"Ya Mustafa"
"O Chosen One!"
Assalatu wassalamu 'alayka Ya RasulAllah
(Sallallahu Alaihe-e-Wa-Sallam)
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Ya Muhammad
To enlarge scan click:
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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").
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.
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.
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Quote:
Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims.
Majmoo’ al-Fataawa, 1/124.
Ibn al-Qayyim said:
The kinds of shirk include asked the dead for one's needs, or seeking their help, or turning to them. This is the essence of shirk.
Fath al-Majeed, p. 145
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Allama Shahaab Khafaaji Misri
states in his book, Naseemur-Riyaad, commentary of Shifa by Imam Qaadi Ayaad, that:
هذا مما هده اهل المدبنة
It is a common practice of the people of Madina Munawwara to proclaim
“Ya Muhammadahu!” in times of difficulty and pain.
“Ya Muhammadahu!” in times of difficulty and pain.
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Sayyiduna Bilaal bin Al-Haarith Muzani
states that a drought once occurred in the year 18 A.H. during the Khilafat of Sayyiduna Omar Al- Farooq . The drought was known as “Aamur-Ramada”. His tribe, Bani Muzaina approached him and complained that they were dying of hunger, and that he must request the Khalifa to sacrifice a few sheep for food. He said that there were no sheep left to sacrifice, but they insisted. However, a sheep was found and was slaughtered. When it was cleaned, the people were amazed to see that there was no meat in the animal besides red bones.
Sayyiduna Bilaal saw this distressing sight and screamed in grief,
“Ya Muhammadahu!”
That same night he dreamt of Sayyiduna Rasoolullah صلى الله عليه و آله وسلم who informed him of future glad tidings. As time passed all these Prophetic predictions did occur accordingly.
ذكره فى الكامل
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Yaa Muhammad!
صلى الله عليه و آله وسلم
Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar Rahman ibn Sa’d, who said:
Ibn Umar had numbness in his leg, whereupon a man said to him:
“Remember the most beloved of people to you”, so he said:
“Ya Muhammad”
Praise be to Allah that is due from all grateful believers, a fullness of praise for all his favours: a praise that is abundantly sincere and blessed. May the blessings of Allah be upon our beloved Master Muhammad, the chosen one, the Apostle of mercy and the seal of all Prophets (peace and blessings of Allah be upon them all); and upon his descendants who are upright and pure: a blessing lasting to the Day of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis salam) and his descendants. May Allah be pleased with all of the Prophetic Companions (Ashab al-Kiram). Indeed, Allah is most worthy of praise and supreme glorification!
[Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964]
The narration was weakened by the late Nasir al-Albani in his editing of the Adab al-Mufrad.
The text under scrutiny:
[ 964 ]
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 يا محمد
Imam al-Bukhari related in his Adab al-Mufrad (no. 964):
Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar Rahman ibn Sa’d, who said:
Ibn Umar had numbness in his leg, whereupon a man said to him:
“Remember the most beloved of people to you”, so he said: “Ya Muhammad”
Some copies of Adab al-Mufrad do not have the “Ya” before the name Muhammad (sallallahu alaihi wa sallam).
The “Ya” is found in other versions of this narration in other collections which mentioned this similar narration with chains of transmission linked to it.
In the printed edition of the Adab al-Mufrad by Samir al-Zuhayri (who utilised al-Albani’s gradings from his edition) it does have the “ Ya” included.
Click Large: Scan
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Taken from the book:
Sarih-ul-Bayan
volume 1 pg 272 4th edition 2002,
published by Dar-ul-Mashari”, Beirut, authored by the Servant of the Noble Knowledge of Hadith Shaykh “Abdullah Harrariyy may Allah forgive him and his parents.
Muhammad Abdil-Wahhab (Najdi), was one of those people who started this type of argument that its shirk. The proof of this is that no one among Muslims has ever prohibited the saying of [Ya Muhammad] (‘0 Muhammad’) before. Even the one whom Muhammad Ibn Abdil Wahhab named Shaykh-ul-Islam Ibn Taymiyyah, confirmed the saying of [Ya Muhammad] in distress for the one whose foot is afflicted with paralysis. (This is an illness affecting the foot, the foot unable to move. It is not pins and needles, nor cramp).
