meaning; although this is not always true. Thus, some names can be derived from entities other than lingual material.
Nevertheless, advocates of Allah's religion give names special importance. This practice has a significant meaning, for a human being is called by his name; hence a good or bad name leaves its effect on the holder. Indeed, there is special importance in good names; it is noteworthy to mention that when Imran's wife gave birth to a daughter she said:
“And I therefore call her Mariam”.
Furthermore, Allah chose the name for His prophet Yahya (A) before he was conceived. Allah Almighty says that Zakariya, Yahya's Father, said:
"So give me an heir as from Thyself. "(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! One with whom Thou art well pleased!"
(His prayer was answered):
"O Zakariya! We give thee good news of a son: His name shall be Yahya: On none by that name have we conferred distinction before." (19: 5?7)
It is also clear from His saying, "On none by that name have we conferred distinction before;" that Allah (Glory be to Him) assigns the names of His special worshippers, such as prophets and Imams, in place of their parents.
Let's take a look at a large group of narrations which discuss naming Fatima Zahra, plus the reason for giving her this name; then also state that her name was given to her because of certain incitements, not offhand, nor as a result of admiring of preferring such a name; rather, it is the relationship between the name and the person which was considered.
Imam Sadiq (A) said:
"Fatima has nine names near Allah (Exalted be His Name), they are: Fatima, Siddiqah (the honest), Al?Mubarakah (the blessed one), At?Tahirah (virtuous), Az?Zakiyah (the chaste), Ar?Radhiatul Mardhiah (she who is gratified and who shall be satisfied), Al?Muhaddathah (a person, other than a prophet, that the angels speak to), and Az?Zahra (the splendid)."
1. It was reported in Bihar, v. 10, [46] that Imam Abu Ja’far Al?Baqir (A) said:
"When Fatima was born, Allah (Exalted is His Name) revealed to an angel to speak the nameFatima with Muhammad's tongue. Allah then said:
“I have bestowed knowledge upon you and safeguarded you from menstruation." Then Abu Ja’far (A) added:
"By Allah, Allah (Blessed and Exalted is His Name) bestowed knowledge on her and safeguarded her from menstruation with the covenant." [47]
2. Imam Redha and Imam Jawad (A) said:
"We heard Ma'moon narrating from Rashid, from Al?Mahdi, from Al?Mansoor, from his father, from his grandfather that Ibn Abbas said to Mu’awiya:
‘Do you know why Fatima was given that name?'
He said: `No.'
Ibn Abbas said:
`Because she and her followers are protected from Hell, I heard Allah's Messenger say thus.’
3. Imam Redha, quoting his Fathers (A) said:
"The Messenger of Allah (S) said:
`O Fatima, do you know why you have been given the name Fatima?'
Ali (A) said:
`Why was she named (Fatima)?'
He replied:
`Because she and her followers (Shiites) are protected from Hell. "'
4. Imam Sadiq (A) said:
"Do you know the explanation of (the name) Fatima?
I said:
`Inform me my Master.'
He said:
`She is safeguarded from evil.'
He then added:
`Had AmirAl?Mu'mineen not married her, no man on earth from Adam on would have been suitable for her until the Day of Rising. "'
This narration was also reported by a group of Sunni scholars, among them being Ibn Shirooyah Ad?Dailami who said: 
"Um Salamah said: 'The Messenger of Allah said:
`Had Allah not created Ali, there would not have been an equal to Fatima.'
Besides Ad?Dailami, Kharazmi in Al?Manaqib, Munawi in Kunuz A1?Haqaeq, and Qandouzi in Yanabea Al?Mawaddah have reported this tradition by quoting Um Salamah and Al?Abbas, the Prophet's uncle.
5. Kharghoushi and Ibn Batta reported in their books Sharaf An?Nabi and Ibaneh that Imam Sadiq (A) said:
"The Messenger of Allah (S) said to Ali:
`Do you know the reason Fatima was given that name?'
Ali said:
`Why was she given that name?'
He said:
`Because she and her followers (Shiites) are safeguarded from the fire.”
