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Wednesday, May 24, 2017

Is it permissible to say Ya Rasul Allah, Ya Muhammad or Ya Nabi Allah?

Sections of Muslims consider saying Ya Rasul Allah an act of disbelief. Whilst another section believe that it is lawful and rewardable act. 

We will look at this argument and see which part holds validity. I want people to understand that I am not writing this for people to start debates or throw it into people's faces. Rather, as I have said before I want to bring some clarity on its stance in faith and whether there is an affect on faith or not. 

I also do not like groups to mock each other, that is not my intention. That is not the way of the righteous scholars. I am not righteous but I am trying to follow their ways.


Message delivered

The Blessed Prophet (may Allah bestow peace and blessings upon him) explained Islam to us and many other beneficial things to us.

He (may Allah bestow peace and blessings upon him) explained the difference between kufr and faith was the testification of faith (there is no deity except Allah and Muhammad is the messenger of Allah. The Prophet (may Allah bestow peace and blessings upon him) also explained what shirk/polytheism was too. If he (may Allah bestow peace and blessings upon him) did not then how would we know faith? Because anyone could claim anything, if this was not already the case.

Anyone who thinks that the most truthful person (may Allah bestow peace and blessings upon him) ever to exist did not explain what shirk or kufr are; has failed to realise the simplest of matters. The blessed Prophet (may Allah bestow peace and blessings upon him) explained what faith/iman was to us as well as anything that nullified it.

One cannot leave faith unless he negates that which brought him into faith, i.e. the testification of faith.

لاَّ تَجْعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً

"Make not the calling of the messenger among you as your calling one of another." Quran: 24:63.

This passage is somehow seen as a proof not to call the Messenger (may Allah bestow peace and blessings upon him). It is rather about the companions and so forth to address the Prophet (may Allah bestow peace and blessings upon him) in a respectful manner. This has nothing to do with shirk and it would be incorrect to make such a claim.

أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَاحَ بُشْرَاً بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلَـٰهٌ مَّعَ ٱللَّهِ تَعَالَى ٱللَّهُ عَمَّا يُشْرِكُونَ

"Is not He (best) Who guided you in the darkness of the land and the sea, He Who sent winds as heralds of His mercy ? Is there any God beside Allah ? High Exalted be Allah from all that they ascribe as partner (unto Him)!" Quran: 27:62

This passage is about causing to reflect over the existence of Allah. It is not relevant to the argument, as is wrongly claimed. It is about reflecting that Allah is better than whatever the polytheists call to.

So these passages are not used correctly because for it to be kufr or shirk then there needs to be clear ayah that says something like saying Ya and a name of something causes disbelief. These passages do not say that. Rather, they should be used in context. The former in relation to respect and the latter in reflection.

“Allah does not forgive idolatry, yet He will forgive other than that, to whomever he pleases.” Quran:  The Women 4:48

Shirk means to make a partner or idols to God, in essence or worship. This can be related to separate deities, saying that God is one of three, worshiping idols to get closer to God. Therefore, their argument against saying Ya Rasul Allah is that it is not allowed to call anything other than Allah (the Exalted).

Now when someone calls out Ya Rasul Allah, Ya Muhammad or Ya Nabi Allah. It is about love and longing and not about assigning partners to Allah. The prohibition in the second passage is about calling to idols other than Allah. This passage is not being used in the correct manner.

Kufr is the rejection of Allah as your Lord and Muhammad (may Allah bestow peace and blessings upon him) as the final messenger. If you wish to look further into kufr please see article.

Now I believe that the blessed Prophet (may Allah bestow peace and blessings upon him) explained everything about nullification's of faith from either kufr or shirk. Anyone who disagrees has made grave accusation against the Prophet (may Allah bestow peace and blessings upon him).

The definitions of shirk and kufr cannot be changed from their premise and it was part of the message of the Prophet (may Allah bestow peace and blessings upon him) to explain faith correctly, which he did.

If something occurred before him (may Allah bestow peace and blessings upon him) that was against faith or that could possibility cause shirk or kufr then he was obliged to say something and it would have not been possible to remain silent. Muslims who say Ya Rasul Allah etc are doing it out of love and longing, and certainly not about idol worship. Yet, this is the accusation that the argument is based upon, that they are calling to other than Allah (the Exalted). 

The word daa means call like you would call someone and root Arabic word دعا which means to call or summon. (Hans wher p.282) So the basis of the disagreement is that people are calling to other than Allah (the Exalted). Yet, most of the dictionary definitions are not about calling an idol. If you read, the passage and you will realise that the accusation is not justified.

The prohibition of shirk and kufr is only about calling something in belief that they are an idol or a partner to God. Again, this does not occur and it does not need further reiteration.

