It is permissible to say "ya Muhammad"?

It is permissible to say "ya Muhammad" in his absence or after his death [narrated by al-Bukhari]

In his book 'al-Adab al-Mufrad' (page 207 of this edition), Imam al-Bukhari states:

"The chapter of what we should say when our leg becomes (/is) paralysed:"

Abu Nu'aym has narrated, from Sufyan, from Abu Ishaq, from Abd al-Rahman ibn Sa'd, that he said: "The leg of ibn Umar became paralysed. So, a man said to him: "evoke the person that you love the most." It was then that he said : "ya Muhammad".

Useful information :

- The Imam, the shaykh of the muhaddith, Abu Abdillah Muhammad ibn Isma'il al-Bukhari, the author of the famous "Sahih" recognised as the most authentic book after the Qur'an, was born in 194 and died in 256 of the hijra (rahimullah) (that is to say) more that than 1175 years ago. He is a reference that can not be ignored in the science of hadith.
- The companion Abdullah ibn Umar died in 73 of the hijra (radhi Allahu anhu) (that is to say) about 1360 years ago. The Prophet (sallallahu alayhi wa salam) had said that he was a virtuous man (salih). He is the son of the second khalif of Islam : Umar ibn al-Khattab.
- This citation is a rebuttal to the deviants who claim that all those who say : "ya Muhammad" after the death of the Messenger (sallallahu alayhi wa salam) or in his absence, are unbelieving polytheists. Through their unfounded speech, these people have declared disbelief to a great companion and a great number of muslims.
- This saying "ya Muhammad" is confirmed in the manuscript of the book 'al-Adab al-Mufrad' by Imam al-Bukhari, and it's chain of narration is authentic.
- This saying is narrated by numerous scholars, which will be the theme of (other) articles insha Allah

It is said that attributing a place to Allah is disbelief?

In ''al-Fatawa al-Hindiyyah'' it is said that attributing a place to Allah is disbelief?

In the book ''al-Fatawa al-Hindiyyah'' compiled by shaykh Nidham and a group of 500 scholars, it is mentioned that: (/it is said:)
''يكفر بإثبات المكان لله تعالى ''

'' Whoever attributes a place to Allah ta'ala has disbelieved ''

Following on from this it says:

'' ولو قال الله تعالى في السماء، فإن قصد به حكاية ما جاء فيه ظاهر الأخبار لا يكفر و إن أراد به المكان يكفر ''

'' And if he says, '' Allahu fi's-sama '' , [there are two cases:] if his aim was to simply repeat what has been transmitted to us in its apparent manner from the texts, then he has not disbelieved, but if through this, he desires 'the place' then he has disbelieved ''

Useful infomation :

- al-Fatawa al-Hindiyyah is a compilation of fatawa from Hanafi scholars from Asia, mainly from the Indian sub-continent (India, Pakistan, Bangladesh...) that gathers together nearly all the opinions of the Hanafi school, and until today it is a reference with regards to the rulings of that school. It was written more than 300 years ago.
- It is said that 500 scholars from the Indian sub-continent worked on this compilation (a group of scholars from each stated was in charge of one chapter), and they would only write a fatwa when there was no dispute about it.
- The original title of this compilation is Fatawa-e-Alamgiri, in persian, from the name of sultan Aurangzed, deceased in 1707, who had facilitated the compilation of these fatawa. They were quickly renamed ''al-Fatawa al-Hindiyyah'' in arabic.
- Here (/In it) it is clearly stated that attributing a place to Allah is disbelief. And also, he who says '' Allahu fi's-sama '' through these words, aiming to attribute a place to Allah. has also disbelieved.

Permissibility of seeking protection through carrying ayaat of the Qur'an(taweez)?

Imam Ahmad ibn Hanbal narrates the permissibility of a person to seek protection through carrying ayaat of the Qur'an (taweez)?