6. Imam Redha (A) said that his father quoted Amir Al?Mo'mineen (A) as saying:
"I heard Allah's Messenger say:
'Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what 1 preach. " [48]
The above mentioned traditions have also been narrated by a large group of Sunni scholars, among them are:
1. Khwarazmi in Maqtal Al?Hussain, p. 51, said:
“Ali Ibn Abu Talib said: 'The Messenger of Allah said:
`My daughter was named Fatima because Allah (Glory be to Him) safeguarded her from the Fire. ‘"
2. Tabari in Dhakhaer Al?Uqbi, Qandouzi in Yanabea Al?Mawaddah p. 194 and Safawi in Nuzhat Al?Majalis reported that Ali Ibn Abu Talib (may Allah be pleased with him) said:
"The Messenger of Allah (S) said to Fatima:
`O Fatima, do you know why you have been named Fatima?'
Ali said:
`O Messenger of Allah, why was she named Fatima?'
He said:
`Because Allah will surely safeguard her and her progeny from the Fire on The Day of Resurrection. "
Fatima's name was dear to Ahlul?Bayt; they respected the name and those who held it. For instance, Imam Sadiq (A) inquired from one of his companions about the name to be given to his newborn daughter, the man replied:
"I named her Fatima."
Imam Sadiq then said:
“Fatima?! May the peace of Allah be upon Fatima. Now that you have given her the nameFatima, refrain from slapping or abusing her, rather honor her."
Besides this tradition, it was reported in Wasa'el v. 7, on the authority of Sukunei as:
"O Sukunei; what grieves you?
I answered:
A girl has been born to me...'
He said:
`What have you named her?'
I said:
'Fatima.' 
Then he said:
`Fatima!! Oh, Oh, Oh (in admiration). He then said, `Now that you have named her 
Fatima, refrain from abusing, cursing or slapping her. "
Also in Safinat Al?Bihar, Imam Abu Al?Hassan Al?Kadhim said:
"Poverty shall not enter a house inhabited by people having the names Muhammad.. andFatima from among women."
The first of these three traditions was commented on by Imam Baqir (A); he stated:
"By Allah, He (Glory be to Him) bestowed her with knowledge and safeguarded her from menstruation with the covenant."
The covenant mentioned here refers to the corpusclent (seeds) world mentioned in the Holy Quran in the following verse:
"When thy Lord drew forth from the children of Adam from their loins? their descendants, and made them testify concerning themselves (saying): Am I not your Lord?'
They said: `yea!" (7: 172) 
In summary, this means that Allah Almighty drew forth from Adam (from his loin), his descendants in the form of seeds (or corpuscles), then presented them to him and said:
"I will make a covenant with your descendants that they shall worship me without associating anything with me; I shall?in turn?guarantee their sustenance." 
He then said to them: "Am I not your Lord?"
They said: "Yes, we bear witness that you are our Lord."
He (Glory be to Him) said to the angels: "Bear witness." 
The angels said: "We bear witness."
It was mentioned that Allah Almighty gave Adam's descendants the ability to realize, understand, and hear His speech. He then placed them back in Adam's loin. Therefore, mankind is held in Adam until everyone shall be brought forth by Allah at the time, which has been destined by Him. So whoever adheres to Islam, holds to the covenant; and whoever disbelieves and rejects it, violates that covenant.
This account was derived from a large number of traditions and verified narrations. Imam Baqir (A) pointed out that it was decreed that Fatima would be safeguarded from menstruation in that world, which is also called the "World of Covenant."
In relation to the many traditions that spoke of the world of Covenant, we mention some of them herein as examples:
1. It was reported in Tafsir Al?Burhan that Imam Sadiq (A) said:
The Prophet was asked: "How do you excel over mankind?" 
The Prophet answered: "I was the first one to bear witness to my Lord; when Allah took the oath from the Prophets and made them testify concerning themselves (our Lord Said): Am I not your Lord?' 
They replied: ‘Yes. Therefore, I was the first of them to reply."
Abu Basir: "I asked Abu Abdullah?Imam Sadiq
How did they answer Him when they were corpusclens?'