Kufr and Shirk cannot be declared except when matters are clear and not basing it on incorrect analogies. It has to clear without any room for doubt which is not the case in this accusation. Neither can these ayahs be used as proof.   


The particle in question to calling is "Ya / يا" this can be translated as "O" so and so. This is the invocation particle; it is typically used in a respectful manner to call someone. You can say Ya akhi / O brother to someone who you do not know and even use Ya Muhammad.

Whenever it comes before the definite article then it becomes this يَا أَيُّهَا الَّذِينَ . So this refutes the orientalist argument that the word Allah is   ال + إله If that was correct then the majestic name would be الإله which is not how the word is. Its correct form is الله and with Ya is makes  يا الله

The majestic word Allah has its own rules beyond what some make of it!

The equivalent 'O' is found in Wahabi translation of the Quran. Please see photos and you can clearly see that O Muhammad was added to the translation of the verses. So the wahabis who claim that saying Ya Rasul Allah is kufr are 'adding' O Muhammad to their translation? Yes, please see the photos below.

Yet, this is the linguistic equivalent of Ya. Is this not a contradiction? Or is it okay for them to use and no one else? If they were being just then they would accuse themselves of what they accuse others.

This translation has been approved by many leading voices of this group including Ibn Baaz. 

So the disputed position is whether saying Ya constitutes to kufr or not. Let us look at the Quran and we see many examples of this. These are references of the passages that Allah (the Exalted) uses يا ايها النبي

1. يٰأَيُّهَا ٱلنَّبِيُّ حَسْبُكَ ٱللَّهُ   8:64 "O Prophet, Allah is sufficient..."

2.   يٰأَيُّهَا ٱلنَّبِيُّ حَرِّضِ ٱلْمُؤْمِنِينَ  8:65 "O Prophet, exhort the believers..."

3.  يٰأَيُّهَا ٱلنَّبِيُّ قُل لِّمَن فِيۤ أَيْدِيكُمْ  8:70  "O Prophet, say to those in your hands..."

4. يٰأَيُّهَا ٱلنَّبِيُّ جَاهِدِ ٱلْكُفَّارَ وَٱلْمُنَافِقِينَ 9:73 "O Prophet, strive [against] the disbelievers and hypocrites..."

5.  يَٰأَيُّهَا ٱلنَّبِيُّ ٱتَّقِ ٱللَّهَ 33:01 "O Prophet, fear Allah..."

6.  يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ 33:28 "O Prophet, say to your wives..."

7.  يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَرْسَلْنَٰكَ 33:45 "O Prophet, We have sent you..."

8. يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَاجَكَ  33:50 "O Prophet, We have made your wives lawful for you..."

9. يٰأَيُّهَا ٱلنَّبِيُّ قُل لأَزْوَاجِكَ وَبَنَاتِكَ  33:59  "O Prophet, say to your wives and daughters..."

10. يٰأَيُّهَا ٱلنَّبِيُّ إِذَا جَآءَكَ  60:12 "O Prophet, if there comes to you..."

11. يٰأيُّهَا ٱلنَّبِيُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ  65:01  "O Prophet, if you divorce women..."

12. يٰأَيُّهَا ٱلنَّبِيُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ 66:01 "O Prophet, why do you remain away from that which Allah has allowed."

13.  يٰأَيُّهَا ٱلنَّبِيُّ جَاهِدِ ٱلْكُفَّارَ وَٱلْمُنَافِقِينَ 66:09 "O Prophet, strive [against] the disbelievers and hypocrites..."

14. يٰأَيُّهَا ٱلْمُزَّمِّلُ 73:01 "O you enveloped in your garment."

15. يٰأَيُّهَا ٱلْمُدَّثِّرُ 74:01 "O you who are enveloped in a mantle."

16. يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ 5:67 "O Messenger, convey what Your Lord gave you."

In total these are sixteen times that Allah (the Exalted) uses the term Ya addressing the Prophet (may Allah bestow peace and blessings upon him).

If we accept the position that says that saying Ya is shirk and Kufr. Then this means that Allah committed Shirk and kufr here! This is impossible! Allah used the word Ya sixteen times! I wonder if they use telephones, mobile phones or call anyone!

Alternatively, should we adopt the opinion that the majority have and that calling someone is not shirk.

Allah (the Exalted) called the believers: 2:104, 3:100, 4.59, 4:144, 5:11, 9:123 and 60:13. There are at least seven times in which Allah calls the believers using Ya. This address encompasses those at the time of creation, those dead and those not alive yet. So again, if we are to follow the opinion presented to us then one must conclude that they are accusing Allah of not knowing faith, so He made kufri mistakes in His own book! On the other hand, should we again accept the other opinion which is calling people is allowed and cannot cause shirk, in this case.

