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").
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.
“Ya Muhammadahu!” in times of difficulty and pain.
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:
The text under scrutiny:
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?
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.
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.’
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.
Assalatu wassalamu 'alayka
"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.
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)"
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:
“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:
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.”
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?
وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران
In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states: