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  • Can We Say 'Ya Muhammad'?

    Assalamu Alaykum

    I will present the arguments from the sufi side and hopefully someone can refute them...


    From Abu Hurayra: I heard the Prophet (s) say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my graveside and say: Ya Muhammad! and I will answer him."

    Abu Ya`la relates it with a sound chain in his Musnad (Dar al-Ma'mun ed. 1407/1987) 11:462; Ibn Hajar cites it in al-matalib al-`aliya (Kuwait, 1393/1973) 4:23, chapter entitled: "The Prophet's life in his grave" and #4574; Haythami says in Majma` al-zawa'id (8:5), chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith."

    Bukhari in his Adab al-mufrad, Nawawi in his Adhkar, and Shawkani in Tuhfat al-dhakirin all relate the narrations of Ibn `Umar and Ibn `Abbas whereby they would call out Ya Muhammad whenever they had a cramp in their leg (Chapters entitled: "What one says if he feels a cramp in his leg"). Regardless of the grade of these narrations, it is significant that Bukhari, Nawawi, and Shawkani never raised such a disturbing notion as to say that calling out "O Muhammad" amounted to shirk. See the following editions:

    Nawawi's Adhkar:

    1970 Riyadh edition: p. 271

    1988 Ta'if edition: p. 383

    1992 Mecca edition: p. 370

    Bukhari's Adab al-mufrad:

    1990 `Abd al-Baqi Beirut edition: p. 286

    1994 Albani edition entitled Da`if al-adab al-mufrad: p. 87

    The latter gives as a reference: Takhrij al-kalim al-tayyib (235)"

    date? Beirut: `Alam al-kitab: p. 324

    date? Beirut: Dar al-kutub al-`ilmiyya: p.142.

    Shawkani's Tuhfat al-dhakirin:

    1970 Beirut: Dar al-kutub al-`ilmiyya: p. 206-207.
    www.call-to-monotheism.com

  • #2
    I doubt the narrations above because they go against Quranic principle. Allah says in Surah 24, verse 63...

    Treat not the calling of the Messenger among you like the calling of one of you to another. ALLAH indeed knows those of you who steal away covertly. So let those who go against HIS command beware lest a trial afflict them or a grievous punishment overtake them.


    Ibn Kathir quotes Muqaatil in his commentary of this verse...


    لَا تُسَمُّوهُ إِذَا دَعَوْتُمُوهُ يَا مُحَمَّد وَلَا تَقُولُوا يَا اِبْن عَبْد اللَّه وَلَكِنْ شَرِّفُوهُ فَقُولُوا يَا نَبِيّ اللَّه يَا رَسُول اللَّه

    Do not call him 'Ya Muhammad' and do not say 'son of Abdullah' but honor him and call him 'O Prophet of Allah' or 'O Messenger of Allah'


    Imam Suyuti says the same thing http://quran.al-islam.com/Tafseer/Di...ora=24&nAya=63


    Imam Tabari quotes Mujaahid who says the same thing...

    عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد : { كَدُعَاءِ بَعْضكُمْ بَعْضًا } قَالَ : أَمَرَهُمْ أَنْ يَدْعُوا يَا رَسُول اللَّه , فِي لِين وَتَوَاضُع , وَلَا يَقُولُوا يَا مُحَمَّد , فِي تَجَهُّم


    Imam Qurtubi also quotes Mujaahid and Sa'eed ibn Jubair who said the same thing...

    وَقَالَ سَعِيد بْن جُبَيْر وَمُجَاهِد : الْمَعْنَى قُولُوا يَا رَسُول اللَّه , فِي رِفْق وَلِين , وَلَا تَقُولُوا يَا مُحَمَّد بِتَجَهُّمٍ


    Imam Razi says the same thing...