Ya Rasul Allah in Hadith

Now let us look at hadith in which the companions say Ya Rasul Allah to the Prophet (may Allah bestow peace and blessings upon him).

If saying Ya Rasul Allah is shirk then it was necessary for the Prophet (may Allah bestow peace and blessings upon him) to say something and if he did not then he failed to deliver the message of Iman according to the other opinion.

1. وخرج عبد الرزاق في مصنفه عن أنس عن أبي  طلحة رضي الله عنهما قال دخلت على النبي صلى الله عليه وسلم يوما فوجدته مسرورا فقلت  يا رسول الله ما  أدري متى رأيتك أحسن بشرا وأطيب نفسا  من اليوم قال صلى الله عليه وسلم وما يمنعني وجبريل عليه السلام خرج من عندي الساعة فبشرني ان لكل عبد يصلى على صلاة فكتب له بها عشر حسنات ويمحى عنه عشر سيئات و يرفع له عشر درجات وتعرض علي كما قالها ويرد عليه بمثل ما دعا

'Abd ar-Razzāq reported in his Muṣannaf that Anas related that Abū Ṭalḥa (may Allah be pleased with him) said, ‘I came to the Prophet (may Allah bestow peace and blessings upon him) one day and found him joyous. So, I said, “O Messenger of Allah, I never thought that I would see you so happy and in high spirits.” He replied, ‘Why wouldn’t I be? Jibrīl (upon him peace) has just left me with the glad tidings that each and every slave who invokes blessings upon me; ten good deeds are written for him, ten sins are omitted from his record, and he is raised ten degrees. Their invocations are shown to me as they are said and I respond similarly to their invocation.’

2. فقد خرج ابن أبي شيبة في المسند عن أبي هريرة (رضي الله عنه) عن النبي  صلى الله عليه وسلم  صلوا علي فإن صلاتكم على زكاة لكم وسلوا الله الوسيلة قالوا وما الوسيلة يا رسول الله ؟ قال صلى الله عليه وسلم أعلى درجة في الجنة لا ينالها إلا رجل واحد وأرجو أن أكون هو

In the Musnad of Ibn Abī Shayba it is reported that Abū Hurayrah (may Allah be pleased with him) narrates that the Prophet (may Allah bestow peace and blessings upon him) said, ‘Invoke blessings upon me, truly your invocation for me is purity for you. And ask Allah for Al-Wasīla.’ We asked, ‘What is Al-Wasīla, O Messenger of Allah?’ He s replied, ‘That is the highest degree in Heaven and no one will attain it, except one man. I hope that he will be me.’

3. ((قُلْتُ: يَا رَسُولَ اللَّهِ, قُلْ لِي فِي الْإِسْلَامِ قَوْلًا لَا أَسْأَلُ عَنْهُ أَحَدًا غَيْرَكَ بَعْدَكَ، قَالَ: قُلْ: آمَنْتُ بِاللَّهِ ثُمَّ اسْتَقِمْ))

[أخرجه مسلم في الصحيح

I asked, "O Messenger of Allah, speak to me word in Islam that I could not ask anyone other than you." He said, "Say: I believer in Allah then be steadfast." Muslim

4. ‘Awf ibn Malik Al-Shujaiy (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bestow peace and blessings upon him) said,

خيار أئمتكم الذين تحبونهم ويصلون عليكم وتصلون عليهم وشرار أئمتكم الذين تبغضونهم ويبغضونكم وتلعنونهم و يلعنونكم قيل يا رسول الله أفلا ننابذهم بالسيف فقال لا ما أقاموا فيكم الصلاة و إذا رأيتم من ولاتكم شيئا تكرهونه فأكرهوا عمله ولاتنزعوا يدا من طاعته

"The best leader are those you love and those who love, you pray from them and they pray for you. The worst of your leaders are those who hate you and you hate them, you curse them and they curse you.” It was asked, “O Messenger of Allah, shall we not oppose them by the sword?” He said, “No, as long as they establish prayer and if you see them do something disliked then dislike the action and do remove your hand from obeying them.”  