He said: `He implemented in them that with which they could answer Him when He asked; 
Aisha added: “He means the covenant."
2. Zurareh reported that he inquired from Imam Baqir about what is meant by: 
"When thy Lord drew forth from the children of Adam?from their loins?their descendants” 
He said: “(It means that He drew forth) from Adam's loins his descendants until the Day of Resurrection, so they came forth in the form of corpusclens. He then taught and acquainted them to His creation; and had He not done so, no one would have known His Lord.”
3. When Umar Ibn Al?Khattab performed pilgrimage and embraced the (Black) Stone, he said: 
"I know by Allah?that you are a stone which neither harms nor benefits, and had I not seen Allah's Messenger embrace you, I would not have embraced you."
However, Imam Ali (A) said: 
“Abu Hafz, do not say this, for Allah's Messenger did not embrace it (the black stone) save for wisdom he knew, and had you read the Quran and realized its interpretation, as others have, you would have understood that it can harm and bring benefits to you. It has two eyes and two lips and possesses a keen tongue that testifies for those who fulfill their obligations to it."
Umar then said: "Then show me that in Allah's book, Abu Al?Hassan."
Imam Ali (A) said: 'Allah Almighty said:
“When thy Lord drew forth from the children of Adam (from their loins) their descendants and made them testify concerning themselves (saying): Am I not your Lord? They answered: Yea! we do testify. Thus, when they affirmed their obedience to Him as their Lord and as His slaves, He make a covenant with them that they would make pilgrimage to His sacred House. He then created parchment finer than water and said to the Pen: Write down My creatures’ fulfillment of pilgrimage to my Sacred House. The pen wrote mankind's fulfillment of pilgrimage on the parchment, then it was said to the (Black) Stone: Open your mouth; it opened it and the parchment was inserted there.
He then said:
`Safeguard it and testify for My worshippers their fulfillment (of pilgrimage). The Stone then descended in obedience to Allah.’
"O Umar, do not you say when you embrace the stone? I have fulfilled my covenant, and kept my oath, so you may testify for me?'
Umar said: "Yes, by Allah."
Imam Ali (A) then said: "It is for this reason that you do so."
A large group of narrations, which include a study regarding the world of Covenant, can be found such as Al?K?fi collected by Al?Kulayni, Al?Bihar by Al Majlisi, and other collections of traditions.
Nevertheless, some scholars?may Allah forgive them??misunderstood these narrations, which leads them to doubt their authenticity despite the unambiguous meaning of the verse.
In conclusion, it was since or even prior to the events of the world of seeds (which is also called the world of Covenant) that the Messenger of Allah and his Progeny's?includingFatima's?virtue was recognized.
This fact should not be doubted for there are many narrations, which have been successively reported by scholars of both sects (Sunni and Shiite). All these narrations support this affair; the traditions that have been mentioned by the Shiite scholars are too numerous to include here. As for those, which have been reported by the Sunni scholars, Safuri Shafe'i mentioned in his book Nuzhat Al?Majlis v. 2, p. 223, that Kesae and others said:
"When Allah created Adam... (until he said) there was a brilliant girl from whom light was illuminating and on her head was a golden crown ornamented with diamonds; the like of whom Adam had never seen.
Adam asked: `My Lord who is this girl?'
Allah said: 'Fatima Bint Muhammad.'
Adam said: `My Lord, who is her husband?'
Allah said: `O Gabriel, open the gate of the ruby palace;' when Gabriel did, Adam saw a dome of camphor and inside it was a golden bed equipped by a young man as beautiful as Yusef.'
He then said: “this is her husband, Ali Ibn Abu Talib.”
Also, Asqalani in his book Lisan Al?Mizan v. 3, p. 346, writes that Imam Al?Hassan Ibn Ali Al?Askari (A) reported that his Fathers quoted Jabir Ibn Abdullah as saying: "The Messenger of Allah (S) said: 'When Allah created Adam and Eve, they strutted through paradise and said: `Who are better than we?' At that moment they noticed an image of a girl like they had never seen before; from this girl came an illuminating light so bright that it almost blinded the eyes.
