A Research Paper on the Oft Quoted Weak Hadith of Abdullah Ibn Umar Saying Ya Muhammad Concerning his Foot Which Is Used to Support Shirk

Compiled, Translated and Annotated

Abu Hibbaan & Abu Khuzaimah Ansaari

Introduction

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 that is 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) as well 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)

NOTE
Both Imaams Sufyaan ath-Thawree and Ibn Uyainah narrated from Abu Ishaaq as-Sabee’ee. The scholars of hadeeth have elucidated the Sufyaan in this chain is Ibn Uyainah. However it is difficult to make Ta’ayyun, so other possibilities are also discussed.

The Ruling on the Narrator who’s Memory Deteriorated or He became Forgetful

Ibn as-Salaah (d.643H) said,

Haafidh Ibn Hajr said,

“The ruling concerning this is if the narration is before his memory deteriorated then it is accepted, if however this cannot be distinguished then there needs to abstinence….This depends and can be found out by the one’s this is to be taken from ie the narrators.” (Nazhatan-Nazhar Sharh Nukhbatul-Fikr (pg.82-83) Ta’leeq Wa Sharh Muhammad Awaidah, Nazhatan-Nazahr Fee Tawdheeh Nukhbatul-Fikr (pg.91) of Ibn Hajr al-Asqalaanee.)

Imaam Ibn Katheer said,

“Whoever heard from them before their memories deteriorated then their narrations are accepted. Whoever heard from them after (their memories deteriorated) or if it is uncertain (when they heard from the narrator) then they are not accepted.” (Ikhtisaar Uloom al-Hadeeth (pg.190) of Ibn Katheer Ma Sharh Wa Ta’leeq Muhammad Awaidah, al-Baa’ith al-Hatheeth Sharh Ikhtisaar Uloom al-Hadeeth (pg.229).

Imaam’s Nawawee and Suyootee said,

“And it is accepted that which has been narrated from them before their memory deteriorated, but their narrations are not accepted which were narrated after (memory deteriorated) or their narrations upon which there are doubts.” (Tadreeb ar-Raawee Fee Sharh Taqreeb an-Nawawee (2/896) in another edition (2/372).

Shaikh al-Allaamah Haafidh bin Ahmad al-Hakamee (d.1377H) also mentioned the statement of Haafidh Ibn Hajr from Nazhatan-Nazhar. He also mentioned the statement of Imaam Nawawee from Sharh Saheeh Muslim on Abu Ishaaq as-Sabee’ee of him being from amongst the narrators whose memory deteriorated.

(See Daleel al-Falaah Lee Tahqeeq Fan al-Istilah (pg.152-153) of Haafidh al-Hakamee Question no.70“…What is meant by bad memory? What is the ruling on the one who has bad memory? What is mentioned about some of the ones whose memories deteriorated? (Checking by Abu Yaasar Khaalid bin Qaasim ar-Raddaadee.)

Shaikh Hammaad al-Ansaari said,

“The hadeeth of the one who’s memory deteriorated is accepted when he heard before his memory deteriorated and those who heard after his Ikhtilaat (forgetfulness) are rejected.” (Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar (1/48).

Shaikh Dr. Mahmood at-Tahaan said,

“1. The narrations they narrated before their memories deteriorated are accepted.

2. The narrations narrated after their memories deteriorated are rejected.

3. Those narrations in which it cannot be ascertained whether the narrations were narrated before or after their memories deteriorated, then there is abstinence upon them up until further clarity.”(Tayseer Mastalah al-Hadeeth (pg.124)

See also

Tawdheh al-Afkaar (1/221) of Sana’anee.

Muaqaddimah Ibn as-Saalah (pg.73).

Ikhtisaar Uloom al-Hadeeth (pg.54).

al-Baa’ith al-Hatheeth (pg.78).

Taqayyid Wal-Aydah (pg.124).

Fath al-Mugeeth (1/237).

Tadreeb ar-Raawee (1/308).

an-Nukt (2/772-802).

Bulgatul-Hatheeth Ilaa Imal-Hadeeth (pg.26).

Abu Ishaaq as-Sabee’ee and Idhtiraab.

Abu Ishaaq as-Sabee’ee used to do idhtiraab in his hadeeth and this is hadeeth is a prime example of that.

see al-Ellal (1/193) of Imaam Daarqutnee,

al-Baa’ith al-Hatheeth (pg.79),

Tadreeb ar-Raawee (1/312)

and an-Nukt (2/772).

So these three narrations are also weak from this angle. As well as Abu Ishaaq as-Sabee’ee being a central narrator in all three chains the previous criticisms mentioned about him that his memory deteriorated in later life and that he was a mudallis, render all three narrations to be weak.

Further Analysis of the First Chain of Ibn as-Sunnee.

Firstly
The chain contains Abu Bakr bin A’ayaash. Many scholars of hadeeth of eminent level graded him to be trustworthy and reliable, however a greater majority scholars of hadeeth declared him to be weak, having bad memory and one who made many mistakes.

Imaam’s Bukhaari and Ibn Khuzaimah used him in a narration (s) they transmitted in their Saheeh’s. Abdullah ibn Mubaarak praised him.