5. عن أبي ذَرٍّ رضِىَ اللهُ عنه أيضاً أنَّ ناساً مِن أَصحَابِ رسولِ اللهِ صَلَى اللهُ عليهِ وسلامَ قالوا لِلنَّبيِّ صَلَى اللهُ عليهِ وسلامَ يا رسولَ اللهِ ذَهَبَ أَهلُ الدُّثُورِ بالأُجُورِ يُصَلُّونَ كما نُصَلِّى ويَصُومُونَ كما نَصُومُ وَيَتَصَدَّقُونَ بفُضُولِ أَموَالِهِم قال أَوَ لَيسَ قَد جَعَل اللهُ لَكُم ما تَصَّدَّقُونَ ؟  إِنَّ بِكُلِّ تَسبِيحَةٍ صَدَقَةَ وكُلِّ تَكبيرةٍ صَدَقَةً وكُلِّ تَحمِيدةٍ صَدَقَةً وكُلِّ تلِيلَةٍ صَدَقَةً وأَمرٍ بالمعرُوفِ صَدَقَةً وَنَهيٌ عن مُنكَرٍ صَدَقَةً وفي بُضعِ أَحدكُم صَدَقَةً قالوا يا رسولَ اللهِ أَيَأتي أَحَدُنَا شَهوَتَهُ وَيَكُونُ لَهُ فيها أَجرٌ؟ قال أَرأَيتُم لَو وَضَعَهَا في حَرَامٍ أكان عليه وِزرٌ؟فكذلك إذا وَضَعَهَا في الحلالِ كانَ لَهُ أَجرٌ


Abu Dhar (may Allah be pleased with him) narrates that a group of the companions of the Messenger of Allah (may Allah bestow peace and blessings upon him) asked the Prophet (may Allah bestow peace and blessings upon him), ‘O Messenger of Allah, the wealthy leave with the rewards; they pray like we pray; they fast like we fast and give charity of their extra wealth.’ He replied, “Has not Allah made that which you can give charity? Every glorification is charity; every magnification is charity; every praise is charity; every tahlil is charity; commanding the good and forbidding evil is charity and in the conjunctional act is charity.” They said, ‘O Messenger of Allah, is there a reward for fulfilling our desires?” He replied, “Do you think that if you placed into the unlawful there is sin? Similarly, if you place it in the lawful there is a reward.” Muslim

These are five examples in which the Prophet (may Allah bestow peace and blessings upon him) heard a companion ask a question and did not respond by saying that Ya Rasul Allah means shirk. Rather he (may Allah bestow peace and blessings upon him) just answered the question. For the sake of brevity, there are twenty five such examples at the end of this article.

6. عن عُمَرَ رضي اللهُ عنه (أيضاً) قال بَينَمَا نَحنُ جُلُوسٌ عِندَ رَسُولِ لله صلى الله عليه و سلام ذَاتَ يَومٍ إِذ طَلَعَ علينا رَجُلٌ شَدِيدُ بَياضِ الثِّيابِ شَديدُ سَوَادِ الشَّعرِ لا يُرى عليه أثرُ السَّفَرِ و لا يَعرِفُهُ مِنَّا أَحَدٌ حتى جَلَسَ إلى النبيِّ صلى الله عليه و سلام فأسنَدَ رُكبَتَيهِ إلى رُكبَتَيه و وَضَعَ كَفَّيهِ على فَخِذَيه و قال يا محمَّدُ أَخبِرنِي عَن الإسلامِ فقال رسُولُ للهِ  صلى الله عليه و سلام الإسلامِ أن تَشهَدَ أَن لا إله إلاَّ الله وأنَّ محمداً رسُولُ للهِ  وَتُقِيمَ الصَّلاة وتُؤتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَ تَحُجَّ البَيت إن آستَطَعتَ إليه سَبيلاً قال صَدَقتَ فَعَجَبنَا لَهُ يَسألٌهُ ويُصَدِّقُهُ قال فأخبِرنِي عَنِ الإيمان قال أن تُؤمِنَ باللهِ وملاَئِكَتِهِ وَكُتُبهِ ورُسُلِهِ واليومِ الآخر و تُؤمِنَ بالقَدَرِ خَيرِهِ وَشرّهِ قال قال فأخبِرنِي عَنِ الإحسَانِ قال أن تَعبُدَ اللهَ كَأَنَّكَ تَرَاهُ فإِن لَم تَكُن تَرَاهُ فَإِنَّهُ يَرَاكَ قال فأخبِرنِي عَنِ السَّاعةِ قال ما المَسؤُولُ عنها بأعلَمَ مِنَ السَّائِلِ قال فأخبِرنِي عَنِ أمَارَاتِهَا قال أن تَلِدَ الأمَةَ رَبَّتَها وأن تَرَى الحُفَاةَ العُرَاةَ العَالَة رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي البُنيَانِ ثُمَّ آنطَلَقَ فَلَبِثتُ مَلِيّا ثُمَّ قال يا عُمَرُ أَتَدرِي مَن السَّائِلُ؟ قُلتُ اللهُ وَرَسُولُهُ أَعلَمُ قال فإنَّهُ جِبرِيلُ أَتَاكُم يعَلِّمُكُم دِينَكُم