Ibn Taymiyyah said, “It is recommended for the one who is afflicted by paralysis of the foot to say [Ya Muhammad].” Moreover, Ibn Taymiyyah derived the proof of this from the saying of Abdullah Ibn ^Umar may Allah bestow His Grace upon him; since he was afflicted by paralysis of the foot, and it was said to him, ‘Mention the most beloved one to you among the people’. He said, [ Ya Muhammad] and was cured. (This event, when “Abdullah Ibn “Umar said ‘Ya Muhammad’, was related by Imam al-Bukhariyy in his book al-A dab al-Mufrad).
It is said to the Wahabis, the so-called Salafis or the so-called Ahlu Hadith: Ibn Taymiyyah, the one you call Shaykh-ul-Islam permitted this, and you regard it as blasphemy?
Muhammad Abdil-Wahhab (Najdi), was one of those people who started this type of argument that its shirk. The proof of this is that no one among Muslims has ever prohibited the saying of [Ya Muhammad] (‘0 Muhammad’) before. Even the one whom Muhammad Ibn Abdil Wahhab named Shaykh-ul-Islam Ibn Taymiyyah, confirmed the saying of [Ya Muhammad] in distress for the one whose foot is afflicted with paralysis. (This is an illness affecting the foot, the foot unable to move. It is not pins and needles, nor cramp).
Ibn Taymiyyah said, “It is recommended for the one who is afflicted by paralysis of the foot to say [Ya Muhammad].” Moreover, Ibn Taymiyyah derived the proof of this from the saying of Abdullah Ibn ^Umar may Allah bestow His Grace upon him; since he was afflicted by paralysis of the foot, and it was said to him, ‘Mention the most beloved one to you among the people’. He said, [ Ya Muhammad] and was cured. (This event, when “Abdullah Ibn “Umar said ‘Ya Muhammad’, was related by Imam al-Bukhariyy in his book al-A dab al-Mufrad).
It is said to the Wahabis, the so-called Salafis or the so-called Ahlu Hadith: Ibn Taymiyyah, the one you call Shaykh-ul-Islam permitted this, and you regard it as blasphemy?
Even Ibn Taymiyyah is innocent from you regarding this issue. In addition, you regard the Muslim nation as blasphemers when there is no one among the nation who differs on the permissibility of saying [Ya Muhammad]. You are the first to prohibit this, and whoever declares the Muslim nation of Muhammad as blasphemers is a blasphemer.
This is because the Muslim nation of Muhammad will remain in Islam as narrated by al-Bukhariyy , that the Prophet said:
Lan youzalu amru hathi il-ummati mustaqeeman hata taqowmas sa^a aw hata ya^tee amrullah (This Hadith is related by al-Bukhariyy in his Sahih under the section of Adherence to the Kitab & Sunnah)
If they say: ‘Ibn Taymiyyah did not say this’, it is said to them: What will testify against you is his book al-Kalim-ut-Tayyib.
This is because the Muslim nation of Muhammad will remain in Islam as narrated by al-Bukhariyy , that the Prophet said:
Lan youzalu amru hathi il-ummati mustaqeeman hata taqowmas sa^a aw hata ya^tee amrullah (This Hadith is related by al-Bukhariyy in his Sahih under the section of Adherence to the Kitab & Sunnah)
If they say: ‘Ibn Taymiyyah did not say this’, it is said to them: What will testify against you is his book al-Kalim-ut-Tayyib.
The scholars who wrote the biography of Ibn Taymiyyah mentioned that this book is among the names of his books. Among those scholars is Salah-ud-Din as-Safadiyy who lived in the same era as Ibn Taymiyyah and who used to visit him frequently, and who indeed mentioned that this book was authored by Ibn Taymiyyah.
Moreover, your late leader al-Al-lbaniyy confirmed that this book is authored by Ibn Taymiyyah. He also wrote a commentary for it but said: ‘Indeed, the chain of narration regarding the saying of Ibn ^Umar, [Ya Muhammad] when his foot afflicted by paralysis, is weak.’
