Saheeh Seerah Al Albaanee English

what had happened, but she was not surprised. She said: “I saw a light coming out of
me which illuminated the palaces in the land of Syria.” 24
عليهُ‏ “Jibreel ‏:رضيُاهللُعنه In Ṣaḥeeḥ Muslim it is reported on the authority of Anas Ibn Maalik
while he was playing with his playmates. He ﷺ came to the Messenger of Allaah السالم
took hold of him and laid him on the ground and then he opened his chest and took out
his heart from it and then extracted a blood-clot out of it and said: ‘That was the
Shaiṭaan’s share of you.’ Then he washed it with the water of Zamzam in a golden basin
and then he put it back together and returned it to its place. The boys went running to
his mother – meaning his wet-nurse (Ḥaleemah) – and said: “Verily Muḥammad has
been murdered.” They all rushed toward him (and found him all right) but his color was
changed.” Anas رضيُاهللُعنه said: “I myself saw the marks of stitching on his chest.” 25
24 Musnad Aḥmad (17648), “Dalaa’il al-Nubuwwah” of al-Baihaqee (2/7)
I (al-Albaanee) say: The narrators are of the level of “Ṣaḥeeḥ” except for Baqiyyah Ibn al-Waleed, who is a
Mudallis (i.e. one who gives the wrong impression that he had heard it from the narrator) and he narrated using
the phrase “`An” عن)‏ “from”, as opposed to “so-and-so told us” or “I heard so-and-so say” etc.). But in the
narration reported by al-Ḥaakim (4230), he clearly mentioned that he has heard it from the narrator. Al-Ḥaakim
said: “It is “Ṣaḥeeḥ” as per the condition of Imaam Muslim”, and al-Dhahabee agreed with him. Rather, it is only
“Ṣaḥeeḥ” (but not as per the condition of Imaam Muslim), as one of its narrators is Baḥeer Ibn Sa`d and Imaam
Muslim did not report from him. See al-Ṣaḥeeḥah (373).
25 Ṣaḥeeḥ Muslim (162)
I (al-Albaanee) say: This authentic Ḥadeeth along with the support of other authentic Aḥaadeeth, like the ones
which were mentioned earlier and those other than them, which I had pointed out in (Takhreej Fiqh al-Seerah)
with my checking pg. 64, yet Shaikh Abu Zahrah, the author of “ ُ ”, doubted the authenticity of this incident.
خامت النبيني
Even though he quoted the above Ḥadeeth of Ṣaḥeeḥ Muslim, he says: “We say that the narrations regarding the
incident of “cutting open of the chest” are not free from some form of defect or the other (either in its chain of
narration or in its text). If we assume that the narrations are authentic, then we do not say: ‘They are not
acceptable!’ Rather, we would only accept them if it was proved that they are authentic. But the defect (in its
chain or text) makes us neither to reject them nor to accept them.” – end of quote of Abu Zahrah.
I (al-Albaanee) say: These types of contradictory philosophy made this Shaikh reject these authentic Aḥaadeeth,
and he is playing with words to deceive (and mislead) the people with what the whisperer (the devil) is
whispering (in his heart).
The people with the least amount of knowledge and intellect know that if it is proved that there is a defect (in a
narration), like the way (Abu Zahrah) is claiming, then by necessity (the narration) becomes not acceptable,
because a Ḥadeeth which has (an apparent) defect (in its chain or text) is not accepted by the scholars. And if the
matter is like how he says it is, then it becomes necessary to reject it. So how can he say: “The defect stops us
from neither rejecting it nor accepting it”?! Do you not see that if you were to offer some money to a person and
he refuses from taking it; it doesn’t matter what you say about him, either: “he did not accept it” or “he rejected
it”, because in the end the meaning is the same and it is not hidden from anyone. So how can it be hidden from
him (Abu Zahrah)?
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