رواه مُسلِمٌ

Umar narrated that, “One day while we were sitting with the Messenger of Allah there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black. No signs of journeying were upon him and none of us knew him. He came in and sat down by the Prophet, resting his knees against his and placing the palms of his hands on his thighs. He asked, "O Muhammad, inform me about Islam". The Messenger of Allah replied, "Islam is to testify that there is no deity but Allah and Muhammad is the Messenger of Allah, establish prayers, pay alms, fast in Ramadan and to make pilgrimage to the House, if you are able to do so." He said, "You have spoken truthfully." We were amazed at him asking the question and saying that he had spoken truthfully. He asked, "Inform me about faith.” He replied, "It is to believe in Allah, His angels, His books, His Messengers, the Last Day and to believe in divine decree the good and the evil of it.” He said, "You have spoken truthfully." He asked, "Then inform me about Excellence." He replied, "To worship Allah as if you see him, yet know you cannot see him but he can see you.” He asked, "Inform me about the Hour." He replied, "The one questioned about it knows no better than the questioner." He asked, "Then inform me about its signs." He replied, "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings." Then he went and I stayed for a while. Then he said, "O’ Umar, do you know who the questioner was?" I said, "Allah and His Messenger know best." He said, "That was Jibril who came to you to teach you your religion."

Ponder that this hadith was later on in Islam, perhaps the final few years of the earthly life of the Prophet (may Allah bestow peace and blessings upon him). Jibreal said, "Ya Muhammad." Now angels only say what they are commanded to by Allah (the Exalted). If we are to follow the second opinion then the person has to say that Allah commanded the angels to commit shirk! This is absolutely absurd! Can you now see how flawed this opinion is?

Attached are pictures from the hadith compilation called Miskat Al-Masabih. In the index, I found something that shocked me further. There are over 115 hadith with the companions saying Ya Rasul Allah, 10 with Ya Muhammad and 6 with Ya Nabi Allah. Please see attached pictures.

If we accept these instances, as stated before, in which they are not shirk and that the Prophet (may Allah bestow peace and blessings upon him) did not make a mistake. But if we take the opinion that it is shirk then they accuse the Prophet (may Allah bestow peace and blessings upon him) of making mistakes in iman! Not just once but more than 131 times! When the Prophets (may Allah bestow peace and blessings upon them) main message was to remove kufr and shirk, not to perpetuate it! So if we are to take the second opinion then you accuse the Prophet (may Allah bestow peace and blessings upon him) of failing to explain shirk and kufr! Which is as far as I am concerned is impossible. It also accuses the companions of making shirk too. As well as the fact, not one of the companions corrected these mistakes. Would not have Umar corrected mistakes when Jibreal say Ya Muhammad? Umar (may Allah be pleased with him) said nothing and this is recorded in the hadith of Jibreal (upon him peace). 

We also use the form 'peace be upon you O Prophet' in every prayer within the tashahud. We call and address the Prophet (may Allah bestow peace and blessings upon him) directly. For 1200 years, Muslims used this form and none of the great scholars complained or said that this was not correct. With the exception of the same group when attest that Allah and His Messenger (may Allah bestow peace and blessings upon him) made mistakes in shirk and kufr. Whom are you going to belief?


The Ya particle can be used to call those present and not, for the living, the dead and those yet to live. This is all drawn from the Quranic narrative. 

There are examples of the word Ya used to address other people Surah Kafiroon, O people, O Quraysh and so forth. So I have proved beyond any shadow of doubt that saying Ya Rasul Allah, Ya Nabi Allah or Ya Muhammad, is not shirk or kufr. Whoever believes this makes a grave accusation against Allah and His Messenger (may Allah bestow peace and blessings upon him) and it would nullify their own faith, if they were to follow their train of thought.

I did not write this for people to start fighting or arguing. This is meant to clarify the mistake of their claims. If one was to maintain their previous stance then it would not be erroneous, to say the least.

I honestly would not have written anything about this topic had I not seen someone fear their iman over this issue. This is only reason that I started to research into this topic.

To re-iterate there are sixteen instances in the Quran that Allah (the Exalted) uses Ya Ayyuhal Nabi which is equivalent to Ya Rasul Allah. If anything, the former is more eloquent than the latter.

There are over 115 instances in hadith that many companions said Ya Rasul Allah to the Prophet (may Allah bestow peace and blessings upon him) and in none of this instances did he correct them, not even one!

There are 10 hadiths with Ya Muhammad and 6 hadith with Ya Nabi Allah. None of these times did the Prophet (may Allah bestow peace and blessings upon him) correct their 'mistakes'.

There are at least eight times in which Allah calls the believers using the invocation particle Ya Ayyuhal Al-dinya amanu. Therefore, there were believers who were dead, alive and not yet alive; all were addressed. The Prophet (may Allah bestow peace and blessings upon him) did not make 131 'mistakes' without no one noticing.

