Did the Prophet, may God bless him and grant him peace, doubt?

 

: {So if you are in doubt about what We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.} [Yunus: 94]

Some people had difficulty understanding this verse, and they said: How can the Prophet (peace be upon him) have doubts? And how is he commanded to question those who read the Book before him? Ibn al-Qayyim, may Allah have mercy on him, pointed out this problem, and explained the meaning of the verse, and mentioned what was said in its interpretation of answers to this problem, and what is correct from those sayings, so he said:

(And Allah the Almighty said: {So if you are in doubt about what We have revealed to you, then ask those who read the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.} This verse has been confusing to many people, and the Jews and Christians have raised an objection to the Muslims about it and said: “He was in doubt, so he was commanded to ask us.” And there is no problem in it, praise be to Allah, but what came to them were like cattle because of their bad intentions and lack of understanding. Otherwise, the verse is one of the signs of his prophethood, may Allah bless him and grant him peace, and there is nothing in the verse What indicates the occurrence of doubt, nor the question at all; for the condition does not indicate the occurrence of the conditioned, nor even its possibility, as Allah the Almighty said: {If there had been within the heavens and earth gods besides Allah, they both would have been ruined} (Al-Anbiya: 22), and His statement: {Say: If there had been gods with Him as they say, then they would have sought a way to the Lord of the Throne} (Al-Isra: 42), and His statement: {Say: If the Most Merciful had a son, then I would be the first of his worshippers} (Az-Zukhruf: 81), and His statement: {And it has already been revealed to you, And to those before you, [saying], “If you associate [anything] with God, your work will surely become worthless.” (Az-Zumar: 65) and similar verses. The Messenger of God, may God bless him and grant him peace, did not doubt or ask.

In Saeed’s interpretation, on the authority of Qatadah, he said: It was mentioned to us that the Messenger of God said: I do not doubt and I do not ask. ([1])

Ibn Jurayj mentioned, on the authority of Ibn Abbas, may God be pleased with them both, he said: If you are in doubt that you are written down with them, then ask them. ([2])

This is the choice of Ibn Jarir. He said: (The Almighty says to His Prophet: If you, O Muhammad, are in doubt about the truth of what We have informed you and revealed to you - that the Children of Israel did not differ about your prophethood before I sent you as a Messenger to My creation; because they find you written with them, and they know you by the description with which you are described in their books - then ask those who read the Book before you, such as Abdullah bin Salam, and those like him from the people of truth and faith in you among them, without the people of lies and disbelief in you.) ([3])

And Ibn Zayd said the same; he said: He is Abdullah bin Salam, he was from the People of the Book and he believed in the Messenger of God. ([4])

And Ad-Dahhak said: Ask the people of piety and faith from the believers of the People of the Book who were aware of the Prophet of God. ([5])

Neither these nor those came across the meaning and purpose of the verse, and where was Abdullah bin Salam at the time of the revelation of this verse?!; for the Surah is Meccan, and Ibn Salam at that time was on the religion of his people. And how can the Messenger of God be commanded to testify against those who deny his prophethood with his followers?!

Many commentators said: This address is to the Prophet, but what is meant is someone else, because the Qur’an was revealed to him in the language of the Arabs, and they may address a man with one thing and mean something else, as their representative says: “I mean you, and listen, neighbor” ([6]), and as God Almighty says: “O Prophet, fear God and do not obey the disbelievers and the hypocrites” (Al-Ahzab: 1), and what is meant by this address is his followers.

Abu Ishaq said: God Almighty is addressing the Prophet, and the address is comprehensive of creation. The meaning is: Even if you are in doubt. The evidence for this is the Almighty’s statement at the end of the surah: “Say, ‘O mankind, if you are in doubt about my religion, then I do not worship those you worship besides Allah.’” (Yunus: 104). ([7])

Ibn Qutaybah said: People in the era of the Prophet were of different types: some of them disbelieved in him and denied him, others believed in him and confirmed him, and others doubted the matter and did not know how it was, so he would advance one man and delay the other. So Allah the Almighty addressed this type of people and said: If you, O man, are in doubt about what We have revealed to you of guidance through the tongue of Muhammad, then ask. He said: And he made it singular, while he meant the plural, as he said: “O mankind, what has deceived you concerning your Lord, the Generous?” (Al-Infitar: 6), and: “O mankind, indeed you are striving toward your Lord with great striving and will meet Him.” (Al-Inshiqaq: 6), and: “And when harm touches man, he calls upon his Lord, turning to Him in repentance.” (Az-Zumar: part of verse 8). ([8])