They said: 'O Lord, what is this?'
He answered: 'This is the image of Fatima, the mistress of your women descendants.'
Adam asked: 'What is this crown on her head?'
Allah said: 'Her husband Ali '
Adam then asked: 'What are her two earrings?'
Allah replied: 'Her (two) sons, they were ordained in My ever?existent knowledge two thousand years before I created you’
AL–SIDDIQAH (THE HONEST)
We have already mentioned that one of Fatima's names was Siddiqah. This word means a woman with scrupulous honesty or sincerity.
Siddiqah differs from the word Sadook, in that the first is scrupulous and precise in telling facts. Furthermore, several other meanings have been given to the word Siddiqah; among them are:
A. She who is a truth?teller.
B. She who never lies.
C. She whose deeds conform to her words.
D. She who never lied, because she is used to truthfulness.
E. A woman with scrupulous speech and beliefs, and whose deeds conform to her words.
F. She who believes in the commands of Allah and His Prophet's, without doubting any of them.
This last opinion is supported by the following Quranic verse: 'and those who believe in Allah and His apostles; they are the truthful..." (57: 19)
Although these various meanings have been given to "Siddiqah," it is unanimously agreed upon that the various verses and traditions, counted "Siddiqun" among the apostles and martyrs, who will enjoy special treatment. This becomes apparent when looking at the following Quranic verses:
'All who obey God and the Apostle, are in the company of those on whom is the Grace of God, ? of the Prophets. (Who teach) the Sincere (lovers of Duth), the Witnesses (who testify), and the righteous (who do good): Ah! What a beautiful fellowship!" (4: 69)
"(Also) mention in the Book (the story of) Ibrahim: He was a man of truth, a prophet." (19: 41)
'Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet." (19: 56)
"Christ the son of Mary was no more than an apostle; many were the apostles that passed away before him. His mother was a woman of truth." (5: 78)
When interpreting "His mother was a woman of truth", it was said that Mariam was called "Siddiqah" because she believed in the signs of the Lord, her son's position, and that which he preached to her. This point is supported by the verse:
“And she believed in the words of her Lord."
Another meaning, which is given to this verse, is that Mariam was called "Siddiqah" for her truthfulness and the greatness of her position.
After reviewing the verse, we can easily conclude that some people say they believe in Allah, the apostles, the divine books and religious rules, but show contradictory actions. This becomes clear when some people claim they believe that Allah watches them, yet they disobey and violate His rules; while knowing of Allah's prohibition of liquor usury adultery, and that He decreed some rules and assigned certain duties to them, which if they perform, He will grant them paradise; and those who violate them will be subjected to Hell. These people have not reached the level of applying their words and claims into actions.
On the other hand, "Siddiqun" are those who believe in truth and righteousness, and practice what they believe. Their number is small at any given place or time; in fact, a survey might show that in some town there is not even one Siddiqah.
Finally, it is easily recognized that Lady Fatima (A) reached this level of "Siddiqun." She was given the title Siddiqah by Allah's Apostle (S), as was mentioned in Ryad An?Nadherah v.2, p.202. and in Sharaf An Nubuwwah; he (S) said to Ali (A):
"You have been given three things which have been given to no one else, not even me, (they are):
You have been given a father?in?law like me and my father?in?law was not like me.
You have been given an honest (Siddiqah) wife like my daughter, and 1 have not been given the like of her as a wife.
And, you have been given Hassan and Hussain from your loin and 1 was not given two sons like them.
But you are from me, and 1 am from you."
Also, Mufadhdhal Ibn Amr said:
"I asked Imam Sadiq (A): Who gave major ablution to Fatima (Ghusl Mayyet)?
He answered: ‘Amir Al ?Mo'mineen (A) (Ali)’
I reacted in such a way that made it appear as if I could not believe he (A) would do so. 
Thus, Imam Sadiq (A) said: It appears as if you feel uncomfortable about what I told you?
I said: May I be your sacrifice, I indeed do.
He then said: Do not be annoyed by this, for Fatima was a `Siddiqah' and no one save a `Siddiq' can give her ablution. Don't you know that no one gave ablution to Mariam save Isa (A)."