What if someone says that Allah (the Exalted) can do it but we cannot call whom we like. The companions called the Prophet (may Allah bestow peace and blessings upon him) Ya Rasul Allah and he did not say that it was okay for you and not others. In fact, not a single correction was made.

Now to take this one stage further. A Sunnah act is defined as what the Prophet (may Allah bestow peace and blessings upon him) did, said or did not reject - if it occurred before him. So this is Sunnah because it occurred before the Prophet over 115 times. 

To claim it is shirk, it to claim that Allah and his Messenger (may Allah bestow peace and blessings upon him) made over 150 mistakes in iman; this is impossible! So it is totally permissible to say it and if you do not want to then that is fine too. Know all those who think it is not permissible to say Ya Rasul Allah still narrate the hadiths and still say it themselves! If there were true to their words then they would repeat the testification of faith.

Someone once disagreed with me writing things such as this because it was a weak argument. If I do not clarify matters then I do not see anyone else doing such things except those who are unqualified.

I have clearly shown why there is no room for doubt and matters of belief have no room for doubt. Making grave accusations against believers is wrong, especially in this time where we need to be together. Let us not allow the insidious to divide us. Once divided we can be picked off.

Shirk is a grave accusation and it means that someone will spend an eternity in hell. An average person should never make this accusation, ever. Only scholars, who are trained in the four madhabs and one of the two schools of belief, have the right. However, they have the right to correct others and not to accuse. Most of time, the one to make the quickest accusation is the least correct.

Peace out and keep the faith strong by learning.

Examples of Ya Rasul Allah in hadith

فقد أخرج الترمذي عن الطفيل بن أبي بن كعب عن أبيه قال: كان رسول الله صلى الله عليه وسلم إذا ذهب ثلثا الليل قام فقال: يا أيها الناس اذكروا الله، اذكروا الله، جاءت الراجفة تتبعها الرادفة، جاء الموت بما فيه، جاء الموت بما فيه، قال أبي: قلت، يا رسول الله إني أكثر الصلاة عليك، فكم أجعل لك من صلاتي؟ فقال: ما شئت، قال: قلت: الربع؟

عن أبي هريرة رضي الله عنه قال: "بينما نحن جلوس عند رسول الله صلى الله عليه وسلم إذ جاءه رجل فقال: يا رسول الله، هلكت، قال: مالك؟ قال: وقعت على امرأتي وأنا صائم، وفي رواية: أصبت أهلي في رمضان، فقال رسول الله صلى الله عليه وسلم: هل تجد رقبة تعتقها؟ قال: لا، قال: فهل تستطيع أن تصوم شهرين متتابعين؟

البخاري برقم (1936)، ومسلم (1111)

عَنْ سُفْيَانَ بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ قَالَ:

Abu Dawood

عن أبي هريرة وزيد بن خالد الجهني أنهما أخبراه: (أن رجلين اختصما إلى رسول الله صلى الله عليه وسلم فقال أحدهما: يا رسول الله! اقض بيننا بكتاب الله، وقال الآخر وكان أفقههما: أجل يا رسول الله! فاقض بيننا بكتاب الله، وائذن لي أن أتكلم قال: تكلم

واخرج التِّرْمِذِيّ من حَدِيث بن عُمَرَ قَالَ قَالَ عُمَرُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ مَا نَعْمَلُ فِيهِ أَمْرٌ مُبْتَدَعٌ أَوْ أَمْرٌ قَدْ فُرِغَ مِنْهُ قَالَ فِيمَا قَدْ فُرِغَ مِنْهُ فَذَكَرَ نَحْوَهُ

