It
appears Islamophobic rabble-rousers on the internet have been distorting the
reason behind Prophet Muhammad allowing his grandchildren (Hassan and Husayn,
ra) to suck his tongue. [1]
Sadly,
these folk have very little research behind them and even less desire for the
truth. They have twisted these actions of genuine devotion and concern for
these boys to reflect their debauched minds by accusing the Prophet of
homosexuality.
What is the actual reason behind the tongue-sucking?
The
answer lies in Ash-Shifa of
Qadi Iyad. The reason behind the tongue-sucking was to quench their thirst and
help settle them down. We must remember this was an arid environment (desert)
where water was scarce, thus loving parents/guardians did go to such lengths in
caring for children:
He gave
al-Hasan and al-Husayn his tongue to suck.
They had been weeping
from thirst and upon this they became quiet. [2]
This was
a genuine act of devotion; had Jesus (p), Gandi, Guru Nanak or Mother Theresa
carried out such an act of devotion to children they would have been praised
for it. Sadly, this is not always the case for Prophet Muhammad (p) as
malicious Islamophobes on the internet have dark agendas they are pursuing
assiduously.
Outrageous Islamophobic spin on a genuine act of
devotion!
Islamophobes
who present Ahadith (narrations) of such a nature in order to promote the idea
of homosexuality or child abuse should desist immediately as their spin amounts
to nothing more than a fallacious and fanciful attempt at character
assassination.
May Allah guide these people. Ameen.
Muslims and Non-Muslims should be alert…
If a
hater does present a claim where this occurred between the Prophet (p) and his
grandchildren or his daughter (Fatima) please realise there is nothing untoward
and the action was a genuine act of devotion that any caring person would
undertake for the betterment of the infants. Do not be swayed by such hollow
and outrageous distortions.
We must
also remember homosexuality is forbidden and sinful in Islam. [3]
The Prophet’s saliva
Prophet
even used to spit in the mouths of suckling children in order to satisfy them
until nightfall [4]. Further examples of the blessings within the Prophet’s
saliva are given in footnotes [5], [6].
A couple of
narrations Islamophobes erroneously “use” in their efforts to degrade and
dehumanize the Prophet (p) and Islam:
Bukhari,
1183. It is related that Abu Hurayra said,
"I never sae al-Hasan without my eyes overflowing with tears. That is
because the Prophet, may Allah bless him and grant him peace, went out one day
and I found him in the mosque. He took my hand and I went along with him. He
did not speak to me until we reached the market of Banu Qaynuqa'. He walked
around it and looked. Then he left and I left with him until we reached the
mosque. He sat down and wrapped himself in his garment. Then he said, 'Where is
the little one? Call the little one to me.' Hasan came running and jumped into
his lap. Then he put his hand in his beard. Then the Prophet, may Allah bless
him and grant him peace, opened his mouth and put his tongue in his mouth. Then
he said, O Allah, I love him, so love him and the one who loves him!'" [Al-Adab al-Mufrad
Al-Bukhari by Imam BukhariTranslated by: Ustadha Aisha Bewley] From -http://www.sunnipath.com/Library/Hadith/H0003P0046.aspx
Also:
Musnad Ahmed Hadith Number 16245,
Volume Title: "The Sayings of the Syrians," Chapter Title:
"Hadith of Mu’awiya Ibn Abu Sufyan": "I saw the prophet – pbuh –
sucking on the tongue or the lips of Al-Hassan son of Ali, may the prayers of
Allah be upon him. For no tongue or lips that the prophet sucked on will be
tormented (by hell fire)
[2] Muhammad,
Messenger of Allah – Ash Shifa of Qadi Iyad, translated by Aisha Abdarrahman
Bewley, Madinah Press, 2004 pg 184
[3]
Imam Dhahabi’s list of enormities (sins), p17.0 he writes, “…There
is consensus among both Muslims and the followers of other religions that
sodomy is an enormity…”[From
the list of enormities presented in Nuh Hamim Keller’s translation of Umdat as
Salik, Amana Publications, 2008, p17.0 (page 644)]
[4] He
used to spit into the mouths of suckling children and his saliva would satisfy
them until nightfall [page
184 in Ash Sifa of Qadi Iyad, Madinah Press, 2004]
[5] He
spat in a well that was in Anas’ house and there was no water in Madina sweeter
than it – Al
Bayhaqi [from page 183 in Ash Sifa of Qadi Iyad, Madinah Press, 2004]
[6] This narration
is unclear as to whether the blessings were within the saliva of the Prophet
(p) or not but it is of benefit to mention:
In the
hadith of Hanash ibn Uqayl we find, “The Messenger of
Allah would give me a drink of sawiq (a kind of mash). He would drink first and
I would drink last. I always found that it filled me up when I was hungry and
quenched me when I was thirsty and was cool when I was parched”
[from page 184 in
Ash Shifa of Qadi Iyad, Madinah Press, 2004]
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, heard Hasan and Hussein crying while they were with their mother, so he hurried to them and he said:
What is the matter with my boys?
