Waqar Akbar Cheema
A number of online sources have attempted to criticize the Prophet (peace and blessings be upon him) based on a narration wherein he kissed the genitals of his little grandson. This paper demonstrates that the narration is weak through all of its chains and provides an authenticated alternate narration wherein the Noble Prophet (peace and blessings be upon him) kissed the navel of his grandson al-Hasan bin ‘Ali.
On a number of websites and online forums, people have quoted a narration regarding the Messenger of Allah kissing the genitals of his grandson Hussain (or, as some narrations say, Hasan). Using this narration, the trigger-happy critics of Islam yell all kinds of obscenities against the Prophet, and the narration causes consternation amongst some Muslims as well.
As quoted and translated on some Islamophobic websites, the report goes:
روى أنه صلى الله عليه و سلم قبل زبيبة الحسن أو الحسين
It is reported that he (the Prophet) kissed the (little) penis of al-Hasan or al-Hussain
رأيت النبي صلى الله عليه و سلم فرج ما بين فخذي الحسين و قبل زبيبته
He (the Prophet) put Hussain’s legs apart and kissed his (little) penis
2. Comments on the Chains of Narrators
The narration has been quoted with one or more chains of narrators by al-Tabarani, al-Bayhaqi, Diya al-Maqdisi, Ibn Abi al-Dunya, Tammam al-Razi, Khatib al-Baghdadi, and Ibn Asakir al-Dimashqi.
Except for al-Bayhaqi and Tammam al-Razi, the isnad (chain of narrators) given by the rest includes Qabus bin Abi Zayban who has been graded as a weak narrator.
Ibn Sa’d said about him: “There is weakness in him and he is not to be sought evidence with.”
Abu Hatim said: “He is not to be sought evidence with.”
Al-Nasa‘i said: “He is not strong.”
Al-Daraqutni said: “He is da’if [weak].
Moreover, the chains given by al-Khatib and Ibn Asakir include, besides Qabus, another narrator, Muhammad bin Mazid bin Abi al-Azhar. This narrator is recognized as a liar and a forger. After giving the narration, al-Khatib al-Baghdadi states:
وهذا الحديث أيضا موضوع إسنادا ومتنا
This hadith is a fabrication in both its chain of narrators and its content.
Al-Bayhaqi’s chain includes as a narrator Muhammad ibn Abi Layla who is also known as a weak narrator. Further, ‘Abdur-Rahman bin Abi Layla who narrates directly from the Prophet was not a Companion, which means there is a break in the chain. In fact, al-Bayhaqi, right after bringing this narration, wrote, “Its chain of narrators is not strong.” Ibn al-Qattan and Ibn al-Salah also graded this report as da’if.
The chain of narrators with Tammam al-Razi (d. 414 AH) and Ibn Asakir’s second chain involves Yaman bin Sa’id al-Masisi who is ranked as da’if.
Moreover, there is a break in the chain between Ibrahim al-Nakha‘i and Anas bin Malik as pointed out by Abu al-Hatim and al-Bazzar. For this reason both al-Mundhiri and al-Dawsari graded it as da’if.
It is, nevertheless, true that Nuruddin al-Haythami has authenticated the report and graded it as hasan. However, it is important to note that al-Haythami is known for laxity in his gradation of reports. This fact has led to many errors in his grading of hadith reports and his authentication of the report under consideration is an example of that.
3. Authenticity of the Report in Shi’a Sources
In Shi’a sources, this report comes through a singular chain involving Abu al-Hasan Musa bin Isma’il bin Musa bin Ja’far bin Muhammad bin ‘Ali bin al-Hussain bin ‘Ali who is unknown (majhul) as stated by Shi’a scholars.
4. A Reliable Hadith: The Prophet Kissed Hasan’s Navel
Another narration, however, tells us the blessed Prophet kissed his grandson’s navel only.
عن عمير بن إسحاق، قال: كنت مع الحسن بن علي، فلقينا أبو هريرة، فقال: أرني أقبل منك حيث رأيت رسول الله صلى الله عليه وسلم يقبل. قال: فقال: بقميصه ، قال: ” فقبل سرته “
Narrated ‘Umair bin Ishaq: “I was with al-Hasan bin ‘Ali and we met Abu Hurairah. He said (to al-Hasan), ‘Show me (the part of your body) that I saw the Messenger of Allah, may the peace and blessings of Allah be upon him, kissing.’ He lifted his shirt and Abu Hurairah kissed his navel.”
5. Summary and Conclusion
The narration about the Prophet kissing the genitals of his grandson is weak with respect to all the chains of narration mentioned in both Sunni and Shi’a sources. A reliable narration on the subject, however, mentions the Prophet kissing the navel of his grandson, al-Hasan bin ‘Ali.