Moreover, your late leader al-Al-lbaniyy confirmed that this book is authored by Ibn Taymiyyah. He also wrote a commentary for it but said: ‘Indeed, the chain of narration regarding the saying of Ibn ^Umar, [Ya Muhammad] when his foot afflicted by paralysis, is weak.’
This will not perturb us as it confirms that Ibn Taymiyyah did relate it and said: ‘Chapter of the man whose foot is afflicted by paralysis’ and named his book al-Kalim-ut-Tayyib pg. 73 (which means, The Good Speech).
And even if it has been hypothetically said that the chain of narration is weak, it is nevertheless confirmed that Ibn Taymiyyah permitted this saying. So, who is the blasphemer- the one whom you call Shaykh-ul-Islam or you?
According to your law he must be considered a blasphemer, even if you are not aware of this. At this point they will neither dare call Ibn Taymiyyah a blasphemer nor say ‘we are blasphemers.’
We say: you are considering the Muslims as blasphemers from the days of the Messenger to the present. Moreover, In terms of meaning, you consider your leader Ibn Taymiyyah a blasphemer because he favours the saying of [Ya Muhammad] when the foot is afflicted with paralysis. And the one who favours blasphemy is a blasphemer. Do you have an answer?
Regarding the saying of al-Albaniyy, it well not be considered as a proof whether he claims that the chain of narration is weak or authentic. This is because, being deprived of memorisation and the rank of hafiz, he is absolutely not qualified to make judgement. He never gained the rank of hafiz by his own declaration, since he did not memorise even ten hadith with their continuous chain to the Prophet. He said about himself, ‘I am a Muhaddith of books and not a Muhaddith of memorisation.’
If one of them says ‘Ibn Taymiyyah related this through a chain that contains a narrator whose reliability is differed upon’, they will be told, that if only for mentioning this in his book it is a proof that he favours it, whether he hypothetically considered it authentic or not. The one who mentions the devianance in his book without warning others of it, he is inviting to it.
This story (of ^Abdullah Ibn ^Umar may Allah bestow His Grace upon him, when he said, Ya Muhammad) is related by al hafiz Ibn as-Sunniyy and al-Bukhari in his book al-Adab-ul-mufrad pg. 324 with a different chain of narration other than the chain of Ibn as-Sunniyy.
We say: you are considering the Muslims as blasphemers from the days of the Messenger to the present. Moreover, In terms of meaning, you consider your leader Ibn Taymiyyah a blasphemer because he favours the saying of [Ya Muhammad] when the foot is afflicted with paralysis. And the one who favours blasphemy is a blasphemer. Do you have an answer?
Regarding the saying of al-Albaniyy, it well not be considered as a proof whether he claims that the chain of narration is weak or authentic. This is because, being deprived of memorisation and the rank of hafiz, he is absolutely not qualified to make judgement. He never gained the rank of hafiz by his own declaration, since he did not memorise even ten hadith with their continuous chain to the Prophet. He said about himself, ‘I am a Muhaddith of books and not a Muhaddith of memorisation.’
If one of them says ‘Ibn Taymiyyah related this through a chain that contains a narrator whose reliability is differed upon’, they will be told, that if only for mentioning this in his book it is a proof that he favours it, whether he hypothetically considered it authentic or not. The one who mentions the devianance in his book without warning others of it, he is inviting to it.
This story (of ^Abdullah Ibn ^Umar may Allah bestow His Grace upon him, when he said, Ya Muhammad) is related by al hafiz Ibn as-Sunniyy and al-Bukhari in his book al-Adab-ul-mufrad pg. 324 with a different chain of narration other than the chain of Ibn as-Sunniyy.
It is also related by the great hafiz Ibrahim al-Harbiyy, who has been likened by Imam Ahmad Ibn Hanbal in knowledge and wara’ in his book Gharib-ul-Hadith (Volume 2 pg 673-674) with a different chain of narration than that of Ibn as Sunniyy as well.
It is also related by al-hafiz an-Nawawiyy (In his book al-Adhkar pg 321) Al-Hafiz Ibn-al-Jazariyy related this in his book al-Hisn-ul-Hasin and in his book ^iddat-ul-Hisn-il-Hasin pg. 105.