 

AL – MUBARAKEH (THE BLESSED ONE)
Barakah means: multiplication, felicity and abundance; as T?j Al?Arous clarifies. Also, Ragheb said: Because divine goodness springs from an ever ? continuous source in an unlimited manner, it is said that anything which noticeably multiplies or increases is Mubarak or blessed.
Allah Almighty gifted Fatima with abundant blessings, and made her the Mother of the Prophet's descendants on whom Allah has bestowed ever ? lasting benevolence.
Upon reviewing the history of Fatima's offspring, we find that when she died, she left behind two sons and two daughters, they are:
Imam Hassan and Imam Hussain, Zainab and Umme Kulthum. But when the event of Karbalaoccurred, Imam Hussain and his children achieved martyrdom, and Ali Ibn Al ? Hussain (Imam Zain Al?Abedeen) was the only surviving child of Imam Hussain. Also seven of Imam Hassan's children and two of Zainab's sons achieved martyrdom. Umme Kulthum had no children.
After the events of Karbala, inflictions successively befell the Prophet's descendants. Torture and massacres continued against them starting with the battle of Harra, Zaid Ibn Ali's and Fakh, and going through the agony they suffered throughout the Umayyad era. But when the Abbassides came to power, they broke the Umayyad record of eradicating and annihilating Fatima's offspring (more details about the sufferings they encountered can be found in Maqatel Al Talibeen).
The struggle continued for two centuries until Imam Al?Hassan Al?Askari died in Samera as a result of eating poison, which was placed in his food. Furthermore, Salah Ad?Din Al?Ayobi was as savage as the Abbassides in massacring the Prophet's descendants and followers. He committed mass murders and brutal crimes, which bring shivers to the spine.
Nonetheless, Allah Almighty bestowed benevolence and blessings upon Fatima Zahra's descendants. He implemented abundant multiplicity in them.
The interpretation of the verse:
"To thee have we granted Kauthar" (108:1) varies according to interpreters. The most popular viewpoint of the meaning of Kauthar is a famous fountain or domain, which will be given to the Apostle on the Day of Resurrection; the literal meaning of Kauthar is abundance or abundant benevolence.
Suyuti in Dur Al?Manthour, regarding the meaning of Kauthar, writes: "Buhkari, Ibn Jarir and Al?Hakim reported on the authority of Abu Bishr Ibn Said Ibn Jubair that Ibn Abbas (may Allah be pleased with him) said:
`Al?Kauthar is abundant goodness which Allah gave the Apostle.'
Abu Bishr said:
I told Ibn Jubair that some people claim that it is a river (fountain) in Paradise, he said: 
`The fountain in Paradise is part of the abundant benevolence which He (Allah) gave him (S)’
Razi's interpretation of the above-mentioned verse is more appropriate. He held the view that what is meant by Kauthar is Fatima Zahra. In Majma' Al Bayan, Tabarsi writes regarding this subject: 
"It was said that Kauthar means abundant benevolence, it has also been said that it means the multiplicity of a given person; and the descendants of Fatima have enormously multiplied in a way that they will exist until the Day of Resurrection."
Fakhr Razi made the following comment in his Interpretation of the Quran regarding this verse:
"In reference to the third viewpoint which advocates the meaning of descendants to "Kauthar," some scholars say: 
“Since this chapter was revealed to refute the claim of an infidel who attempted to denounce the Prophet (S) for not having sons, it becomes clear that the meaning given here is that Allah gave the Prophet (S) offspring, which will be everlasting. We must keep in mind that numerous massacres have been committed against Ahlul?Bayt, yet still the world is full of them; while the Umayyads have vanished save a few who are worthless. Besides this, prominent scholars have descended from Fatima's sons, such as Al?Baqir, Al?Sadiq, Al?Kadhim, Al?Redha (A), Al Nafs Al?Zakyyah and others."