    لا تنادوه كما ينادي بعضكم بعضاً يا محمد، ولكن قولوا يا رسول الله يا نبي الله،


    Do not call out ot him as you would call out to each other by saying 'Ya Muhammad', but say 'O Messenger of Allah, O Prophet of Allah'

    Source: http://www.altafsir.com/Tafasir.asp?...&Page=2&Size=1


    Even Shaykh Al Sha'raawi, who is a famous Ashari Egyptian scholar who passed away a few years ago said the same thing in his commentary...

    فهو ليس كأحدكم تنادونه: يا محمد،


    He is not like the rest of you so that you can call out to him: 'Ya Muhammad'

    Source: http://www.altafsir.com/Tafasir.asp?...&UserProfile=0





    I am sure if I looked through more commentaries they would say the same thing, however I think this is enough.

    Therefore, I find it hard to believe that the companions of Prophet Muhammad peace be upon him would use terms such as 'Ya Muhammad' to call out to the Prophet peace be upon him because it goes againt Quranic principles.

    Allah knows best!

    However, can someone still help out in refuting those above narrations?

    jazakum Allah khayr
    www.call-to-monotheism.com

    Comment


    • #3
      speaking about calling the Prophet sallallahu alayhi wa sallam by his name, al Manawi in his book (fayd al Qadeer sharh al Jame' as Saghir) said in his explanation of hadith of the blind man:

      - (اللهم إني أسألك) أطلب منك (وأتوجه إليك بنبيك محمد) صرح باسمه مع ورود النهي عنه تواضعا لكون التعليم من جهته

      rough translation:
      (and I turn to You by your Prophet Muhammad ) he stated his name, although it is forbidden, out of humbleness because he is in state of teaching from his side.


      please correct my translation if I made a mistake.
      .

      Comment


      • #4
        Yeah, but he still called him 'nabi'. There is nothing wrong with saying 'Prophet Muhammad'. But you can't just call out to him 'O Muhammad' (assuming you can even call out to him in the first place). So i find it hard to believe that the companions called out to the Prophet in the first place. Secondly, even if they did they wouldn't just say 'Ya Muhammad'.

        Allah knows best.
        www.call-to-monotheism.com

        Comment


        • #5
          From Abu Hurayra: I heard the Prophet (s) say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my graveside and say: Ya Muhammad! and I will answer him."
          in regards to this hadith, there are 2 things I would like to point out, which I observed:

          1_ he (sallallahu alayhi wa sallam) said: "and say: ya Muhammad", and didn't mention anything about making duaa to him.
          calling someone does not necessarly meaning to make duaa, he might be calling him to speak to him, or to give salam to him, there is no clear evidence that he meant that Isaa alayhi assalam would make duaa to the Prophet or to ask him to make duaa for him.

          2_ this could be special for Prophet Isaa alayhi wa sallam, and not the whole ummah, that he say to the Prophet sallallahu alayhi wa sallam "ya Muhammad" and the Prophet sallallahu alayhi wa sallam respond to him.
          also, in regards to the Prophets alayhim assalam it might not be forbiden for them to call each other by name, since they are all Prophets, but in our case it isn't same, wallahu a'lam.


          Bukhari in his Adab al-mufrad, Nawawi in his Adhkar, and Shawkani in Tuhfat al-dhakirin all relate the narrations of Ibn `Umar and Ibn `Abbas whereby they would call out Ya Muhammad whenever they had a cramp in their leg (Chapters entitled: "What one says if he feels a cramp in his leg"). Regardless of the grade of these narrations, it is significant that Bukhari, Nawawi, and Shawkani never raised such a disturbing notion as to say that calling out "O Muhammad" amounted to shirk
          he can't use that as evidence, for it says that they told Ibn Umar to mention or remember (uthkur-اذكر ) someone whom he loves, and didn't say "ud'u - ادعو" to make duaa or ask him to cure him, or relieve his leg cramp.

          and when someone remembers someone he loves dearly, it helps relieve his cramp.
          and remembering someone you love does not mean you are asking him to cure you, or relieve your pain.

          also, the authenticity of narration is not proven.
          and the scholars who sited it didn't necessarly understand it to mean that he was making duaa to the Prophet sallallahu alayhi wa sallam, they could have understood it to mean like I explained above, so unless he has clear evidence that they understood from it what Haddad understood from it, then he can't say that they don't consider making duaa to the Prophet sallallahu alayhi wa sallam to be shirk.

          so with these 2 points, one can not use it as evidence for something related to aqeedah.
          there must be clear evidence, with no doubt in it, which they do not have.
          and it contradicts the Quran and Sunnah.