Moreover this has been related by ash-Shawkaniyy (In his book Tuhfat-udh-Dhakirin, p267) who agrees with you in some things and is not contested by you.
So Wahabiyyah, where is the escape? What an exposure of you when Ibn Taymiyyah is your Imam and from whom Ibn Abdil-Wahhab took some of his ideas with which he opposes the Muslims in his books!
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Assalatu wassalamu 'alayka Ya RasulAllah
(Sallallahu Alaihe-e-Wa-Sallam)
Since the advent of Islam, Muslims have called upon the Prophet sallAllahu 'alaihi wasallam with these words.
Read more.
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Al-Darimi in the Chapter 15 of the Muqaddima (Introduction) to his Sunan (1:43) entitled: "Allah's generosity to His Prophet after his death," relates from Aws ibn `Abd Allah with a good chain:
"The people of Madina complained to `A'isha of the severe drought that they were suffering.
She said:
"Go to the Prophet's grave and open a window towards the sky so that there will be no roof between him and the sky." They did so, after which they were watered with such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty."
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Istisqa' in Bukhari's Sahih:
`Abdullah ibn Dinar said:
"I heard Ibn `Umar reciting the poetic verses of Abu Talib:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
`Umar ibn Hamza said: Salim narrated from his father (Ibn `Umar) that the latter said:
"The poet's saying came to my mind as I was looking at the face of the Prophet while he was praying for rain -- and he did not get down till the rain water flowed profusely from every roof-gutter:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
One sub-narrator added:
"These were the words of Abu Talib."
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“by whose face rain is sought”
Note: that in his translation of Bukhari (2:65),
Muhammad Muhsin Khan alters the wording of the hadith to read: "A white person who is requested to pray for rain"
in place of "by whose face rain is sought," and Allah knows best the reason for this grave betrayal of the translator's trust in the most important Islamic source after the Qur'an! ------------------------------------------------
The Nobel Prophetصلى الله عليه وسلم
said on the authority of `Umar:
"When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:
LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH
I understood that You would not place next to Your Name but the Most Beloved One of Your creation.
Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."
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It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).
1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.
2. al-Bulqini declares this hadith sound in his Fatawa.
3. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.
4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."
5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."
6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;
7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).
8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.
9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).
10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says:
"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)"
(Fatawa 2:150).
The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said:
"This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).
11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his:
11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his:
Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):
“Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect...
Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.
Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.”
12. Its latter part is mentioned as a separate hadith in the wording:
“Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect...
Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.
Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.”
12. Its latter part is mentioned as a separate hadith in the wording:
"Were it not for Muhammad, I would not have created the spheres (al-aflak)."
al-`Ajluni said in Kashf al-khafa' (#2123): "al-Saghani (d.650) said it is forged. I say: but its meaning is correct."
Similarly `Ali al-Qari said in al-Asrar al-marfu`a (#754-755): "al-Saghani (in al-Ahadith al-mawdu`a p. 7) said: "It is forged," however, its meaning is sound (mi`nahu sahih), as Daylami has narrated on the authority of Ibn `Abbas that the Prophet said: "Gabriel came to me and said: O Muhammad! Were it not for you, Paradise would not have been created, and were it not for you, the Fire would not have been created." And Ibn `Asakir's narration has: And were it not for you, the world would not have been created."As for Albani's rejection of Qari's use of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis that Daylami is alone in citing it" (Silsila da`ifa #282), it shows exaggeration and deviation from the practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna (4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is what Albani concludes! The reader may compare Albani's method of apriori rejection in lieu of a discussion of the hadith itself, to Ibn Hajar al-`Asqalani's reliance on a hadith narrated by Daylami, as is shown by hadith #33 of his Arba`un fi rad` al-mujrim `an sabb al-muslim, although Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and his book: "al-Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion and he was not a liar."13. Ibn al-Qayyim in his Bada'i` al-fawa'id went so far as to represent Allah saying to humankind that everything was created for the sake of human beings:
hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara
“Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are.[18]”
If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together?
hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara
“Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are.[18]”
If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together?
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“Help of the Messenger”
Quote Wahabi/Salafi:
"Moreover, it is not known that even a single Sahaabi used to seek the help of the Messenger or call upon the Messenger, neither was that transmitted from any of the respectable scholars. It is only one of the myths of the deviant.
