concerning them:

‘Say, “I ask no reward of you for it except affection for near kin.”’ [Surah al-Shūrā: 23].”

The answer is:

Honoring the rights of al-Hasan and al-Husayn is unquestionably obligatory. It [has been established] in the Sahīh (1), from the Prophet—may Allah bless him and grant him peace—that “he addressed the people at a pond called Khumm, between Mecca and Medina, and said:

‘I am leaving among you two weighty things, one of which is Allah’s Book.’

He then spoke of Allah’s Book and urged adherence to it. He then said:

‘And my kindred, the members of my household. I remind you of Allah concerning my household; [I remind you of Allah concerning my household].’” (2)

Al-Hasan and al-Husayn were among the members of his household with the closest and most special bond to him. It is likewise established in the Sahīh that “he drew his cloak (3) around Alī, Fātima, al-Hasan, and al-Husayn, and then said:

‘O Allah, these are the members of my household. Remove defilement from them and purify them completely.’” (4)

As for his assertion that “he would frequently urge that the two of them be cared for and would say to them (5), ‘These two are my trust in your care’” (6), this hadith is unknown in any of the reliable hadith collections.

The Prophet—may Allah bless him and grant him peace—is far above entrusting his two grandsons to any created being. If this is intended to mean safeguarding them as deposited property is safeguarded, men are not objects to be deposited with others. If, however, it means entrusting them as a man entrusts his young children to someone who will protect and raise them, then they were in their father’s custody,