          These people hang on to weak and unclear "evidences" to prove their false and deviant beliefs and practices, anything to justify their deviancy.
          .

          Comment


          • #6
            and another point

            now they say that they ask or make duaa to Prophets alayhem assalam and awliya', because they are weak in iman, and they hope that when they make duaa to Prophets or awliya' that Allah will answer their duaa since they are very pious (Prophets & awliya') and close to Allah.
            so what would make Prophet Isaa alayhi assalam make "duaa" to the Prophet sallallahu alyahi wa sallam or ask him to make duaa to Allah for him? when he himself is a Prophet alayhi assalam.
            He would be from the ones whom sufis say is permissable to make duaa to them or ask them for duaa !
            so he would be from the intercessors whom sufis use, and now they are claiming he is using an intercessor himself??!!
            .

            Comment


            • #7
              asalamu alaikum

              I had responded to this before on another forum

              That narration by Abu Y'ala about Isa if Im not mistaken, the matn is sound except for thew addition "Then he shall stand at my graveside and say: Ya Muhammad! and I will answer him."

              of all the narrations regarding Isa, this was something i never came across, and I beleive some ulema have opined that this was a ziyaada of this riwayaa that is not acceptable.


              secondly abu zubair said something a while back about this

              Phrases such as wa mu'tasimah! wa muhammadah! Were never understood in the Arabic language as call for help. This call simply indicates one's sorrow, at least according to the language of the arabs

              Hence, when the woman cried out wa mu'tasimah! She was declaring her sorrow over herself during al-Mu'tasim's reign.

              When the companions cried out wa muhammadah! They were declaring their sorrow over the Prophet in their fight against Musaylima, and it was also their battle cry.

              Similarly, when al-Mudhaffar Qutuz fought the Tatar at 'Ayn Jalut, the battle cry was wa Islamah! They were declaring their sorrow over Islam and not calling upon Islam for help.

              The Arabs, similarly often utter wa huznah! wa asafah! Meaning: O my grief! O my sorrow!


              and i beleive this to be the underlying reason why when those narrations were brought, particually from kalim at-tayyib, example, isa going to the grave of muhmamd sand saying ya muhammad, it is a calling of sorrow and not calling upon other than Allah which is why the imaams who may have made these narrations sahih did not connect these narrations with "calling upon other than Allah.

              wallahul alim
              ابو نعيمة علي البريكي


              "I have debated with the Ash'aris
              and it has become clear to me that they believe that Allah does not exist"


              May Allah hasten the Muslims back to the path
              that granted victory to them before.


              http://islamthought.wordpress.com/

              http://www.islamic-life.com/forums/

              Comment


              • #8
                Even if 'Isa, 'alayhis-salam, will say "ya Muhammad", and he, sallallahu 'alayhi wa-sallam, will answer him, what does this mean? Why will he say "ya Muhammad" and what will the Prophet's answer be?

                Everyone knows that when you go to the grave of the Prophet, sallallahu 'alayhi wa-sallam, you say: "As-salatu was-salamu 'alayka ya Rasulallah". And we know from the hadith that whoever sends salam to Rasulullah, sallallahu 'alayhi wa-sallam, he will reply to him. What on earth does that have to do with what these mubtadi'ah do today making istighathah of dead awliya'???

                This is obviously the context of the above hadith about 'Isa, assuming of course that it is authentic to begin with.