And this - even if it has a point - the context of the speech rejects it. So ponder it, and ponder the words of Allah the Almighty: {They read the Scripture before you}, and His words: {Indeed, those upon whom the word of your Lord has come into effect will not believe} (Yunus: 96), and His words: {And if your Lord had willed, those on the earth would have believed, all of them together. Then would you compel mankind in order that they become believers?} (Yunus: 99). All of this is a single address, some of it connected to others.

And when the proponents of this statement realized that the address is only directed to the Prophet, they said: The address is to him, and what is meant by it is this doubtful group. All of this is an escape from imagining what is not imaginary, which is the occurrence of doubt and questioning. We have explained that it is not necessary for that to be possible, apart from its occurrence. If

it is said: If it is not real, nor possible, then what is the purpose of the address and what is meant by it?

It is said: What is meant by it is to establish proof against those who deny prophethood and monotheism, and that they acknowledge that and do not deny it or reject it, and that Allah, the Exalted, sent His Messengers to them, and revealed to them His Books with that, and sent His Angels to His Prophets with His revelation and speech. So whoever doubts that, let him ask the People of the Book. So He brought out this meaning in the most concise expression, and the most indicative of the intended meaning, by making the address to His Messenger who never doubted, never asked, and nothing that would require that was presented to him.

And if you contemplate this address, it will appear to you on its pages: Whoever doubts, let him ask; for My Messenger did not doubt or ask. ) ([9])



The study:

Ibn al-Qayyim’s previous statement included two issues:

The first issue: Who is addressed by this verse:

This issue has several opinions mentioned by the commentators, and Ibn al-Qayyim mentioned three of them:

The first opinion: The address is to the Prophet, peace and blessings be upon him, according to its apparent meaning, and there is no indication of doubt or questioning, because the condition does not indicate the occurrence of the conditional, nor even its possibility. So the Prophet, peace and blessings be upon him, did not doubt or ask. This is what Ibn al-Qayyim, may God have mercy on him, preferred.

The second statement: That the address is to the Prophet (peace be upon him), and what is meant is someone else; because the Qur’an was revealed in the language of the Arabs, and they may address a man with one thing and mean something else.

The third statement: That the address is not to the Prophet (peace be upon him), but rather to those who doubt among the people. Allah the Most High addressed them in this verse, and said: “And if you, O man, are in doubt about what We have revealed to you of guidance through the tongue of Muhammad (peace be upon him), then ask.” This statement - even if it has a basis - is rejected by the context of the verse - as Ibn al-Qayyim mentioned - because all the previous and subsequent addresses are directed to the Prophet (peace be upon him).



The second issue: What is meant by those who read the Book from the Prophet (peace be upon him):

Ibn al-Qayyim responded to the statement of those who said: If you are in doubt about whether you are written among the People of the Book in their books, then ask the believers among them, such as Abdullah ibn Salam and others. He stated that it does not agree with the meaning and intent of the verse, and that it is not acceptable from a historical perspective; because the conversion to Islam of Ibn Salam was only in Madinah after the migration, and this Surah is Meccan. Also; How is the Messenger of Allah (peace be upon him) ordered to use his followers as witnesses against those who deny his prophethood?!

This is what Ibn al-Qayyim mentioned in these two issues. As for the statements of the imams of interpretation, they become clear through this presentation:

Ibn Jarir decided at the beginning of his interpretation of the verse what Ibn al-Qayyim had transmitted from him in his previous statement. He then mentioned that the Prophet (peace be upon him) did not doubt, and that this address is in line with the style of the Arabs in addressing, where one of them says to his slave: “If you are my slave, then obey my command,” and the slave who is ordered to do so does not doubt that his master who says this to him is his slave. Likewise, the man among them says to his son: “If you are my son, then be dutiful to me,” and he does not doubt that his son is his son. Ibn Jarir said: (This is from that, he (peace be upon him) did not doubt the truth of God’s news and its authenticity, and God Almighty was aware of that from His command, but He, may His praise be glorified, addressed him as his people addressed one another; since the Qur’an was revealed in their language.)

