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