                Comment


                • #9
                  How true is it when the Sufees quote ibn Umar , when he hurt himself ( i think it was his knee) and then he apparently said 'Ya Muhammed'.

                  Is this true?

                  Comment


                  • #10
                    secondly abu zubair said something a while back about this

                    bro, can you possibly locate that post for me? jazakallah
                    www.call-to-monotheism.com

                    Comment


                    • #11
                      http://www.siratemustaqeem.com/phpBB...ecf5f0634a31a8
                      www.call-to-monotheism.com

                      Comment


                      • #12
                        As Salaamu Alaykum,

                        The transmission of 'Ibn 'Umar has various riwaayaat or transmissions, and the addition of 'Yaa' is not in all of the various manuscripts of the same book. So even the narration has the same chain but not all manuscripts show the 'Yaa'. I know at least one of the transmissions has a majhuul or unknown narrated in its chain, rather it merely states, 'an rajuul min banee fulan-wa-fulaan', 'an 'Ibn 'Umar....

                        I gathered together the various riwaayaat in a word file and began doing the tahqeeq on them, but never finished...


                        Comment


                        • #13
                          Tahthib al Kamaal Vol. 17 p. 49

                          ت عبد الرحمن بن سعد الدشتكي هو عبد الرحمن بن عبد الله بن سعد وسيأتي

                          [ 3832 ] بخ عبد الرحمن بن سعد القرشي العدوي مولى بن عمر كوفي روى عن أخيه عبد الله بن سعد ومولاه عبد الله بن عمر بخ روى عنه حماد بن أبي سليمان وأبو شيبة عبد الرحمن بن إسحاق الكوفي ومنصور بن المعتمر وأبو إسحاق السبيعي بخ ذكره بن حبان في كتاب الثقات روى له البخاري في كتاب الأدب حديثا واحدا موقوفا وقد وقع لنا عاليا عنه أخبرنا به أبو الحسن بن البخاري وزينب بنت مكي قالا أخبرنا أبو حفص بن طبرزد قال أخبرنا الحافظ أبو البركات الأنماطي قال أخبرنا أبو محمد الصريفيني قال أخبرنا أبو القاسم بن حبابة قال أخبرنا عبد الله بن محمد البغوي قال حدثنا علي بن الجعد قال أخبرنا زهير عن أبي إسحاق عن عبد الرحمن بن سعد قال كنت عند عبد الله بن عمر فخدرت رجله فقلت له يا أبا عبد الرحمن ما لرجلك قال اجتمع عصبها من ها هنا قال قلت ادع أحب الناس إليك فقال يا محمد فانبسطت رواه عن أبي نعيم عن سفيان عن أبي إسحاق مختصرا

                          ‘Abd ar-Rahman bin Sa’d al-Qarshi al-‘Adwi, freed slave of ‘Ibn ‘Umar, the Kuufan. He transmits from his brother ‘Abd Allaah bin Sa’d and his freed slave, ‘Abd Allaah bin ‘Umar. From him transmits Hamaad bin ‘Abi Sulaymaan, ‘Abu Shaybah ‘Abd ar-Rahman bin ‘Ishaaq al-Kuufi, Mansur bin al-Mu’tamar, ‘Abu ‘Ishaaq as-Sabi’ini. ‘Ibn Hibbaan mentioned him in the book of the trustworthy. Al-Bukhaari transmits from him in the book of manners one stopped (Mawquuf) narration. And already it occurred to us highly from him, he reported to us in it, ‘Abul Hasan bin al-Bukhaari and Zaynab bint Maki both said, ‘Abu Hafs bin Tabarzad reported to us, he said: al-Haafith ‘Abul Barkaat al-‘Anmaati reported to us, he said: ‘Abu Muhammad as-Sarifini reported to us, he said: ‘Abul Qaasim bin Hibaabah reported to us, he said: ‘Abd Allaah bin Muhammad al-Baghawi reported to us, he said: ‘Ali bin al-Ja’d narrated to us, he said: Zuhayr reported to us from ‘Abi ‘Ishaaq from ‘Abd ar-Rahman bin Sa’d, he said: I was near ‘Abd Allaah bin ‘Umar, so his foot fell asleep, so I said to him: Oh ‘Abu ‘Abd ar-Rahman what is with your foot? He said: Its nerves have gathered from this place. He said: I said: Call the most loved of people to you. So he said: Oh Muhammad. So it was alleviated. He transmitted it from ‘Abi Na’im from Sufyaan from ‘Abi ‘Ishaaq abbreviated.


                          Comment


                          • #14
                            Here is also some more analysis- I did it a while back so please forgive any errors...At the end is a conversation I had with Shaykh Yaasir about this particular narration and his comments (He referred to Multaqaa Ahlul Hadeeth!!!)

                            Adab al-Mufrad, ‘Imaam al-Bukhaari (Electronic Version) Vol. 6
                            437. What a man says when his foot goes to sleep
                            964. 'Abdu'r-Rahman ibn Sa'd said, "Ibn 'Umar's foot went to sleep and a man said to him, 'Mention the person you love most.' He said, 'Muhammad.'"
                            ‘Adab al-Mufrad, ‘Imaam al-Bukhaari, (Electronic Version) in Arabic, p. 78

                            باب ما يقول الرجل إذا خدرت رجله

                            حدثنا أبو نعيم قال حدثنا سفيان عن أبي إسحاق عن عبد الرحمن بن سعد قال خدرت رجل بن عمر فقال له رجل اذكر أحب الناس إليك فقال محمد

                            Chapter of what the man should say when his foot falls asleep.

                            ‘Abu Na’im narrated to us, he said: Sufyaan narrated to us from ‘Abi ‘Ishaaq from ‘Abd ar-Rahman bin Sa’d, he said: a foot of ‘Ibn ‘Umar fell asleep, so a man said to him: Mention the most loved person to you. So he said: Muhammad.

                            Taarikh al-Kaabir, ‘Imaam al-Bukhaari (Electronic Version) Vol. 5

                            [ 931 ] عبد الرحمن بن سعد مولى لابن عمر القرشي وكان يكون بالكوفة سمع بن عمر رضى الله تعالى عنهما روى عنه منصور وحماد بن أبي سليمان قاله وكيع أحسبه أخا عمرو

                            931- ‘Abd ar-Rahman bin Sa’d, freed slave to ‘Ibn ‘Umar al-Qarshi. And when he was in al-Kuufah, he heard from ‘Ibn ‘Umar, pleasure of Allaah, Exalted upon them two. And from him transmitted Mansuur, Hamaad bin ‘Abi Sulaymaan. Waki’ said it, he was considered as a brother of ‘Amrw.

                            Musnad, ‘Imaam ‘Ahmad bin Hanbal (Electronic Version) Vol. 2

                            حدثنا عبد الله حدثني أبي حدثناه حسين حدثنا شيبان عن منصور عن عبد الرحمن بن سعد مولى آل عمر

                            حدثنا عبد الله حدثني أبي حدثنا عبد الوهاب أنبأنا هشام عن حماد عن عبد الرحمن بن سعد مولى عمر بن الخطاب أنه أبصر عبد الله عمر

                            In the first entry, ‘Abd ar-Rahman bin Sa’d is a freed slave of the people of ‘Umar. In the second entry ‘Abd ar-Rahman bin Sa’d is the freed slave of ‘Umar bin al-Khattaab. In the entry of ‘Imaam al-Bukhaari, he is the freed slave of ‘Ibn ‘Umar.

                            What is clear as well is that ‘Abd ar-Rahman bin Sa’d is making Tadlis. In the narration mentioned by al-Bukhaari, ‘Abd ar-Rahman bin Sa’d reports that the events involved ‘a man’ giving the impression that he was not the witness to the events.