Their mother said:
It is thirst.
The Prophet went to the source of water but at that time water was scarce. The Prophet called out:
Does anyone have any water?
But no one had any water, so the Prophet said to their mother:
Bring me one of them.
Abu Huraira said:
He massaged his tongue and moistened it until he calmed down.
Source: al-Mu’jam al-Kabīr 2588, Grade: Hasan
This tradition was declared reliable by Al-Haythami in Majma’ al-Zawā’id 9/183 and by Ash-Shawkani in Darr al-Saḥābah 242.
-----------------------
Refutation of the lie :
The Prophet Muhammad ﷺ used to kiss Al Hussein’s ( little ) Penis !!!
What Christians and Hadith Rejecters don’t understand is : we don’t accept narrations just like that , we don’t accept narrations from weak narrators , from unknown people but only from trusted people .
Imam Muslim says in the introduction of his book Sahih Muslim :
Know - may Allah, exalted is He, grant you success – that what is obligatory upon everyone who is aware of the distinction between the Sahīh transmissions and their weak, the trustworthy narrators from those who stand accused, is to not transmit from them except what is known for the soundness of its emergence and the protection of its narrators; and that they fear what may be from those accused (of deficiency in narrating) and the stubborn people of innovation . [ 1 ]
Takhrij Al Hadith ( tracking of hadith ) :
This Hadith have 5 ways ( was narrated by 5 people about the messenger of Allah ﷺ with different chains ) :
1== Hadith of Ibn Abbas RA ,
2== Hadith Abi Dabyan (a companion of a companion ) ,
3== Hadith Jabir ibn Abdellah RA ,
4== Hadith of Abi Layla Al Ansari ,
5== Hadith of Anas ben Malik RA .
In shaa Allah we will list all the books who mentioned the Hadith ,all the different Isnads the Hadith have been reported with , will see what scholars said about the Hadith , will check the chains of Narrations ( Isnad ) of each Hadith and see either if it is authentic or just someone fabricated the Hadith and the chains of Narration .
1 == Hadith of Ibn Abbas RA
Al Tabari said :
Al Hasan ben Ali Al Faswi narrated to us about Khaled ben Yazid Al Arni , about Jarir , About Qabous ben Abi Dabyan about his father , that Ibn Abbass RA said :
He (the prophet) put Husein’s legs apart and kissed his (little) penis . [ 2 ]
What Christians and HR don’t know is that there is a defect in this Hadith , which is Qabous ben Abi Dabyan ; Who is a weak narrator according to the scholars of Jarh and Taadil .