 Al-Tabarani, Mu’jam al-Kabir, (Cairo: Maktaba Ibn Taymiya, 1994) Hadith 2658, 12615.
 Al-Bayhaqi, Sunan al-Kubra, (Beirut: Dar al-Kotob al-Ilmiya, 2003) Hadith 651.
 Al-Maqdisi, al-Ahadith al-Mukhtarah, (Beirut: Dar al-Khidr, 2000) Hadith 549.
 Ibn Abi Dunya, al-Nafqah ‘ala al-Ayyal, (Dammam: Dar Ibn Qayyim, 1990) Hadith 210, 211.
 Al-Razi, Tammam, al-Fawa’id, (Riyadh: Maktaba al-Rushd, 1412 AH) Hadith 610.
 Al-Khatib al-Baghdadi, Tarikh al-Baghdad, (Beirut: Dar al-Gharb al-Islami, 2002) Vol.4, 464.
 Al-Damishqi, Ibn Asakir, Tarikh Dimashq, (Beirut: Dar al-Fekr, 1995) Vol.14, 224.
 Ibn Sa’d, Tabaqat al-Kubra, (Beirut: Dar al-Kotob al-Ilmiya, 1990) Vol.6, 330, No. 2519.
 Al-Mizzi, Yusuf bin ‘Abdur-Rahman, Tahdhib al-Kamal, (Beirut: Al-Resalah Publishers, 1980) Vol.23, 329.
 Al-Musallami, Mawsu’at Aqwal al-Imam al-Darqutni fi Rijal al-Hadith, (Beirut: ‘Alam al-Kitab, 2001) Vol.2, 522 No. 2780.
 Al-Nawawi, Khulasah al-Ahkam, (Beirut: Al-Resalah Publishers, 1997) Vol.1, 138.
 Al-‘Asqalani, Ibn Hajar, Talkhis al-Habir, (Beirut: Dar al-Kotob al-Ilmiya, 1989) Vol.1, 352.
 Al-Dhahabi, Mizan al-A’tidal, (Beirut: Dar al-Ma’rifah, 1963) Vol.4, 35 No. 8163, and al-Baghdadi, Tarikh al-Baghdad, Vol.4, 58.
 Al-Baghdadi, Tarikh al-Baghdad, Vol.4, 464.
 Al-Albani, Irwa‘ al-Ghalil, (Beirut: Maktab al-Islami, 1985) Vol.6, 213, Hadith 1811.
 Al-Bayhaqi, Sunan al-Kubra, Hadith 651.
 Ibn al-Mulaqqin, al-Badr al-Munir, (Riyadh: Dar al-Hijrah, 2004) Vol.2, 478.
 Al-Dhahabi, Mizan al-A’tidal, Vol.4, 460, No. 9847.
 Al-‘Asqalani, Tahdhib al-Tahdhib, (Hyderabad: al-Ma’arif al-Nizamiyah, 1326 AH) Vol.1, 178.
 Al-Dawsari, al-Rawd al-Bassam bi Tartib wa Takhrij Fawa’id al-Tammam, (Beirut: Dar al-Basha’ir al-Islamiyah, 1993) Vol.4, 311.
 Al-Haythami, Majma’ al-Zawa’id wa Manba’ al-Fawa’id, (Cairo: Maktaba al-Qudsi, 1994) Vol.9, 186, Hadith 15108.
 Al-Sulaymani, Abu al-Hasan, Ithaf al-Nabil, (Amman: Maktaba al-Furqan, 2000) Vol.1, 349
 Al-Majlisi, Baqir, Bihar al-Anwar, Vol. 43, 317, and Mirza Nuri, Mustadrak al-Wasa’il, (Qom: Ihya’ al-Kutab al-Islamiya, 1430 AH) Vol.1, 236.
 Al-Jawhari, al-Mufid min Mu’jam Rijal al-Hadith, (Beirut: Mu’assasat Tarikh al-‘Arabi, 2009) 624 No. 12730, and al-Khu’i, Mu’jam Rijal al-Hadith, (Najaf: Mu’assat al-Imam al-Khoei, n.d.) Vol.20, 19, No. 12753.
 Ahmad bin Hanbal, al-Musnad, (Cairo: Dar al-Hadith, 1995) Hadith 7455. Ahmad Shakir classified it as sahih. Wasiullah ‘Abbas also graded it as sahih in his research on Fada’il al-Sahabah (Hadith 1375)
Published : November 24, 2015 Last modified : May 10th, 2016