If something troubles you, then say Yaa Allaah, for He is the One Who answers prayers, relieves distress and controls all things.
And Allaah knows best."
[End of quote]
source: Islam Q&A
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Hafiz Ibn-e-Kathir (ra) writes,
"During the Battle of Yamama, the slogan of the Muslims was
"Ya Muhammada"
(O Muhammad Help us).
He writes, "During the Battle of Yamama, Hazrat Khalid Bin Waleed picked up the flag at the shahadat of Hazrat Hanifa (RA)and leaving the troops behind proceeded towards the mountain of Musailma Kazaab and waited of when he will come and he will slay him. Thereafter, he returned and stood between the the two armies and said in a loud voice:
"I am the son of Waleed. I am the son of Amir O Zaid." .....Then he proclaimed the slogan of the Muslims and in those days, "Ya Muhammada" (O Muhammad Help us) was their battle cry.”
[Al Badaya Wa Nahaya]
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Hazrat Khalid Bin Waleed (RA)
watch video:
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Quote: Wahabi/deobandi say: Qadi Thanaullah Pani Patti (rah)
wrote in "Irshadut Talibeen":
“To read Muhammed Rasulullah (salalahu alyahi wa salam) simultaneously with the Dhikr of Allah as in Adhaan, iqamat, Kalima etc is an ibadah.
However to read the name of Rasulullah salalahu alayhi wa salam in a way other than prescribed in shariah eg to read the wazifa (Litany) “Ya Muhammad, Ya muhammad (salalahu alayhi wa salam) is not permissible.” [Irshadut Talibeen, p19]
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I suggest that the ^wahabi/deobandis read:
Tafsir al Mazhari
-----------------------------
“Yaa Muhammad, Yaa Rasoolallah”
Sahih Muslim volume 2 page 419 and on the left hand side of the page it states that when the Prophet ( صلى الله عليه و آله وسلم) entered Madina, the Sahaba lined the streets and markets of Madina and proclaimed:
“Yaa Muhammad, Yaa Rasoolallah, Yaa Muhammad, Yaa Rasoolallah”.
[Sahih Muslim: volume 2, page 419]
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“Ya Muhammadah Ya Muhammadah
salla ‘alaykallahu wa malaka al-Samahu”
Sayyida Zainab radiyallahu ta'ala 'anha, the sister of Sayyiduna Imam Husain
radiyallahu ta'ala 'anhu, proclaimed at Karbala:
“Ya Muhammadah Ya Muhammadah salla ‘alaykallahu wa malaka al-Samahu”.
[al-Bidaya wa al-Nihaya – vol.8, p.193]
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Ya Muhammad
can you spot the difference ?
what does it ^say ?
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Hadith of Adam
Imam al-Qastallani (rah) and Imam az-Zarqani (rah) showed the hadith of Adam (alaih salam)'s Tawassul as "AUTHENTIC"
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Imam al-Qasttalani (rah) authenticating hadith of Adam (a.s)'s Tawassul in this passage it starts from previous Page # 219 which states: The Tawasssul, Seeking help, Shaf'at, Tawajju is "PROVEN IN ALL CONDITIONS, WHETHER BEFORE YOUR CREATION OR AFTER IT" as is mentioned in Tehqeeq al-nasra and also Masabah al-Zalam ...
Then on Page # 220 Imam al-Qastalani (rah) brings the hadith of Adam (alaih salam) as: "IT HAS COME IN SAHIH (HADITH) FROM PROPHET (PEACE BE UPON HIM)" that the Prophet (Peace be upon him) said: When Adam (a.s) made the mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad (Peace be upon him)... (till the end of Hadith) Below even Imam al-Zarqani kept the authentication of Imam al-Qastallani (rah) "INTACT"... then on Page # 222 Imam al-Qastallani (rah) mentions his own practice that he called asked Prophet (Peace be upo him) "FOR HELP FROM MAKKAH"
Yes hear it again Makkah not Madina ... Allah hu Akbar!
Sharh ala Muwahib al-Luduniya written by Imam az-Zarqani (rah)
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Ibn Taymiyya approves of
“Ya Muhammad”
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