Ibn Al Mulaqan in Al Badr Al Munir, after he cited the Hadith commented : Qabous , Al Nisaai and others said he is not a strong narrator . [ 3 ]
Ibn Saad said : he is a weak narrator and his narration shouldn’t take as a testimony . [ 4 ]
Al Nisaai said : Not a Strong narrator . [ 5 ]
Ibn Hibban said : he was a bad memorizer (weak memory ) ,he used to narrate about his father things no other one has mentioned . [ 6 ]
Al Dahabi in Mizan Al Itidal :
Qabous ben Abi Dabyan ; Ibn Mouyein ,Abo Hatim ,Nisaii and Ibn Hiban declared him : not a trustworthy narrator . [ 7 ]
Al Albani in Asilsila Daeefa : commented on the Hadith as weak he cited what the scholars said about Qabous . [ 8 ]
Ibn Hajar in Al Talkhis Al Habir : Hadith is Daeef and Qabous is not a trustworthy narrator. [ 9 ]
Muheyii Deen Al Dimashqi in Khulasat Al Ahakam : weak Hadith . [ 10 ]
Muhamed ben Tahir Al Maqdisi in Dakhirat Al hufad : weak Hadith and Qabous is a weak narrator . [ 11 ]
Imam Shawkani in Nail Al Awtar : in the Isnad Qabous ben abi Dabyan , declared weak by Al Nisaai . [ 12 ]
2 == Hadith of Abi Dabyan
Ibn Abi Dunya narrated about his sheikh Isaac ben Ismail about Jarir about Qabous ben Abi Dabyan about his father :
the prophet used to put Al Husein’s legs apart and kiss his (little) penis . [ 13 ]
This Isnad reported by Ibn Abi Dunya here is much weaker than the one reported by Al Tabari, because it adds another defect which is : Qabous ben Abi Dabyan attributed the Hadith directly to the prophet ﷺ .
-The Isnad reported by Tabari was : ….. Qabous ben Abi Dabyan about his father , that Ibn Abbass RA said .
-The Isnad reported by Ibn Abi Dunya is :….. Qabous ben Abi Dabyan about his father .
In the science of Hadith we call it “ Mursal Hadith ” which means a companion of the companion (of the prophet ﷺ ) narrates directly from the Prophet ﷺ without mentioning the companion which he heard the Hadith from .
Dabyan the father of Qabous narrated the Hadith directly from the Prophet ﷺ .
The father of Qabous was a companion of a companion of the prophet ﷺ. he never saw the prophet ﷺ .
So , the narration reported by Ibn Abi Dunya has two problems :
1= Qabous ben Abi Dabyan is a weak narrator
2= the Hadith is Mursal .
3 == Hadith of Jabir ibn Abdullah RA
Ibn Asaker narrated in Tarikh Dimashk (history of Damascus ) :
Abu Al Kasim Ali Ben Ibrahim and Abu Al Hassan Ali ben Ahmed , about Abu mansour ben Zurayq told us , about Abu Bakr Ahmed ben Ali Al Khateeb , about Al Azhari , about Al muaafi ben Zakarya , about Muhamed ben Mazyad ben Abi Al Azhar , about Ali ben Muslim Al Tousi , about Said ben Ameir , About Qabous ben Abi Dabyan , about his father , about his grandfather , about Jabir ben Abd Allah RA .
And he narrated to us Another time ( Qabous ) about his father , about jabir ben Abd Allah RA said :
I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis and Saying : May Allah curse the one who will kill you . End quot [ 14 ]
A fabricated narration : In the Isnad we have a weak narrator and a liar.
Ibn Asakir in the next page , after citing the hadith said : Al Khateeb Said : this hadith is a fabricated one both its Isnad (the chain of narration) and its Matn (the story ) , and I think that Ibn Abi Al Azhar put / invented / fabricated it , then attributed it to Qabous about his father about his grandfather about Jabir ben Abdellah RA; when he released that this Isnad is impossible he changed it to Qabous about his father about jabir RA .End quot
Al Kahteeb Al Baghdadi in Tarikh Baghdad , after citing the Hadith :
this hadith is a fabricated one both its Isnad (the chain of narration) and its Matn (the story ) , and I think that Ibn Abi Al Azhar fabricated it (made it up ) , then attributed it to Qabous about his father about his grandfather about Jabir ben Abdellah RA; when he released that this Isnad is impossible he changed it to Qabous about his father about jabir RA ; Abu Dabyan ( the father of Qabous ) met Salman Al Farisi RA and Ali Ben Abi Talib RA and heard Hadith from them ,
the father of Qabous ‘s name was Huseein ben Jundob , and this Jundob ( the grandfather of Qabous ) we don’t know if he was either a Muslim or a Kafir .
there is another evidence that shows the Hadith is fabricated : it is impossible for Said ben Ameir to narrate from Qabous , they never met each other , Said is from Basra and Qabous from Kufa ,more than that Qabous died before Said was born . End quot [ 15 ]
The defects in the Narration are :
1 = Qabous ben Abi Dabyan as we mentioned earlier is a weak narrator.
2 = Muhamed ben Mazyad ben Abi Al Azhar is a Liar .
3 = broken chain of narration
Ibn Hajar Al Asqalani said in Lisan Al Mizan :
Al Khateeb said : it’s possible that ibn Abi Al Azhar fabricated the Hadith , he fabricated many Ahadith ; he was (Muhamed ben Mazyad) not a trustworthy narrator, he used to fabricate Hadith and attribute it to a trusted narrators .
Al Daraqoutni : he was weak ; other fabricated Ahadith were narrated about him .
Abu Al Hassan ben Al Furat said , Abu Al Fath Ubaid Allah ben Ahmed Al Nahwi said :the scholars of Hadith declared ben abi Al Azhar as a liar .
Al Marzabani said : the scholars of Hadith declared him as a liar ; and I say he was a shameless liar . End quot [ 16 ]
Al Tarablosi in Al Kashf Al Hatit : a fabricated Hadith . [ 17 ]
Al Dahabi in Mizan Al Itidal : a fabricated Hadith , Muhammed ben Mazyad ben Abi Al Azhar is a liar . [18]
Imam Shawkani in Al Fawaid al majmouaa : this Hadith of Jabir about the prophet ﷺ kissing Husein’s little penis , Al Khateeb said it is fabricated both Isnad and Matn . [ 19 ]
A fabricated Hadith said Ibn Al Jawzi in Al Mawduaat (the fabricated ones ). [ 20 ]
Ibn Iraq Al Qinani Al Shafii in his book Tanzih Al Sharia : a fabricated Hadith . [ 21 ]
Jalal udeen Al Suyuti in Al La alyi’ Al Masnouaa fi Al Ahadith Al Maoudouaa : a made-up Hadith. [22]
4 == Hadith of Abi Layla Al Ansari
Al Bayhaqi narrated in his book Al Sunan Al Kubra :
Abu bakr Al Qadi and Abu Said ben Abi Amrou said, Abu Al Abbas Muhamed ben Yacoub said, muhamed ben Isaac said ,Muhamed ben Imraan about his father , about ben Abi Layla about Isa about Abd-alrahman ben Abi Layla said :
We were at the presence of Rasoul Allah , and al Hasan came to him ,he kissed his (little) penis. [23]
Al Bayhaqi himself commented on this narration as weak , he cited the narration then just after he commented : and this Isnad is not strong ; In the Isnad there is Muhamed ben Abd-alrahman ben Abi Layla , who is a weak narrator .
Al Albani said in Irwa’ Al Ghalil : the Hadith was narrated by ibn Abi Layla who is Muhamed ben Abd-alrahman ben Abi Layla and he is a weak narrator for his bad memorization . [ 24 ]
Al Dahabi said in Mizan Al Itidal :
Abu Zuraa (Al Razi) said : not a strong narrator .
and Ahmed (ben Hanbal ) Said : confused (used to mix narrations ) .
and Shuba said : I didn’t saw worse than his memorization .
Yahya Al Qatan said : he had a very bad memorization / memory.
Nisaii : not so strong .
Al Daraqoutni : weak memorization , illusionist .
Abu Ahmed Al hakim : most of his narrations are
Reversed /mixed. [ 25 ]
Ibn Hajar Al Asqalani in Al Talkhis Al Habir : Muhamed ben Abd-alrahman ben Abi Layla is a weak narrator . [ 26 ]
Ibn Al Mulaqan said in Al Badr Al Munir : …. Weak Hadith . [ 27 ]
Imam Nawawi in Al Majmou’ Sharh Al Muhadab : … Hadith of Abi Layla is weak . [ 28 ]
Ibn Abi Dunya in Al Iyal : weak Hadith . [ 29 ]
5 == Hadith of Anas ben Malik RA
Ibn Asaker in Tarikh Dimashq :
Abu Muhamed Ismail ben Abi Al Qasim , about Abu Hafs Omar ben Ahmed ben Masrour ,about Al Hakim Abu Ahmed Muhamed ben muhamed ben Ahmed Al Hafiz , about Abu Yusef Muhamed ben Sufyan Al Safaar in Al Masisa , about Al yaman ben Said , about Al Harith ben Atiya , about Shu’ba , About Al Hakam , about Ibrahim , About Anas RA that he said : I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis . [30]
Tamam Al Razi in Al Fawaid : Al Hassan ben Al Hassan ben Alan Al Harani Al Hafiz told us , about Muhamed ben Sufyan Al masisi , about Al yaman ben Saiid ,about Al harith ben Atia, About Shu’ba , about Al hakam , about Ibraheem , that Anas ben malik Said : I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis . [ 31 ]
The Narration is too weak for 6 reasons :
1 = This is a weak Isnad , Al Yaman ben Said al Masisi is a weak narrator .