                            In the transmissions reported by ‘Ibn Sa’d in his Tabaqaat al-Kubraa, and al-Mizzi in his Tahthib al-Kamaal, there is significant changes to the transmission. Firstly the addition of ‘yaa’ is made. Secondly, the changing of the verb from ‘athkur’ to ‘ad’u’. And thirdly, perhaps most importantly, the person narrating the events, namely ‘Abd ar-Rahman bin Sa’d becomes the one who witnesses the events, whereas in the narration of al-Bukhaari, he merely says ‘a man’ was involved.

                            The first change in the chain that is evident between that of al-Bukhaari and al-Mizzi, begins with Zuhayr.

                            Tahthib al-Kamaal, ‘Imaam al-Mizzi, (Electronic Version) Vol. 17 p. 49

                            [ 3832 ] بخ عبد الرحمن بن سعد القرشي العدوي مولى بن عمر كوفي روى عن أخيه عبد الله بن سعد ومولاه عبد الله بن عمر بخ روى عنه حماد بن أبي سليمان وأبو شيبة عبد الرحمن بن إسحاق الكوفي ومنصور بن المعتمر وأبو إسحاق السبيعي بخ ذكره بن حبان في كتاب الثقات روى له البخاري في كتاب الأدب حديثا واحدا موقوفا وقد وقع لنا عاليا عنه أخبرنا به أبو الحسن بن البخاري وزينب بنت مكي قالا أخبرنا أبو حفص بن طبرزد قال أخبرنا الحافظ أبو البركات الأنماطي قال أخبرنا أبو محمد الصريفيني قال أخبرنا أبو القاسم بن حبابة قال أخبرنا عبد الله بن محمد البغوي قال حدثنا علي بن الجعد قال أخبرنا زهير عن أبي إسحاق عن عبد الرحمن بن سعد قال كنت عند عبد الله بن عمر فخدرت رجله فقلت له يا أبا عبد الرحمن ما لرجلك قال اجتمع عصبها من ها هنا قال قلت ادع أحب الناس إليك فقال يا محمد فانبسطت رواه عن أبي نعيم عن سفيان عن أبي إسحاق مختصرا

                            ‘Abd ar-Rahman bin Sa’d al-Qarshi al-‘Adwi, freed slave of ‘Ibn ‘Umar, the Kuufan. He transmits from his brother ‘Abd Allaah bin Sa’d and his freed slave, ‘Abd Allaah bin ‘Umar. From him transmits Hamaad bin ‘Abi Sulaymaan, ‘Abu Shaybah ‘Abd ar-Rahman bin ‘Ishaaq al-Kuufi, Mansur bin al-Mu’tamar, ‘Abu ‘Ishaaq as-Sabi’ini. ‘Ibn Hibbaan mentioned him in the book of the trustworthy. Al-Bukhaari transmits from him in the book of manners one stopped (Mawquuf) narration. And already it occurred to us highly from him, he reported to us in it, ‘Abul Hasan bin al-Bukhaari and Zaynab bint Maki both said, ‘Abu Hafs bin Tabarzad reported to us, he said: al-Haafith ‘Abul Barkaat al-‘Anmaati reported to us, he said: ‘Abu Muhammad as-Sarifini reported to us, he said: ‘Abul Qaasim bin Hibaabah reported to us, he said: ‘Abd Allaah bin Muhammad al-Baghawi reported to us, he said: ‘Ali bin al-Ja’d narrated to us, he said: Zuhayr reported to us from ‘Abi ‘Ishaaq from ‘Abd ar-Rahman bin Sa’d, he said: I was near ‘Abd Allaah bin ‘Umar, so his foot fell asleep, so I said to him: Oh ‘Abu ‘Abd ar-Rahman what is with your foot? He said: Its nerves have gathered from this place. He said: I said: Call the most loved of people to you. So he said: Oh Muhammad. So it was alleviated. He transmitted it from ‘Abi Na’im from Sufyaan from ‘Abi ‘Ishaaq abbreviated.