This explanation correlates to the following: An infidel denounced the Prophet when one of his children died and said Muhammad is now without offspring, therefore when he dies his name will die with him. It was because of this incident that Allah revealed this chapter to His Apostle assuring him; it is as if He (Glory be to Him) said: 
"You have lost your son, but We have given you Fatima; although she is just one, Allah will make that one many."
A survey of the world's population attests to this conclusion; for Fatima's descendants (who are also the Prophet's descendants) are spread around the globe as follows: Iraq?one million, Iran?three million, Egypt?five million, Morocco?five million, Algeria, Tunis, Libya, Jordan, Syria, Lebanon, Sudan, the Persian Gulf countries including Saudi Arabia, Yemen, India, Pakistan, Afghanistan, and Indonesia?approximately twenty million descendants of the Prophet of Islam.
An Islamic country in which descendants of Fatima Zahra do not live is hard to find. Their number is estimated to be thirty ? five millions; however, if precise and accurate statistics are taken, their number could be much higher.
Included among the Prophet's descendants are kings, princes, ministers, scholars, writers, prominent characters, and geniuses. Some are honored by their lineage and others ignore it and give no importance to it. Some follow Ahlul?Bayt, while others violate their doctrine. I have even heard of some descendants of Fatima (A) who live in Indonesia and are enemies of Ahlul?Bayt (A)!
More amazing is the fact that some Muslims refuse to accept their lineage of Fatima and Ali; rather they claim that such a lineage is forged and unacceptable. These people ferociously fought this idea up to the point that they shed innocent blood to implement their ideas.
Hajjaj, Mansour Dawaniqi, Haroon Al?Rashid and others are known advocates of this idea.
It was mentioned in volume ten of Bihar that Amr Al?Shube said:
"One night Hajjaj summoned me to his palace; this horrified me, so I performed ablution and wrote my will; then went to meet him. When 1 entered his room, I saw a sword and a leather mat (usually used for executions). I greeted him and he replied to me and said: Do not fear anything, for I pardon you throughout the night and until tomorrow noon.' He then ordered me to sit next to him; meanwhile a tied and shackled man was brought to him; 
Hajjaj said: `This old man claims that A1?Hassan and Al?Hussain are the Prophet's children; he shall prove this from the Quran or I will cut his head off.'
I said: ‘He should be freed from his chains, because if he proves his claim, he will surely go free, and if not, then a sword cannot break those chains.'
They freed the man of his shackles, but kept his hands cuffed; I was grieved when I saw that he was Sa’id Ibn Jubair and said: How can he bring proof from the Quran in this regard?
Hajjaj said: `Bring me proof from the Quran or will behead you.'
He said: `Wait.' He waited for a while when Hajjaj repeated his demand and Sa’id asked for more time to think. When Hajjaj repeated his demand for the third time, Sa’id said:
`I seek refuge in Allah from the cursed devil, in the Name of Allah the Beneficent, the Merciful.
We gave him Isaac and Jacob; all (three) We guided; and before him, We guided Noah; and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; thus do We reward those who do good.' (6: 84)
Then he stopped and said to Hajjaj: `Read the following verse And Zakariya and John and Isa.'
Then Sa’id said: `How does Isa fit in here?'
Hajjaj replied: `He is one of Ibrahim's offspring.'
Sa'id said: `Isa did not have a father, yet he was Ibrahim's descendant because he was his daughter's (Maryam) son, therefore Hassan and Hussain are more worthy of being called the Prophet's children especially that they are closer to him (the Prophet) than Isa was to Maryam.'
When Hajjaj heard this, he granted him ten thousands dinars and set him free.
Shube added:
"In the morning I said to myself. `It is incumbent upon me to visit that old man and learn the meaning of the Quran, which I thought I know but really do not.' I entered the Mosque and found that old man giving everyone ten dinars; I then heard him say: All this is because of the blessings of Hassan and Hussain (A). We were grieved once but cherished a thousand times, we also pleased Allah and His Apostle. "
Another narration which shows the extent of arrogance and insistence on discrediting Ahlul?Bayt and depriving them of the honor of relationship to the Prophet (S) says:
Sheikh Majlisi reported on the authority of Ihtijaj and Tafsir Ali Ibn Ibrahim in Bihar that Abu Al?Jaroud said:
'Abu Ja’far Al?Baqir (A) said to me:
'Abu Jaroud, what do they (followers of other than Ahlul?Bayt) say about Al?Hassan and Al?Hussain (A)?'
