I dont know and I am not qualified to understand the lexical meanings conveyed by the call - so I wont talk about it - but even if one were to beleive what the author has said regarding its meaning - How would it help him make his case ? What would the author do regarding the numerous ahaadith and proofs of the sahaba :ra: asking for help with the messenger of Allah saws during his blessed physical presence and after it. -- Only the salafis can reject it with their special access to the albanian code for hadith analysis or those who imitate them in portions while rejecting them in parts. -- one can understand if some scholars explain the concept of istighatha and state that it is permissible while saying that they personally abstain from practicing it in public for the fear of misguiding others. the problem starts when a discussion like this starts with a statement like the one by your author and ends up by calling muslims practicing istighatha as mushriks and biddatis. -- It is narrated in the books on tradition that struma appeared on the hand of a Companion, which made it impossible for him to hold the bridle of a horse or the handle of a sword. He called on the holy Prophet saws and beseeched him to cure his disease. So Allāh, Who is the real Helper, cured him through the Prophet’s hand. This tradition is related in these words: I called on the holy Messenger saws I had struma on my hand. I said: ‘O prophet of Allāh! I have a struma (on my hand) which makes it painful for me to hold the bridle of a horse and the sword.’ The holy Prophet saws said: ‘come close to me.’ So I moved closer (to him). Then he opened that struma and blew his breath on my hand and placed his hand over the struma and kept on pressing it and when he lifted his hand, the effect of that (struma) had completely vanished. Haythamī narrates the above in his Majma‘-uz-zawā’id (8:298) and says that Tabarānī narrated it in his al-Mu‘jam-ul-kabīr (7:306-7#7215). Haythamī does not know the sub-narrator, Mukhallid, and above him while other narrators are sahīh (sound). Bukhārī narrated it in at-Tārīkh-ul-kabīr [4:250 (2/2/250)]. ---- Narrated by ‘Uthmān bin Hunayf: That a blind man called on the Holy Prophet saws and said to him: ‘(O Messenger of Allāh,) pray to Allāh to give me solace.’ The Prophet saws said: ‘if you wish, I will stall it and this is better (for you), and if you wish, I pray.’ He said: ‘you should pray (for me) to Him.’ So he asked him to perform the ablution: ‘perform the ablution thoroughly well and then offer two cycles of optional prayer and beseech Allāh with this supplication: “O Allāh, I appeal to You, and submit to You through the mediation of the merciful Prophet Muhammad saws. O Muhammad, through your mediation I submit myself to My Lord to have my need granted. O Allāh, acknowledge his intercession in my favour.” Ibn Mājah transmitted it in his Sunan, b. of iqāmat-us-salāt was-sunnah fīhā (establishing prayer and its sunnahs) ch.189 (1:441#1385); Tirmidhī in al-Jāmi‘-us-sahīh, b. of da‘awāt (supplications) ch.119 (5:569#3578); Ahmad bin Hambal in his Musnad (4:138); Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.417#658-9); Hākim, al-Mustadrak (1:313,519); Ibn Khuzaymah, as-Sahīh (2:225-6#1219); Bayhaqī, Dalā’il-un-nubuwwah (6:166); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.123); Nawawī, al-Adhkār (p.83); Ibn-ul-Athīr, Asad-ul-ghābah (3:571); Mizzī, Tuhfat-ul-ashrāf bi-ma‘rifat-il-atrāf (7:236#9760); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558); Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61); and Shawkānī in Tuhfat-udh-dhākirīn (pp.194-5). ‘Uthmān bin Hunayf said: I swear by Allāh that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind Hākim graded it sahīh (sound) in al-Mustadrak (1:526-7) according to the conditions of Imām Bukhārī and its authenticity has been acknowledged by Dhahabī as well. ------ Mālik ad-Dār has related: The people were gripped by famine during the tenure of ‘Umar (bin al-Khattāb). Then a Companion walked up to the Prophet’s grave and said, “O Messenger of Allāh, please ask for rain (from Allāh) for your Community who is in dire straits.” Then the Companion saw the Prophet (صلى الله عليه وآله وسلم) in a dream. The Prophet(صلى الله عليه وآله وسلم) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you. And tell ‘Umar that he should be on his toes, he should be on his toes, (he should remain alert).” Then the Companion went over to see ‘Umar and passed on to him the tidings. On hearing this, ‘Umar broke into a spurt of crying. He said, “O Allāh, I exert myself to the full until I am completely exhausted.” Related by Ibn Abī Shaybah in al-Musannaf (12:31-2#12051); Bayhaqī, Dalā’il-un-nubuwwah (7:47); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (2:464); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.130); ‘Alī al-Hindī, Kanz-ul-‘ummāl (8:431#23535); and Abū Ya‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī in Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadīth (1:313-4), as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.262). --- was salam
asak I also wanted to ask about one author's claim that Ya Muhammadah means "Oh! For Muhammad" and not "Oh Muhammad Help us". He was trying to say that the sahaba did not ask Rasoolallah for help. So, what exactly does Ya Muhammadah mean?
wa `alaikum assalam Nida is permissible given the condition that the caller considers the ones being called as slaves of Allah and also considers them to be a waseela and a means in the the court of Allah Most High. The caller should consider the one being called as a helper from the slaves of Allah - by the permission, izn and will of Allah. he should have the aqeeda that all affairs are from Allah and not even a single corpuscle can move without His will, and that no one can bestow a single atom without Allah azza wa jall's permission, and that no one can hear a word from near and far without His will, and that no one can wink an eye without His will - and this is the belief of all Muslims who do istighatha. calling for help with the above mentioned aqidah is permissible according to the scholars of ahlus sunnah. See for a more detailed discussion : http://www.research.com.pk/home/fmri/books/eng/beseeching/index.minhaj?id=0 was salam, abu nibras
asak What should one believe when saying Al Madad Yaa Rasoolallah or Yaa Ali Madad? Is it: (1) We are asking Allah by the waseela of these people? or (2) We are directly seeking help from these people? Wassalam