Yazeed bin Haaroon said, “Good and the learned.”

al-Ejlee said,

“Trustworthy who made mistakes.” And he also said, “He made mistakes.”

Sufyaan ath-Thawree said,

“There are errors in his hadeeth and there was something with his memory.”

Imaam Ahmad bin Hanbal said, “Trustworthy, made many mistakes.”

Ibn Sa’ad said, “Trustworthy, truthful but made many mistakes.”

Imaam Saajee said, “Truthful, but had mistakes.”

Imaam Ibn Hibbaan said,

“Would make mistakes in what he narrated.” (Imaam Ibn Hibbaan also included him in his book of trustworthy narrators (ath-Thiqaat)

Ya’qoob bin Shaybah said, “His hadeeth contained idhtiraab.”

Abu Umar said, “There are mistakes in his hadeeth and his memory had something in it.”

Abu Ahmad Haakim said, “He is not a Haafidh according to me.”

Muhammad bin Abdullaah bin Numair said, “He is weak.”

(see Tahdheeb ut-Tahdheeb (12/38-40) and Meezaan ul-Ei’tidaal no.10024 7/337-338)

Imaam Abu Dawood said he was trustworthy.

There are two statements concerning him by Imaam Yahyaa ibn Ma’een. Once he said he is trustworthy and another time he said weak. (See Taareekh Baghdaad.)

Imaam Tirmidhee said, “Made many mistakes.” (Tirmidhee (2/84).

Imaam Ibn Hazm said, “He is weak.” (al-Muhalla (7/485).

Imaam Baihaqee said, “Not a Haafidh.” (Sunan al-Kubraa 4/12).

Imaam Dhahabee said,

“His hadeeth are incorrect and have errors.” (Meezaan ul-Ei’tidaal no.10024 7/337-338).

Haafidh Ibn Hajr said,

“When he became old his memory went bad and deteriorated in later times, trustworthy and a worshipper, but his book is authentic.” (Taqreeb ut-Tahdheeb (pg.576), Fath ul-Baaree from Taujeeh al-Qaaree (pg.336).

Secondly
Abu Bakr bin A’ayaash and Ikhtilaat (forgetfulness)

Abu Bakr bin A’ayaash’s memory deteriorated and he became forgetful as mentioned by the scholars of hadeeth as mentioned above.

See al-Kawaakib an-Neeraat Fee Ma’arifah Min Ikhtilaat Min Rawaah ath-Thiqaat (pg.439-444) of Ibn Akyaal.

al-Egtibaat Bi Ma’arifah Min Ramee Bil-Ikhtilaat (pg.26).

Nasb ur-Raayah (1/409) of Zailaa’ee.

Imaam Ibn Hibbaan has mentioned this more clearly in his book ath-Thiqaat he says,

“When Ibn A’ayaash became old his memory deteriorated. When he would narrate he would make mistakes and became forgetful. The correct position is that which he forgot or made an error in it is to be abandoned and the narration without the errors will be used as evidence.” (Tahdheeb ut-Tahdheeb (12/39).

A MAJOR OBJECTION

The hanafee’s (by default) use Abu Bakr bin A’ayaash as double-edged sword in the following manner. They say Abu Bakr bin A’ayaash is a narrator of Saheeh al-Bukhaari and so if you bring criticism (ie he makes mistakes or he is weak) on him then you are criticizing Saheeh al-Bukhaari and Imaam Bukhaari and his expertise in the field of hadeeth as well indicating Imaam Bukhaari brought weak ahadeeth in is Saheeh. On the other hand if you do not mention the criticisms, they have an excuse (and a longing desire) to call upon other than Allaah by propagating this hadeeth is authentic.

The more well known amongst them for distortion and figurative explanations just say, “Abu Bakr bin A’ayaash is a narrator of Bukhaari.” As has one hanafee author of our times in a book of prayer according to the hanafee madhab, which he has titled based upon a khaarijee tendency, “The Salah of the Believer According to the Qur’aan and Sunnah” namely Abu Yusuf Riyaadh ul-Haq When in reality he has compiled this book on prayer according to the hanafee madhab and this is what he title’s Salah of the Believer, thereby indicating any method of praying in which the people pray which is not according to the hanafee madhab, are not believers. Wal-Ayaadhbillaah.

Haafidh Ibn Hajr has answered this claim and said,

“His (Abu Bakr bin A’ayaash’s) hadeeth in Saheeh al-Bukhaari are only used for support and not as the Usool (as the base or foundation).”(Haadee as-Saaree Muqaddimah Fath ul-Baaree (pg.456).

Detailed Criticism Takes Precedence Over The General Praise.
Someone may argue some of the scholars of hadeeth also praised Abu Bakr bin A’ayaash so why is the criticism taken over the praise.

Then Haafidh Ibn Hajr said,

“A group has always taken criticism over the praise but the correct position is that if there is both criticism and praise of a narrator then the criticism takes precedence. This is if the criticism is detailed over the praise when the one who is criticizing is aware of the reason for the criticism. If he is not aware and the criticism is not detailed then the criticism cannot be given precedence over the praise.”(Nazhatun-Nazhar (pg.113-114).