Imam Ibn Hajar Al Haithami said in his book Tuhfat Al Muhtaj fi sharh al minhaj :
Ibn Asakir narrated in his Tarikh with a >>weak Isnad 32 ]
Al Yaman Ben Said al masisi , Al Daraqoutni classified him among the weak narrators in his book Al Duaffa’ wal Matroukin (the weak narrators and those who shouldn’t take narrations from them ). [ 33 ]
Ibn AL Jawzi in Al Duafaa wal Matroukin : Yaman ben Said Abu redwan Al Shami Al Masisi , Daraqoutni Said he is weak . [ 34 ]
Al Dahabi in Al Mughni fi Al Duafaa : Yaman Ben Said al masisi , Al Daraqoutni classified him among the weak narrators . [ 35 ]
Al Dahabi in Mizan ul Itidal :
Yaman Ben Said al masisi , declared weak by Al Daraqoutni . [ 36 ]
Ibn Hajar in lisan Al Mizan :
Yaman Ben Said al masisi , declared weak by Al Daraqoutni and others …. [ 37 ]
2 = In the Isnad Al Harith ben Atiya Al Basri .
Ibn Hajar in Tahdib Al Tahdib : …. Al Saji Said , he is a weak narrator, Ahmed said I didn’t took Hadith from him . [ 38 ]
3 = Muhamed ben Sufyan Al Masisi is not mentioned in the biographies of narrators , an unknown narrator .
4 = Ibrahim that was mentioned in the Hadith full name is Ibn yazid Al Nukhaai , and he is a Mudalis ( used to change the Isnad - to make it short - and attribute narrations to someone who didn’t say it ) .
Al Ala’yi in Jamii’ Al tahseel : Ibrahim ben Yazid Al Nukhaai , Al hakim mentioned that he was a dangerous Mudalis…. . [ 39 ]
5 = The Hadith is maktou’ (broken chain of narration ) because Ibrahim ben Yazid al Nukhaai never heard from any Sahabi .
Al Ala’ii in Jamii’ Al tahseel :
Ibrahim ben Yazid Al Nukhaai , was a Mudalis and used to narrate Hadith with a broken Isnads , Ali ben Al Madini said : Ibrahim never met any of the Sahaba of the prophet [ 40 ]
6= Al Hakam ben Utaiba is a Mudalis .
Al Ala’i in Jamii’ Al tahsil :
Al Hakam ben Utaiba accused of being a Mudalis according of many scholars . [ 41 ]
Bibliography :
[ 1 ] Chapter 1 : The Obligation of Transmitting on Authority of Trustworthy Narrators and Abandoning the Liars .
http://www.sunnah.com/muslim/introduction
[ 2 ] Al Mujam Al Kabir by Al Tabarani vol 3 , p 51 , N° 2658 .
Also narrated by Al Dyaa’ in his book Al Ahadith Al Mukhtara vol 9 , P 555 , N° 549 .
[ 3 ] Ibn Al Mulaqan , Al Badr Al Munir fi Takhrij Al Ahdith wa Al Atar Al Waqiaa fi Al Sharh Al Kabir vol 2 p 479 .
البدر المنير في تخريج الاحاديث الواقعة في الشرح الكبير لابن الملقن ج2 ص479 ط دار الهجرة – الرياض
[ 4 ] Ibn Saad , Al Tabaqat Al Kubra vol 8 , p 459 .
[ 5 ] Al Nisaai , Al Duafaa wal Matroukin p 227 .
[ 6 ] Ibn Hibban , Al Majrouhin min Al Mutahaditeen vol 2 , p 219 .
[ 7 ] Al Dahabi , Mizan Al Itidal vol 5 , p 445 .
[ 8 ] Al Albani , Asilsila Daeefa vol 5 p 28 Hadith N° 2029 .