                            Tabaqaat al-Kubraa, ‘Imaam ‘Ibn Sa’d, (Electronic Version) Vol. 4 p. 85

                            قال أخبرنا الفضل بن دكين قال حدثنا سفيان وزهير بن معاوية عن أبي إسحاق عن عبد الرحمن بن سعد قال كنت عند بن عمر فخدرت رجله فقلت يا أبا عبد الرحمن ما لرجلك قال اجتمع عصبها من هاهنا هذا في حديث زهير وحده قال قلت ادع أحب الناس إليك قال يا محمد فبسطها

                            He said: al-Fadhl bin Dakin reported to us, he said: Sufyaan and Zuhayr bin Mu’aawiyah narrated to us, from ‘Abi ‘Ishaaq, from ‘Abd ar-Rahman bin Sa’d, he said: I was near ‘Ibn ‘Umar, so his foot fell asleep. So I said: Oh ‘Abu ‘Abd ar-Rahman, what is with your foot? He said: Its nerves have joined from this place. (This is in a narration of Zuhayr alone) He said: I said: call the most loved of the people to you. He said: Oh Muhammad. So it alleviated it.

                            As per a conversation with Shaykh Yaasir al-Qaadhee:

                            He referred to Ahlulhadith.com, and ended up saying according to my notes:

                            ‘Ibn ‘Ibraahim: he is matruuk
                            Al-‘Albaani- declared this da’if
                            Zuhayr makes tadlis and it weakens when he uses – 'an-'anah
                            Shath (abnormal) wording the use of 'Yaa
                            ‘Abi ‘Ishaaq- mudalis, (expedites his chains) ‘ikhtilaat (mixes up or confuses narrations)
                            This narration is found in Dha’if ‘Adab al-Mufrad by al-'Albaanee

                            Also there was mention about healing in some commentaries: Love helps the circulation, to the numbed leg.


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                            • #15
                              Assalam O Alaikum!
                              The people of Shirk and deviation often quote this hadeeth in order to substantiate the permissibility of saying Yaa Muhammad and therefore allowing to call upon Muhammad (Sallalahu Alayhee Was-Sallam) for need or when in distress, as is evident from the text of the hadeeth and this is clear Shirk. The Soofee’s of the world whatever the name they concoct for themselves always utilize this hadeeth in some form or manner to substantiate their futile claim. So what follows is a detailed investigation of this hadeeth and its various routes.

                              And nothing is depended upon except Allaah and to him we belong and to him is our return. We supplicate to Allaah that he guides and keeps us firm upon belief in him and that we propagate His Wahdaniyyah and refute and censure the greatest crime, Shirk. Ameen Allaahuma Ameen.

                              The Narration

                              “The foot of Ibn Umar went numb so a man said to him mention the name of the person most beloved to you from amongst the people so he said, “Yaa Muhammad.”

                              References

                              Adaab al-Mufrad (no.992 ch. no.438 pg.261), Ibn as-Sunnee in Amal al-Yaum Wal-Lailah (no.168) with a Marfoo (raised) chain and from Ibn Abbaas without this chain)

                              The Chain

                              Bukhaari from Abu Nu’aym from Sufyaan from Abee Ishaaq from Abdur-Rahmaan bin Sa’ad and he said…..

                              The Imaam the Muhaddith Naasir ud deen al-Albaanee said this hadeeth is weak in Saheeh al-Kalimut-Tayyib (no.235) aswell as in his checking of Adaab al-Mufrad.


                              The Investigation

                              Firstly

                              This chain contains Abee Ishaaq and he is as-Sabee’ee Amr bin Abdullaah (d.127H) (al-Jarh Wat-Ta’deel (6/242), Tahdheeb (8/63), Tadhkirrah (1/114), Shadhraat (1/174) and Siyar (5/392).