Then he concluded his interpretation of the verse by pointing out that if someone said: (This verse was addressed to the Prophet (peace be upon him), and what is meant by it is some of those whose insight into his prophethood (peace be upon him) was not correct, from those who had shown faith with their tongues, alerting them to the place of knowing the truth of his command that removes confusion from their hearts ..... it would be a statement whose authenticity is not proven.) ([10])

And from this it is known that the statement of Ibn Jarir is in agreement with what Ibn al-Qayyim decided regarding the denial of doubt from the Prophet (peace be upon him), and that this method does not indicate the occurrence of doubt, and it also becomes clear that it corrects the second statement.

As for the second issue; He chose something other than what Ibn al-Qayyim preferred,

and he mentioned that what is meant is: the believers from the People of the Book. Ibn Atiyyah began by mentioning a statement made by some of the interpreters, which is that “in” here means the negative “ma,” then he mentioned that this is contrary to what the majority hold, which is that it is a conditional in its own way, then he said, preferring: (The correct meaning of the verse is that it is addressed to the Prophet, peace and blessings be upon him, and what is meant by it is other than him from everyone who could doubt or oppose.)

Ibn Atiyyah also decided: that those who read the Book before are those who converted to Islam from the Children of Israel, such as Abdullah bin Salam and others. ([11])

Al-Razi exhaustively researched the first issue, and explained it in good detail, and I will mention the most important thing he mentioned when interpreting this verse: He explained

that there are two possibilities in the verse: the first: that the address in it is to the Prophet, peace and blessings be upon him. The second: that the address is to someone else.

According to the first possibility, the verse has several meanings, which are the statements of the interpreters. He mentioned seven aspects, the most important of which are two aspects:

The first aspect: The address is apparently to the Prophet, peace and blessings be upon him, and what is meant is someone else. The correctness of this aspect is indicated by matters:

First: The Almighty’s statement at the end of the Surah: “Say, ‘O mankind, if you are in doubt about my religion’” (Yunus: 104); thus it is clear that those mentioned at the beginning of the verse by way of symbolism are those mentioned in this verse by way of explicit statement.

Second: If the Messenger (peace and blessings of Allaah be upon him) had doubts about his own prophethood, then the doubt of others about his prophethood would have been more appropriate, and this would necessitate the complete cancellation of the Shari’ah.

Third: If it is assumed that he had doubts about his own prophethood, how can that doubt be removed by informing the People of the Book about his prophethood, even though they are mostly disbelievers, and even if there were some believers among them, his statement is not an argument, especially since it has been established that what they have in their hands of the Torah and the Gospel is distorted. So

it is proven that the truth is that the address, even if it appears to be to the Messenger (peace and blessings of Allaah be upon him), is intended for the nation, and such a thing is usual; for if a great ruler has an emir, and there are subjects under the banner of that emir, then he is not a believer. If he wanted to order the subjects to do a specific thing, he would not address them, but rather address that prince, so that it would have a stronger impact on their hearts.

The second aspect: His saying: “But if you are in doubt, then do such and such” is a conditional proposition, and a conditional proposition does not indicate at all whether the condition occurred or not, nor whether the reward occurred or not. Rather, it only states that the nature of that condition necessitates the nature of that reward only. The evidence for this is that if you say that if the five were even, they would be divided equally, then this is a true statement, because its meaning is that the fact that the five were even necessitates that they be divided equally. Then this statement does not indicate that the five are even, nor that they are divided equally. So it is here. This verse indicates that if this doubt had occurred, then what was required in it would have been to do such and such. As for whether this doubt occurred or not, there is no indication in the verse about it. The benefit of sending down this verse to the Messenger (peace be upon him) is to increase and strengthen the evidence, which increases the strength of certainty, peace of mind, and tranquility of the chest. For this reason, Allah has repeatedly stated the evidence of monotheism and prophethood in His Book.

According to the second possibility: the address is intended for the doubtful group of people. Al-Razi mentioned here what Ibn Qutaybah mentioned in his statement that was transmitted by Ibn al-Qayyim

. Despite this detail, al-Razi did not explicitly state that he preferred one of these possibilities, but the context of his speech indicates his inclination towards the two aspects mentioned under the first possibility.