In his book "al-Ilal wa Ma'rifat al-Rijal" which is a book comprising of all the questions and rulings narrated from Imam Ahmad by his son Abdullah (page 521 of this edition), it says:

" My father (i.e. Imam Ahmad ibn Hanbal) narrated to me [...] from al-Sha'bi, that he said: there is no harm in a person seeking protection through wearing (/carrying) ayaat of the Qur'an "


Useful Information

- The illustrious scholar from the salaf, the mujtahid, Imam Abu Abdillah Ahmad ibn Muhammad ibn Hanbal al-Shaybani was born in 164 and died in 241 of the hijrah (rahimullah) (that is to say) more than 1190 years ago. He is the imam of the hanbalite school, one of the four imams.
- Here, imam Ahmad ibn Hanbal, narrates to his son Abdullah ibn Ahmad, that al-Sha'bi who is also a scholar from the salaf, said that the act of a person seeking protection through (by?) wearing ayaat from the Qur'an, is permissible.
- From amongst the other proofs of the permissibility of this, is the fact that the companions of the Prophet (salallahu alayhi wa salam) would hang (/attach) them around their children's necks. In this way (?), in the hadith narrated by al-Tirmidhi : “Qala Abdoul-Lah Ibnou ‘Amr : kounna nou’allimou sibyanana l- ayati mina l-qour-ani wa man lam yablough naktoubouha ‘ala waraqatin wa nou’alliqouha ‘ala sadrih”, which means : "Abdullah ibn Amr said: "We teach our children the ayaat of the Qur'an. For those who had yet to reached puberty, we would write them on a leaf that we would hang (/attach) on our children's necks." This hadith is hassan (reliable) as indicated by hafidh ibn Hajar al-Asqalani. This will be the object of an article insha Allah.


- And so we do not take into consideration the claims from certain deviated groups, who claim that wearing (/carrying) the tazeez is shirk (making associations with Allah).
- In reality, all the believers are well aware that the creation belongs only to Allah, and none of them hold the belief that the taweez gives them protection. Do these groups claim that it is association when they take medication to cure their illness? Yet, is it not Allah who heals?
- Therefore, just as it permissible to take medication in the hope of getting cured, it is equally permissible to wear (/carry) a taweez. And no muslim scholar worthy of that name, from amongst the salaf or the khalaf has ever blamed or forbidden this.

امام کعبہ کا پیغام ہر وہابی کے نام

السلام علیکم من التبع الهدی

امام کعبہ کا پیغام

آج ہمیں اہل حدیث پاکستان کے زیر اہتمام 31 مئی 2007 کو الحمرا حال میں عبد الرحمن بن عبدالعزیز السدیس(امام و خطیب الحرم المکہ الشریف) کے دئے گئے خطبے کا اردو ترجمہ جو کہ ایک رسالہ کی صورت میں چھپا تھا پڑھنے کا اتفاق ہوا
...
موصوف وہابیوں کے مدح سرائی کرتے کرتے دو قدم آگے ہی نکل گئے:)) اور اہل حدیثوں کو آل رسول ص کہہ گئے

موصوف فرماتے ہیں حقیقتا اہلحدیث ہی آل رسول ص ہیں

اب یہ بات کس تناظر میں کی گئی ہے یہ تو ہمیں انکے ہم پیالہ و ہم نوالہ ہی بتاسکتے ہیں کہ کیا یہ مذموم غلو نہیں؟

ہمیں انکی توضیح علیل کا انتظار رہے گا

جبکہ قران میں "آل" سے مراد کہیں بھی "پوری امت" نہیں ہے، بلکہ صرف اور صرف "اولاد/نسل/خاندان"آیا ہے۔

وہابی کا دعویٰ درست ہوتا تو آج وہابی تشہد میں صرف درود تک محدود رہتے،مگر الگ سے السلام علینا وعلی عباد اللہ الصالحین پڑھتے ہیں اور اگر آل سے مراد امت ہوتی تو الگ سے صالحین پر سلام نہ ہوتاکیونکہ تمام صالحین تو خود رسول (ص) کی امت سے ہیں

آل سے مراد امت ہو تو پھر مکتبِ صحابہ والے درود میں اپنی طرف سے ازواج و اصحاب اجمعین کا اضافہ نہ کرتے؟ ازواجِ رسول اور اصحابِ رسول امت سے باہر تو نہیں؟ اس کا صاف مطلب ہے کہ آل سے مراد امت ہرگز نہیں ہے۔

وہابیوں کے امام کعبہ کے علم کا یہ حال ہے باقی وہابیوں سے کیا امید کی جاسکتی ہے