                              And Concerning him Haafidh Ibn Hajr said,

                              “He became forgetful at the end but trustworthy.” (Taqreeb ut-Tahdheeb (no.5100 pg.739, with the checking of Abul-Ishbaal)


                              Ibn as-Salaah (d.643H) said whilst explaining the ruling on the narrator who started to forget at the end of his life,

                              “The ruling concerning such narrators is that the ahadeeth narrated by them before they started to forget are accepted and the ahadeeth they narrated after they started to forget are not accepted. Also concerning the narrators there are doubts about (is which ahadeeth of theirs) was narrated before or after they became forgetful are not accepted.” (Muqaddimah Ibn as-Salaah Fee Uloom al-Hadeeth (pg.220, Category no.62). He then went onto mention Sufyaan at-Thawree as one such narrator.


                              Shaikh Ibn as-Salaah then went onto mention,

                              “Abu Ishaaq as-Sabee’ee was also forgetful and it is said Sufyaan ibn Uyainah heard from Sabee’ee after he started to forget. Abu Ya’ala Khaleelee has also mentioned this.” (Muqaddimah Ibn as-Salaah (pg.220)


                              Allaamah Ibn Katheer said, (d.774H),

                              “Those who became forgetful in later life, from them were A’taa bin Saa’ib, Abu Ishaaq as-Sabee’ee. al-Haafidh Abu Ya’ala Khaleelee said, “Ibn Uyainah heard from (Sabee’ee) after he started to forget.” (Ikhtisaar Uloom al-Hadeeth of Ibn Katheer Ma’a Sharh al-Baa’ith al-Hatheeth (pg.229) of Allaamah Ahmad Muhammad Shaakir and Ikhtisaar Uloom al-Hadeeth (pg.190) with he notes and explanation of Saalah Muhammad Awaidah.


                              Imaam Nawawee and Imaam Suyootee mention,

                              “And from them is Abu Ishaaq as-Sabee’ee, those who forget from amongst the trustworthy narrators.” (Tadreeb ar-Raawee Sharh Taqreeb (2/371-373) with the checking of Abdul-Wahhaab Abdul-Lateef and in another edition (2/895-897) with the checking of Abu Qutaibah Nazar Muhammad al-Faryaabee)


                              Imaam Nawawee said in his Explanation of Saheeh Muslim,

                              “From those narrators who started to forget are….Abu Ishaaq as-Sabee’ee…” (Sharh Saheeh Muslim (1/34)


                              Imaam Nawawee also said,

                              “Ibn Uyainah heard from him (ie Abu Ishaaq) after he started to forget.” (Taqreeb Ma’a Tadreeb (2/897)


                              Imaam Suyootee then said in explanation of this,

                              “Khaleelee said Sufyaan heard from him after he started to forget.” (Tadreeb ar-Raawee (2/897), al-Irshaad (1/355)


                              Imaam Dhahabee said,

                              “He became old and made mistakes, but did not become forgetful so when Ibn Uyainah heard from him he only started to forget a little bit.” (Meezaan ul-Ei’tidaal (no.6399 5/326), Tadreeb ar-Raawee (2/897-898).



                              Imaam Fusawee said,

                              “Some people of knowledge have said he became forgetful and he is rejected due to forgetfulness in the narrations 0f Ibn Uyainah.” (Meezaan ul-Ei’tidaal (5/326)



                              Imaam Yahyaa ibn Ma’een said,

                              “Ibn Uyainah heard from him after he started to forget (or when he became forgetful).” (Tahdheeb ut-Tahdheeb (no.5263 8/55)

                              Haafidh Abul-Wafaa Sabt bin al-Ajamee mentioned Abu Ishaaq as-Sabee’ee in his book of narrators who became forgetful. (see his book al-Egtibaat Bi Ma’arifah Ramee Bil-Ikhtilaat (pg.11).

                              Shaikh al-Ustaadh al-Allaamah Hamaad bin Muhammad al-Ansaari also mentions Abu Ishaaq as-Sabee’ee from those narrators whose memories deteriorated and they started to forget. (See his book Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar Juzz 1 pg.48)

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