In the second issue, al-Razi mentioned that the investigators said: They are those who believed from the People of the Book, such as Abdullah ibn Salam, Abdullah ibn Suriya, Tamim al-Dari, and Ka’b al-Ahbar; because they are the ones whose reports are trustworthy.

Then he said: (And some of them said: All of them, whether they were Muslims or disbelievers; because if they reached the number of mutawatir reports, then they read a verse from the Torah and the Gospel, and that verse indicates the good news of the arrival of Muhammad (peace be upon him), then the purpose has been achieved.) ([12])

Al-Qurtubi began his interpretation of this verse by saying: (The address is to the Prophet, peace be upon him, and what is meant is someone else, meaning: I am not in doubt, but someone else is in doubt) then he mentioned other sayings in the interpretation of the verse, and among the sayings he mentioned: (Doubt is narrowness of the chest; meaning: If your chest is narrow due to the disbelief of these people, then be patient, and ask those who read the Book before you to tell you about the patience of the prophets before you in the face of the harm of their people, and what was the outcome of their affair. And doubt in the language is originally narrowness..) ([13]) He did not explicitly state the preference of any of the sayings he mentioned, or his choice of it, but it is understood from his method of presenting the sayings that the saying he began with is the one he relied upon, and this is confirmed by the fact that he concluded his interpretation of this verse and the one after it by saying: (The address in these two verses is to the Prophet, peace be upon him, and what is meant is someone else) ([14])

Among what Abu Hayyan stated here:

It appears that “in” in the verse is conditional, contrary to those who made it negative ([15])

(What I say is that the conditional “if” requires that something be suspended on something else, and does not necessarily entail its occurrence or possibility. Rather, it may be in the case of something that is rationally impossible, as in the Almighty’s saying: “Say: If the Most Merciful had a son, then I would be the first of his worshippers” (Az-Zukhruf: 81)

. It is impossible for Him to have a son; so here it is impossible for there to be doubt.)

And he decided that this aspect, since it was hidden from most people, they differed in interpreting the verse. Then he mentioned what the commentators mentioned before him of statements regarding the meaning of this verse. ([16])

Ibn Kathir limited himself to mentioning the statement of the one who said: The Messenger of God, may God bless him and grant him peace, did not doubt, and did not ask, beginning with the statement of Qatadah ibn Di’amah: It has reached us that the Messenger of God, may God bless him and grant him peace, said: “I do not doubt, and I do not ask.” ([17]) Then he said: (This is a confirmation for the nation, and informing them that the description of their Prophet, may God bless him and grant him peace, is present in the books. The advanced ones in the hands of the People of the Book... Then with this knowledge that they know from their books as they know their children, they mix it up, distort it and change it, and do not believe in it even though the proof is established against them; and for this reason the Most High said: {Indeed, those upon whom the word of your Lord has come into effect will not believe, even if every sign should come to them, until they see the painful punishment.} (Yunus: 96-97) ([18])

As for Ibn Ashur, he mentioned that there are only two possibilities that are correct in the meaning of the verse:

The first: That the circumstance indicated by “in” remains in its true form, and the doubt has been made general and intended by it are its people; that is: If you are among a people of doubt about what We have revealed to you, that is: They doubt the occurrence of these stories, as it is said: He entered into the trial, that is, among its people. The meaning of {So ask those who read the Scripture before you} is: Ask the People of the Book a question of confirmation and testimony about the description of that news, and they will tell you the same as you told them, so that the doubt will be removed from the souls of the doubters; since it is not possible for you to collude with the People of the Book on one description of that news. So the purpose of the verse is to establish proof against the polytheists with the testimony of the People of the Book from among the Jews and Christians, to cut off their excuse.

The second possibility is that “fi” is for the metaphorical circumstance, as in the verse of Allah the Almighty: {So be not in doubt about what these worship} (Hud: 109). This dialogue was presented to the Prophet (peace and blessings of Allah be upon him) in an indirect manner, with the intention that the polytheists would hear it, so that the outcome of the dialogue would be more likely to settle in their souls than if it were presented to them face-to-face. This is a method of indirect presentation followed by the wise and the morally upright whenever the speech is directed to the one intended to cause aversion, as in the verse of Allah the Almighty: {If you were to associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers} (Az-Zumar: 65). Or there was in this presentation gentleness towards the one intended to be addressed.

Ibn Ashour said: (Both possibilities are compatible with his statement: {So ask those who read the Book before you}; for it requires that what is being asked about is something that the People of the Book do not conceal, and that they testify to it, and this is only correct in stories that agree with what is in their books; for they do not hesitate to announce them and testify to them.)

Then he explained that other than these two possibilities cloud some of what is in the verse, and that the one being addressed is the Prophet, peace and blessings be upon him, because of his statement: {Before you}, and the intended meaning of the pronouns of address is not everyone who can be addressed; because his statement: {Of what We have revealed to you} contradicts that except by arbitrariness. ([19])

And what Ibn Ashour decided indicates that those being asked about are all the People of the Book; And that the question about it is something that they do not conceal, and it is the stories that agree with what is in their books, which they do not hesitate to announce and testify to.

Ibn Ashur preceded Al-Alusi in this report, where he said: (And what is meant by the relative pronoun is the stories, i.e.: If you are in doubt about the stories revealed to you - which include the story of Pharaoh and his people and the news of the Children of Israel - {Then ask those who read the Scripture before you}; for that is confirmed for them, established in their books according to what We revealed to you. And the stories were mentioned specifically because the rulings revealed to him, peace and blessings be upon him, abrogate their rulings and contradict them; so it is inconceivable that he would ask them about them.) ([20])



The result:

There is no disagreement among the commentators in denying the occurrence of doubt from the Prophet, peace and blessings be upon him, and that he does not need to ask the People of the Book until the truth of what Allah, the Most High, revealed to him becomes clear to him.

As for the comparison between the statements of the commentators in directing this address; There is no doubt that what Ibn al-Qayyim relied on and what Abu Hayyan said is valid, which is that the address is to the Prophet, peace and blessings be upon him. There is nothing in that that indicates that he had any doubt, because the conditional sentence does not require the occurrence of the condition or the answer, nor the possibility of that. This method is intended to establish important matters, the most important of which are two matters:

The first: to strengthen the Muslim nation, and to inform them that the description of their Prophet, peace and blessings be upon him, is found in the previous books in the hands of the People of the Book, as Ibn Kathir said.

The second: to establish proof against those who lied about the Prophet, peace and blessings be upon him, and disbelieved in what he brought, whether they were from the disbelieving Arabs or from the People of the Book.

The statement that Ibn Atiyah preferred and Al-Razi confirmed its authenticity is also valid, which is that the address is to the Prophet, peace be upon him, and what is meant is someone else who could be doubted. This is the statement of most of the commentators ([21]), and the evidence for its authenticity is abundant ([22]). What some commentators have mentioned about this statement not being consistent with the statement of Allah the Almighty in the verse: {Of what We have sent down to you} is answered by saying that this is like the statement of Allah the Almighty: {O mankind, there has come to you a proof from your Lord, and We have sent down to you a clear light} (An-Nisa’: 174) ([23]), and like His statement the Almighty: {And We have sent down to you the message that you may make clear to the people what was sent down to them and that they might give thought} (An-Nahl: 44).

As for the second issue, what Ibn al-Qayyim preferred is reasonable, and it is in agreement with the generality of the wording. Al-Alusi and Ibn Ashur explained the reason for this statement, and that they are only asked about what they do not conceal. This verse is similar to the statement of Allah Almighty in the other verse: “Should I seek other than Allah as a judge, while it is He who has sent down to you the Book in detail? And those to whom We gave the Scripture know that it is sent down from your Lord in truth. So never be among the doubters.” (Al-An`am: 114)



Notes and benefits:

The first note: The type of disagreement and its fruit:

The disagreement between the previous statements in the interpretation of this verse includes disagreement of diversity, and disagreement of contradiction. The disagreement between the first and third statements is disagreement of contradiction, and the disagreement between the rest of the statements is disagreement of diversity; Because there is no contradiction between them in general,

and the result of this disagreement: Emphasis on removing the illusion of doubt from the Prophet (peace be upon him), and multiplying the aspects that indicate that.

Second note: The reason for the disagreement:

The reason for the disagreement in the first issue is the illusion of some that the apparent meaning of the verse indicates the occurrence of doubt from the Prophet (peace be upon him); and since the reality is contrary to this illusion, the statements of the commentators varied in directing the address, and disagreement occurred between them in that.