[ 9 ] Ibn Hajar , Al Talkhis Al Habir vol 1 p 127 .
تلخيص الحبير في تخريج أحاديث الرافعي الكبير بن حجر العسقلاني ج1 ص222 ط مؤسسة قرطبة .
[10] Muheyii Deen Al Dimashqi Khulasat Al Ahakam vol 1 p 138 N° 283 .
[11] Muhamed ben Tahir Al Maqdisi, Dakhirat Al hufad vol 2 , p 769 , N° 1466 .
ذخيرة الحافظ لمحمد بن طاهر المقدسي ص769 ح1466 ط دار الدعوة بالهند، ودار السلف بالرياض .
[12] Shawkani , Nail Al Awtar vol 2 , p 53 .
[13] Ibn Abi Dunyaa , Al iyal vol 1 , p 376 , N° 211.
كتاب العيال لابن أبي الدنيا ج1/ص 376 برقم 211
[14] Ibn Asaker,Tarikh Dimashk (history of Damascus ) vol 14 , p 224 .
[15] Al Kahteeb Al Baghdadi , Tarikh Baghdad vol 3 , p 290 .
[16] Ibn Hajar Al Asqalani , Lisan Al Mizan vol 7 , p 501.
[17] Al Tarablosi ,Al Kashf Al Hatit aman romia bewada’ al Hadith vol 1 , p 248 , N° 733 .
[18] Al Dahabi , Mizan Al Itidal vol 6, p 330 .
[19] Shawkani , Al Fawaid al majmouaa fi al Ahadith al mawduaa , vol 1 , p 388 , N° 107 .
[20] Ibn Al Jawzi , Al Mawduaat (the fabricated ones ) vol 1 , p 307 .
[21] Ibn Iraq Al Qinani , Tanzih Al Sharia Al Marfouaa an Al Akhbar Al Maoudouaa , vol 1 , p 408 .
تنزيه الشريعة المرفوعة لابن عراق الكناني ج1/ص 408 .
[22] Jalal udeen Al Suyuti , Al La alyi’ Al Masnouaa fi Al Ahadith Al Maoudouaa vol 1 , p 358 .
[23] Al Bayhaqi , Al Sunan Al Kubra vol 1 , p 137 , N° 637 .
[24] Al Albani , Irwa’ Al Ghalil , vol 6 , p 213 .
[25] Al Dahabi , Mizan Al Itidal vol 6 , p 222 .
[26] Ibn Hajar Al Asqalani , Al Talkhis Al Habir vol 1 p 127 ,N° 169 .
[27] Ibn Al Mulaqan , Al Badr Al Munir fi Takhrij Al Ahdith wa Al Athar Al Waqiaa fi Al Sharh Al Kabir vol 2 , p 478 .
[28] Imam Nawawi , Al Majmou’ Sharh Al Muhadab vol 2 , p 54 .
[29] Ibn Abi Dunya , Al Iyal vol 1 , p 375 , N° 210 .
[30] Ibn Asaker , Tarikh Dimashq , vol 13 , p 222 .
[31] Tamam Al Razi , Al Fawaid , vol 1 , p 251 , N° 610 .
[32] Ibn Hajar Al Haithami ,Tuhfat Al Muhtaj fi sharh al minhaj vol 7 , p 196 .
[33] Daraqoutni , Al Duaffa’ w Al Matroukin p 206 , N° 609 .
[34] Ibn AL Jawzi , Al Duafaa wal Matroukin , vol 3 , p 218 , N° 3838 .
[35] Al Dahabi , Al Mughni fi Al Duafaa , vol 2 , p 760 , N° 7219 .
[36] Al Dahabi , Mizan ul Itidal vol 7 , p 289 .
[37] Ibn Hajar , lisan Al Mizan vol 6 , p 316 , N° 1135 .
[38] Ibn Hajar , Tahdib Al Tahdib , vol 2 , p 131 , N° 256 .
[39] Al Ala’yi , Jamii’ Al tahsil , vol 1 , p 104 , N° 1
جامع التحصيل للعلائي ج1/ص104 رقم1
[40] Al Ala’ii , Jamii’ Al tahsil , vol 1, p 141,N° 13 .
[41] Al Ala’i , Jamii’ Al tahsil ,vol 1 ,p 106 ,N° 13 .