Imam Ahmed

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَمَرْوَانَ بْنِ الْحَكَمِ، قَالَا: خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْحُدَيْبِيَةِ يُرِيدُ زِيَارَةَ الْبَيْتِ، لَا يُرِيدُ قِتَالًا، وَسَاقَ مَعَهُ الْهَدْيَ سَبْعِينَ بَدَنَةً، وَكَانَ النَّاسُ سَبْعَ مِائَةِ رَجُلٍ، فَكَانَتْ كُلُّ بَدَنَةٍ عَنْ عَشَرَةٍ، قَالَ: وَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِذَا كَانَ بِعُسْفَانَ لَقِيَهُ بِشْرُ بْنُ سُفْيَانَ الْكَعْبِيُّ، فَقَالَ: يَا رَسُولَ اللَّهِ، هَذِهِ قُرَيْشٌ قَدْ سَمِعَتْ بِمَسِيرِكَ، فَخَرَجَتْ مَعَهَا الْعُوذُ الْمَطَافِيلُ، قَدْ لَبِسُوا جُلُودَ النُّمُورِ، يُعَاهِدُونَ اللَّهَ أَنْ لَا تَدْخُلَهَا عَلَيْهِمْ عَنْوَةً أَبَدًا، وَهَذَا خَالِدُ بْنُ الْوَلِيدِ فِي خَيْلِهِمْ قَدِمُوا إِلَى كُرَاعِ الْغَمِيمِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَا وَيْحَ قُرَيْشٍ، لَقَدْ أَكَلَتْهُمُ الْحَرْبُ، مَاذَا عَلَيْهِمْ لَوْ خَلَّوْا بَيْنِي وَبَيْنَ سَائِرِ النَّاسِ، فَإِنْ أَصَابُونِي كَانَ الَّذِي أَرَادُوا، وَإِنْ أَظْهَرَنِي اللَّهُ عَلَيْهِمْ دَخَلُوا فِي الْإِسْلَامِ وَهُمْ وَافِرُونَ، وَإِنْ لَمْ يَفْعَلُوا، قَاتَلُوا وَبِهِمْ قُوَّةٌ، فَمَاذَا تَظُنُّ قُرَيْشٌ، وَاللَّهِ إِنِّي لَا أَزَالُ أُجَاهِدُهُمْ عَلَى الَّذِي بَعَثَنِي اللَّهُ لَهُ حَتَّى يُظْهِرَهُ اللَّهُ لَهُ أَوْ تَنْفَرِدَ هَذِهِ السَّالِفَةُ»

رواه البخاري في الصحيح، عن أبي هريرة رضي الله تعالى عنه عن النبي - صلى الله عليه وسلم -أنه قال: (كل أمتي يدخلون الجنة إلا من أبى، قيل يا رسول الله، ومن يأبى؟ قال: من أطاعني دخل الجنة، ومن عصاني فقد أبى)

- عن عائشة، قالت: ((حكيت للنبي صلى الله عليه وسلم رجلًا فقال: ما يسرني أني حكيت رجلًا وأن لي كذا وكذا، قالت: فقلت: يا رسول الله، إن صفية امرأة، وقالت بيدها هكذا، كأنها تعني قصيرة، فقال: لقد مزجت بكلمة لو مزجت بها ماء البحر لمزج)) وفي لفظ لأبي داود: ((فقال: لقد قلت كلمة لو مزجت بماء البحر لمزجته، قالت: وحكيت له إنسانًا. فقال: ما أحب أني حكيت إنسانًا وأنَّ لي كذا وكذا))

Abu Dawood, Tirmidhi and Ahmed

وعن أم هانئ رضي الله عنها أنها سألت رسول الله صلى الله عليه وسلم قالت: ((قلت: يا رسول الله، أرأيت قول الله تبارك وتعالى: وَتَأْتُونَ فِي نَادِيكُمُ الْمُنكَرَ [العنكبوت: 29] ما كان ذلك المنكر الذي كانوا يأتونه؟ قال: كانوا يسخرون بأهل الطريق، ويخذفونهم

Tirmidhi, Ahmed, Al-Hakim

مالك الدار قال : أصاب الناسَ قحطٌ في زمن عمر بن الخطاب فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا رسول الله ، استَسْقِ الله لأمّتك فإنهم قد هلكوا ، فأتاه رسول الله صلى الله عليه وسلم في المنام ، فقال : ائْتِ عُمَرَ فَأَقْرِئْهُ السَّلَامَ ، وَأَخْبِرْهُ أَنَّكُمْ مسْقِيُّونَ وَقُلْ لَهُ : عَلَيْكَ الْكَيْسُ، عَلَيْكَ الْكَيْسُ ، فأتى الرجل فأخبر عمر ، فقال : يا رب ما آلو إلا ما عجزت عنه. رواه البيهقي في دلائل النبوة

There is some disagreement but Malik Al-Darr but the principle advances our argument even further.

فقد روى الإمام مسلم في «صحيحه» (3/1457) قال: حدثنا عبدالمَلِكِ بن شُعَيْبِ بن اللَّيْثِ، قال: حدثني أبي شُعَيْبُ بن اللَّيْثِ، قال: حدثني اللَّيْثُ بن سَعْدٍ، قال: حدثني يَزِيدُ بن أبي حَبِيبٍ، عن بَكْرِ بن عَمْرٍو، عن الحَارِثِ بن يَزِيدَ الحَضْرَمِيِّ، عن ابن حُجَيْرَةَ الْأَكْبَرِ، عن أبي ذَرٍّ قال: «قلت يا رَسُولَ اللَّهِ، ألا تَسْتَعْمِلُنِي! قال: فَضَرَبَ بيده على مَنْكِبِي، ثُمَّ قال: يا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ، وَإِنَّهَا أَمَانَةُ وَإِنَّهَا يوم الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إلا من أَخَذَهَا بِحَقِّهَا وَأَدَّى الذي عليه فيها».