In the second issue; the reason for the disagreement is the possibility of the wording for the two opinions in terms of generality and specificity, as one of the reasons for that is their disagreement about the time of the revelation of the verse; is it Meccan or Medinan? And the explanation of that is in the third note

Third note: Since the statement of those who said: “Indeed, those who read the Book in the verse are the believers among them” does not agree with this surah being Meccan; some of them went to the view that this verse is Medinan, and it is one of the verses excluded from this surah. There is no doubt that this is not accepted except with a clear argument, and excluding some verses from a Meccan surah is contrary to the original ([24]). Ibn Ashour said, commenting on the statements of those who excluded some verses from the Meccan Surah Yunus: (I think that these statements arise from the assumption that what is in the Qur’an about arguing with the People of the Book was not revealed except in Medina. If that is the case, then their assumption is mistaken.)([25])



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([1]) Narrated by Ibn Jarir 15/202. The ruling on the chain of transmission to Qatadah was previously mentioned. The hadith is mursal as is apparent.

([2]) Narrated by Ibn Jarir 15/201.

([3]) Jami’ al-Bayan 15/200-201. There is a difference between the two texts in some of the individual words.

([4]) Narrated by Ibn Jarir 15/201.

([5]) It was also narrated by Ibn Jarir 15/201. In its chain of transmission is Al-Husayn ibn Al-Faraj: an old man whose narrations are not worthy of attention. Ibn Ma’in said about him: “A liar, a drunkard, and a clever person.” Al-Tabari narrates from him many times with an unknown chain of transmission: “I was told by Al-Husayn ibn Al-Faraj.” See Shakir’s commentary on Athar No. 2719 in Tafsir Al-Tabari 3/408.

([6]) A well-known proverb, used for someone who speaks while intending something else. See the story of this proverb and the verses in which it appears in Majma’ Al-Amthal by Al-Maydani 1/69-70.

([7]) The Meanings and Grammar of the Qur’an by Abu Ishaq Al-Zajjaj 3/32.

([8]) Ta'wil Mushkil al-Qur'an, pp. 272-274. Ibn Qutaybah commented on this interpretation by saying: (And although this is permissible and good, the first school of thought is more pleasing to me; because the speech is connected until he said: “Would you then compel the people until they become believers?” This is not permissible except for the Messenger of God, may God bless him and grant him peace). What is meant by the first school of thought is that the addressee is the Messenger of God, may God bless him and grant him peace, and what is meant is someone else among the doubters. This is what he relied on in Tafsir Gharib al-Qur'an, p. 199.

([9]) Ahkam Ahl al-Dhimmah 1/12-15, and Bada'i' al-Tafsir 2/410-414.

([10]) See Jami' al-Bayan 15/200-

([11]) See al-Muharrir al-Wajeez 7/217-218.

([12]) See the Great Commentary 17/128-130.

([13]) Al-Alusi weakened the interpretation of doubt as distress, and ruled that it was very far-fetched. See Ruh al-Ma’ani 11/190.

([14]) See al-Jami’ li Ahkam al-Quran 8/382-383.

([15]) Al-Alusi agreed with him on this ruling. See Ruh al-Ma’ani 11/190.

([16]) See al-Bahr al-Muhit 6/105-106.

([17]) Its graduation was previously mentioned.

([18]) Tafsir al-Quran al-Azim 4/1772.

([19]) See al-Tahrir wa al-Tanwir 11/284-285.

([20]) Ruh al-Ma’ani 11/190.

([21]) See al-Wasit by al-Wahidi 2/559.

([22]) See Ma’ani al-Qur’an wa I’rabuhu by al-Zajjaj 3/32-33, who stated that this statement is the best of statements.

([23]) See al-Kashshaf by al-Zamakhshari 2/203.

([24]) This is one of the important principles in this regard; the surah whose revelation is proven in Mecca has all of its verses in Mecca, and the claim that any of its verses were revealed in Medina is not acceptable except with evidence that must be referred to. The same applies to the Medinan surahs. See Qawa’id al-Tafsir by Dr. Khalid al-Sabt 1/77-78.

([25]) al-Tahrir wa al-Tanwir 11/78