I said: 'They deny the fact that they are sons of Allah's Apostle.'
He then said: 'So with what do you debate them?'
I said: 'With Allah's saying about Isa Ibn Maryam:
"And among his progeny David and Solomon, Job, Joseph, Moses, and Aaron; thus, do we reward those who do good," (6: 84) and that Allah Almighty made Isa a descendant of Ibrahim.” 
He said: 'Then what do they say?'
I said: 'They say: 'A daughter's son can be called a son but he is not actually a real descendant.’
He said: 'How do you argue with them?'
I said: 'We quote the following verse for them':
'Say: Come! Let us gather together, our sons and your sons, our women and your woman.' [49]
Then he said: 'Then what do they say?'
I replied: 'They say: "It is common in Arabic for a man to call another man's children Our children while they are really others' children."'
Imam Baqir (Abu Ja’far (A)) then said:
'By Allah, Abu Al?Jaroud, I shall quote a verse from the Book of Allah which shows that Hassan and Hussain are his (S) direct children (form his loins); proof that can only be denied by infidels.'
I said: `May I be your sacrifice, what verse are you speaking of?' He answered: `When Allah said:
"Prohibited to you (for marriage) are your mothers, daughters... until (those who have been) wives of your sons proceeding from your loins. "
Ask them, Abu A1 Jaroud, was it permitted for Allah’s Messenger to marry Al?Hassan and Al?Hussain's wives (had they been divorced)?
If their response is affirmative, then they have lied and sinned; and if their answer is negative, it is because they are his children proceeding from his loins. "'
In another debate, which took place between Haroun Al?Rashid and Imam Musa Ibn Ja’far (A) mentioned by Bihar Majlisi on the authority of Oyun Akhbar Al?Redha, Haroun said to the Imam:
"Why did you permit people to trace your ancestry back to Allah's Messenger (S) and call you sons of Allah's Apostle while you are descendants of Ali? Men are traced to their fathers; Fatima was not but a vessel and her father, the Prophet your maternal grandfather!"
The Imam (A) replied: "Had the Prophet been brought back to life and asked you for your daughter's hand in marriage, would you fulfill his wish?"
Rashid answered: "Glory be to Allah! Why wouldn't I fulfill his wish? Indeed I would be honored among the Arabs, non Arabs, and Quraish to do so."
The Imam then said: "But he would not ask to marry my daughter, nor could I give her to him in marriage."
Rashid exclaimed: "Why not?"
The Imam said: "For he has begotten me and has not begotten you. "
Rashid then said: "You are right, Musa;" and added: "but why do you claim to be the Prophet's offspring while he did not beget sons? And since offspring are sons not daughters and you are Fatima's children, she did not have offspring."
Upon hearing this, the Imam apologized to Rashid and asked to be excused; he did not want to answer him in observance to the law of prudence (taqiya). Nevertheless, Rashid insisted on hearing his arguments and said: "You are obligated to bring me your arguments from the Quran, you children of Ali, and since you are their Imam of the time and chief, as I was told, I will not excuse you until you bring me proof from Allah's Book, from which you know the interpretation of every letter, as has been written in this verse:
`Nothing have We left unattended from the Book.'
Furthermore, you dispensed with the opinions of other scholars and `qiyas' (inference)."
The Imam then said: 'am I permitted to give you the answer?"
Rashid said: "Indeed you are."
The Imam then said: "I seek refuge in Allah from the cursed devil. In the name of Allah, the Beneficent the Merciful:
And among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron; Thus do We reward those who do good; 
“And Zakariya and John, and Jesus (Isa). "
The Imam continued, "Who is Isa's Father?"
The Imam then said: "Therefore, he is considered among the Prophet’s offspring through Maryam; likewise, we are the offspring of the Holy Prophet (S) through our Mother, Fatima (A)..."