فرواه أحمد في «مسنده» (5/173) برقم (21552) قال: حدثنا حَسَنٌ، قال: حدثنا ابن لَهِيعَةَ، قال: حدثنا الحارث بن يَزِيدَ، قال: سمعت ابن حُجَيْرَةَ الشَّيْخَ يقول: أخبرني من سمع أَبَا ذَرٍّ يقول: «نَاجَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم لَيْلَةً إلى الصُّبْحِ، فقلت: يا رَسُولَ اللَّهِ أمرني! فقال: إِنَّهَا أَمَانَةٌ وَخِزْىٌ وَنَدَامَةٌ يوم الْقِيَامَةِ إِلاَّ من أَخَذَهَا بِحَقِّهَا وَأَدَّى الذي عليه فيها».

وعن أوس بن أوس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم من أفضل أيامكم يوم الجمعة فيه خلق آدم، وفيه قبض، وفيه النفخة، وفيه الصفقة، فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي. قالوا: يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت يعني بليت؟ فقال: إن الله عز وجل حرم على الأرض أن تأكل أجساد الأنبياء رواه أحمد وأبو داود وابن ماجه وابن حبان في صحيحه والحاكم وصححه

وعن كعب بن عجرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم احضروا المنبر فحضرنا، فلما ارتقى درجة قال آمين، فلما ارتقى الدرجة الثانية قال آمين، فلما ارتقى الدرجة الثالثة قال آمين، فلما نزل قلنا يا رسول الله لقد سمعنا منك اليوم شيئا ما كنا نسمعه قال: إن جبريل عرض لي فقال بعد من أدرك رمضان فلم يغفر له قلت آمين، فلما رقيت الثانية قال بعد من ذكرت عنده فلم يصل عليك فقلت آمين، فلما رقيت الثالثة قال بعد من أدرك أبويه الكبر عنده أو أحدهما فلم يدخلاه الجنة قلت آمين" رواه الحاكم وقال صحيح الإسناد 1678

مالك بن الحويرث عن أبيه عن جده رضي الله عنه قال: صعد رسول الله صلى الله عليه وسلم المنبر، فلما رقي عتبة قال آمين، ثم رقي أخرى فقال آمين، ثم رقي عتبة ثالثة فقال آمين، ثم قال: أتاني جبريل عليه السلام فقال يا محمد من أدرك رمضان فلم يغفر له فأبعده الله فقلت آمين. قال: ومن أدرك والديه أو أحدهما فدخل النار فأبعده الله فقلت آمين. قال: ومن ذكرت عنده فلم يصل عليك فأبعده الله قل آمين" فقلت آمين رواه ابن حبان في صحيحه1679

قيل يا رسول الله إنك صعدت المنبر فقلت آمين آمين آمين. فقال إن جبريل عليه السلام أتاني فقال: من أدرك شهر رمضان فلم يغفر له فدخل النار فأبعده الله قل آمين فقلت آمين ومن أدرك أبويه أو أحدهما فلم يبرهما فمات فدخل النار فأبعده الله قل آمين فقلت آمين، ومن ذكرت عنده فلم يصل عليك فمات فدخل النار فأبعده الله قل آمين فقلت آمين" رواه ابن خزيمة وابن حبان في صحيحه واللفظ له1680 - (حسن صحيح).

وعن أبي ذر رضي الله عنه قال: خرجت ذات يوم فأتيت رسول الله صلى الله عليه وسلم قال: ألا أخبركم بأبخل الناس؟ قالوا بلى يا رسول الله. قال: من ذكرت عنده فلم يصل علي فذلك أبخل الناس" رواه ابن أبي عاصم في كتاب الصلاة

1405- وعن أبي محمد كعب بن عجرة رَضِيَ اللَّهُ عَنهُ قال: خرج علينا النبي صلى الله عليه وسلم فقلنا: يا رَسُول اللَّهِ قد علمنا كيف نسلم عليك فكيف نصلي عليك قال: (قولوا: اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد، اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد) مُتَّفَقٌ عَلَيهِ.

1407- وعن أبي حميد الساعدي رَضِيَ اللَّهُ عَنهُ قال، قالوا: يا رَسُول اللَّهِ كيف نصلي عليك قال: (قولوا: اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم، وبارك على محمد وعلى أزواجه وذريته كما باركت على إبراهيم إنك حميد مجيد) مُتَّفَقٌ عَلَيهِ.


Imam Zaid Shakir