Is Mohammad (pbuh) Deified? [Part – 3]

Is Mohammad (pbuh) Deified?

More refutations to the cliché hoax of Mohammad’s (pbuh) deification

Part – 3 

Question Mark

We discussed issues with “Tawassul” in the Part – 2. Now, we analyze Shamoun’s argument on calling on Prophet’s (peace be upon him) name when “foot goes to sleep”.

“Foot goes to Sleep”


Continuing on from his previous argument, Shamoun quoted the following tradition to establish that Muslims call on Mohammad (peace be upon him):

            “437. What a man says when his foot goes to sleep

964. ‘Abdu’r-Rahman ibn Sa’d said, “Ibn ‘Umar’s foot went to sleep and a man said to him, ‘Mention the person YOU LOVE MOST.’ He said, ‘Muhammad.'” (Aisha Bewley, Al-Adab Al-Mufrad Al-Bukhari, XD. Gestures; *; capital and underline emphasis ours)

Notice the irony here. Ibn Umar didn’t cry out to Allah, as we would expect him to do seeing that Muslims are supposed to love their lord more than anything. Rather, Ibn Umar calls out to Muhammad instead!”

Three responses are in order for this seemingly hasty objection:

Firstly, regardless of the isnad of the adduced tradition, it is remarkable that remembering (or mentioning) the name of the person whom we love, in whom we find warmth, hospitality and security helps us psychologically relieve off our pain, uneasiness etc or at least divert our feelings from pain, suffering and negative thoughts to warm hospitality and feeling of hope. Ibn Umar having felt the love and care of the Prophet (peace be upon him) chose to remember him so that he could be psychologically relieved off his unease.

Even in our daily lives, we do call on names of people we love; a person may call on his/her mother (even if she is not around) when in pain, that does not mean that the person has deified her. Rather by remembering mother – the feeling of her warmth, care and concern helps out of the pain. Thus, Shamoun misunderstood first century psychological treatment to attack strawman. Furthermore, neither was Ibn Umar (RAA) suggested to seek du’a or supplicate to the Prophet (peace be upon him) for his pain, nor did he do that.

Secondly, from the forgoing, Ibn Umar’s (RAA) then companion, namely, the “man” asked Ibn Umar (RAA) to remember or mention the “PERSON” whom he loved. “Man” did not suggest Ibn Umar (RAA) to remember a divine Deity, on the contrary, he suggested Ibn Umar to remember, specifically, most beloved of all worldly human beings, a mortal, which, but natural, does not include divine Allah (SWT) and thus, Ibn Umar (RAA) rightly remembered Prophet (peace be upon him).

Although it is a response in itself, however, it further supports our assertion that, in the context, both Ibn Umar (RAA) and the “man” understood that Mohammad (peace be upon him) was to be remembered for psychological relieve and not for any sort of divine intervention otherwise, “man” would not have specifically suggested Ibn Umar to call on a human being“person”.

Here are other versions of the same incident, clarifying that the “man” suggested Ibn Umar to remember the most beloved of all human beings (which does not include divine God):

“…I was near ‘Abd Allaah bin ‘Umar, so his foot fell asleep, so I said to him: Oh ‘Abu ‘Abd ar-Rahman what is with your foot? He said: Its nerves have gathered from this place. He said:I said: Call the most loved of people to you. So he said: Oh Muhammad. So it was alleviated. He transmitted it from ‘Abi Na’im from Sufyaan from ‘Abi ‘Ishaaq abbreviated. (Tahthib al Kamaal Vol. 17 p. 49)


“‘Abu Na’im narrated to us, he said: Sufyaan narrated to us from ‘Abi ‘Ishaaq from ‘Abd ar-Rahman bin Sa’d, he said: a foot of ‘Ibn ‘Umar fell asleep, so a man said to him: Mention the most loved person to you. So he said: Muhammad. (Taarikh al-Kaabir, ‘Imaam al-Bukhaari (Electronic Version) Vol. 5)


“Chapter of what the man should say when his foot falls asleep.
‘Abu Na’im narrated to us, he said: Sufyaan narrated to us from ‘Abi ‘Ishaaq from ‘Abd ar-Rahman bin Sa’d, he said: a foot of ‘Ibn ‘Umar fell asleep, so a man said to him: Mention the most loved person to you. So he said: Muhammad.” (Adab al-Mufrad, ‘Imaam al-Bukhaari, (Electronic Version) in Arabic, p. 78)

Thus, we have seen that Ibn Umar was suggested to remember a human being from this world whom he loved the most, no divine entity was suggested and therefore, Ibn Umar remembered the Prophet (peace be upon him). With this, let us now look into the isnad of the Hadith.

  • Imam al – Albani has analyzed the subject Hadith as inauthentic in his two works, namely, Dha’if ‘Adab al-Mufrad and Saheeh al-Kalimut-Tayyib (no.235)


  • It is mutually accepted amongst all leading scholars that Abu Ishaaq as-Sabee’ee, one of the narrators of the Hadith was forgetful and therefore his narrations are not entirely trustworthy:
  1. 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)


  1. 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)
  2. 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 the notes and explanation of Saalah Muhammad Awaidah.


  1. 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)


  1. 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)


  1. Imaam Nawawee also said,
    Ibn Uyainah heard from him (ie Abu Ishaaq) after he started to forget.” (Taqreeb Ma’a Tadreeb (2/897)


  1. 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)


  1. 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).
  1. 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)
  1. 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).
  1. 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)
  1. Imaam Fusawee said,
    Some people of knowledge have said he became forgetful and he is rejected due to forgetfulness in the narrations of Ibn Uyainah.” (Meezaan ul-Ei’tidaal (5/326)



Now that it has been well established that he was forgetful, let us see the ruling on those narrators who were forgetful:

“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.”

Thus, (1) any Hadith which came from forgetful narrators after they started to forget are – not acceptable. Furthermore, (2) for any Hadith coming from these narrators, if it was unclear whether the Hadith was narrated before or after they became forgetful then such narrations are also not acceptable. And, we know that Abu Ishaaq as-Sabee’ee’s memory deteriorated towards later stages of his life, subsequently, his narrations are not acceptable.

Yet again we have seen Shamoun appealing to weak and specious arguments. We yearn to see him use one authentic Scripture to support his case! In the process we move on to his next argument(s).

Help yourself to Part – 4.


  • All Emphasize wherever not found in original, is ours.
  • All Qur’anic quotations, unless otherwise mentioned, are taken from Yusuf Ali Translation, Al – Alim CD-ROM Version.
  • All Biblical quotations, unless otherwise mentioned, are taken from King James Version, E-Sword Version.
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  • Janelle Trujillo  On January 10, 2012 at 4:29 am

    I really liked your blog.Much thanks again. Really Great.

    • qmarkmark  On March 3, 2012 at 9:52 pm

      Salamoalaikum wr wb,

      Jazakallah – thanks for your appreciation.

      Ibn Salim Khan

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