These were some of the verses that Ahlul?Bayt (A) used as proof of their lineage to Allah's Apostle through Fatima Zahra.
There are a great number of narrations, which declare the same thing; among them are:
1. Al?Khateeb Al?Baghdadi v.1, p.316, in T?rikh Baghdad reported that Ibn Abbas said:
"I was in the company of my father, A1?Abbas Ibn Abdul Muttalib, sitting in the presence of Allah’s Messenger (S) when Ali Ibn Abu Talib entered and greeted us. The Prophet(S) returned his Salam, stood up and while smiling, embraced him and kissed his forehead. The Prophet then asked him to sit near to him."
Al?Abass asked: "Messenger of Allah, do you love him?"
The Prophet replied: "Uncle of Allah's Messenger! By Allah, Allah loves him more than I do. Surely Allah made every Prophet’s progeny proceed from him, and made my progeny proceed from this one."
2. Also, Kharazmi in Man?qib p.229, narrates the following:
Allah’s Apostle declared: "Surely Allah made every Prophet's progeny proceed from his own loins, and made my progeny proceed from Ali's loins."
This narration was reported by the following writers:
Muhib Ad?Din?Tabari in Dhakhaer Al?Uqbi, Hamueeni in Faraed As?Semtain, Dhahabi in Mizan Al?Etedal, Ibn Hijr in Sawaiq Al?Muhriqa p.74, Mirza Hindi in Muntakhab Kanz Al?Umal, Zarqani in Sharh Mawahib Ladonyyah, and Qandouzi in Yanabi' Al?Mawaddah p.138.
Nisaee also mentioned in Khasaes Amir Al?Mo'mineen on the authority of Muhammad Ibn Usama Ibn Zaid, that his Father said:
“Allah's Messenger said: ‘As for you Ali, you are my son?in?law and the father of my offspring; you are from me and I am from you.'”
The same narrator reported that Usama said:
"I went to visit the Prophet of Allah one night; he (S) came out carrying something that I didn't recognize under his cloak. When I finished my work with him I said. `What do you have under your cloak?' When he opened his cloak, I saw Al?Hassan and Al?Hussain on his lap. The Prophet then said:
`These are my children and my daughter’s sons; O Allah, you surely know that I love them, therefore love them. "
Despite the large number of traditions, which declare that Al?Hassan and Al?Hussain are the Prophet of Allah's children, some ignorant writers try to deny this fact. These writers quote the Quranic verse:
"Muhammad is not the Father of any of your men,"
to prove that he (S) was not anyone's Father. These writers use this verse even though it is an uncontested fact that it was revealed to prove that Zaid, the Prophet's adopted son, is not related to the Prophet (S). The Apostle gave him (Zaid) in marriage to his cousin Zainab; but when Zaid divorced her, he (S) married her in obedience to Allah's command, and to prove that he(S) was not Zaid's Father, which would make Zainab prohibited to him
"Then when Zaid had dissolved (his marriage) with her, with the necessary formalities, We joined her in marriage to thee: In order that (in the future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the later have dissolved with necessary formalities (their marriage) with them. And Allah's command must be fulfilled." (32: 39)
Thus, prohibiting marriage with the previous wives of a son depends on proving their actual lineage to the father; if such a lineage cannot be proved, then marrying the previous wives is not prohibited. It is for this reason that Allah Almighty said:
"Of any of your men."
If this was not the case, then what about Ibrahim, Al?Qasim, Al?Taeeb and Al?Mutahhar who were all his (S) sons.
Furthermore, it has already been verified that the Prophet (S) said to Imam Hassan (A): 
"This son of mine is a Master."
He also said:
“Al?Hassan and Al?Hussain, these two sons of mine, are Imams whether they rise or forebear."
and:
"Every daughter's children are called to their Father, save Fatima's children; for I am their Father."
In another interpretation of "of any of your children," some scholars say: "What He meant by "Men", was the mature ones; and none of his children were mature at that time."
In conclusion, whatever has been said about the Apostle's sons, can be said to include Al?Hassan and Al?Hussain. They were the Prophet of Allah's sons.


source : http://abna.ir
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