Saheeh Seerah Al Albaanee English

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ﷺ said: “The Messenger of Allaah رضي ‏ُاهلل ‏ُعنها Al-Bukhaaree reported that Àaishah said: ❝In a dream, I have been shown your migration place, a land of date palm trees, between two mountains, the two stony tracts.❞ So, some people migrated to al-Madeenah, and most of those people who had previously migrated to Abyssinia returned towards al-Madeenah.” Abu Moosaa and Asmaa’ (Bint Ùmais) also reported 293 ‏.ﷺ the same from the Messenger of Allaah As for the narrations of Abu Moosaa, then they were already quoted previously and it is also reported in “al-Ṣaḥeeḥain”. As for the Ḥadeeth of Asmaa’ Bint Ùmais – In shaa Allaah – it will be mentioned in the chapter: “Conquest of Khaibar”, when some of them delayed their return from Abyssinia. 294 Al-Bukhaaree and Muslim reported that Àbdullaah (Ibn Masòod) said: “We used to greet the Prophet ﷺ while he was praying and he used to answer our greetings. When we returned from al-Najaashee (the ruler of Abyssinia), we greeted him, but he did not answer us (during the prayer). (So after the prayer) we said: ‘O Allaah’s Messenger ‏!ﷺ We used to greet you in the past and you used to reply to us. (but since our return from Abyssinia, you don’t reply).’ He ﷺ said: ❝In the prayer, one is occupied (with a more serious matter).❞” 295 This substantiates the interpretation of those who explain the authentic narration of Zaid Ibn Arqam that is reported in the “Ṣaḥeeḥain”: “We used to talk while in prayer. One of us used to speak to his brother (while in prayer) about his need, till the Aayah was revealed: ‏﴿حَافِظ واُعَلَىُالصَّلَوَاتِ‏ ‏ُوَالصَّالَ‏ ةُِال و س طَىُوَق وم واُلِلَّهُِقَانِتِنيَ﴾‏ 293 I (al-Albaanee) say: This is all from the speech of al-Bukhaaree which he reported in “Muàllaq” form (without a chain) in his “Ṣaḥeeḥ” (5/49) under the chapter: “Migration to Abyssinia”, (just before Ḥadeeth 3872). Al- Bukhaaree also reported the Ḥadeeth of Àaishah with the connected chain in two places in his “Ṣaḥeeḥ” (2297, 3905). This will be referenced when the author (Ibn Katheer) quotes it in full under the chapter: “The Prophet’s migration to al-Madeenah”. The Ḥadeeth of Abu Moosaa will be mentioned there as well, and part of his ﷺ Ḥadeeth had previously been mentioned in the earlier chapter. As for the Ḥadeeth of Asmaa’, it will be mentioned accordingly as the author (Ibn Katheer) has pointed out. 294 [TN: Since Shaikh al-Albaanee had passed away and the book is incomplete, the narrations of both, Abu Moosaa and Asmaa’ Bint Ùmais, have been mentioned in the footnotes of chapter 34] 295 Ṣaḥeeḥ al-Bukhaaree (1199, 1216, 3875), Ṣaḥeeḥ Muslim (538-34), Sunan Abu Dawood (923), Sunan Ibn Maajah (1019). See also Shaikh al-Albaanee’s “Ṣaḥeeḥ Abu Dawood” (856) for the complete “Takhreej” of this Ḥadeeth. Ilm4all.blogspot Page 216
{Guard strictly (five obligatory) Salawaat (the prayers), and especially the middle Salaah (i.e. the best prayer - Àsr). And stand before Allaah with obedience} [Surah al- Baqarah (2): 238] and we were commanded to observe silence (in prayer) [and were forbidden to talk].” 296 (Ibn Katheer said): However, those referred to here were the “Companions of the Prophet ‏”ﷺ generally, for Zaid himself was a Companion, an Anṣaaree, from Madeenah. The prohibition against speaking during the Salaah was already established in Makkah, so the report is being applied to what had gone before. As for his referring to this particular Aayah - which is of Madeenah period - it is difficult to explain. Perhaps he believed that it was this Aayah that prohibited speaking during the prayers, when in fact there were other Aayaat which prohibited along with it. And Allaah knows best. 297 296 Ṣaḥeeḥ al-Bukhaaree (1200, 4534), Ṣaḥeeḥ Muslim (539-35) and the words within the brackets are his, Sunan Abu Dawood (949), Sunan al-Tirmidhee (405, 2986), Sunan al-Nasaa’ee (1219). See “Irwa al-Ghaleel” (393) for the complete “Takhreej” of this Ḥadeeth. 297 I (al-Albaanee) say: This obscurity is because of (Ibn Katheer’s) misunderstanding that Ibn Masòod had returned to Makkah (i.e. before the Prophet had migrated to al-Madeenah), and there is no evidence for that. Al- Ḥaafiẓh Ibn Ḥajar preferred the opinion that Ibn Masòod’s return was to al-Madeenah, and he brought two proofs in support of that, one of them being the long Ḥadeeth of Ibn Masòod regarding the migration to Abyssinia, (see chapter no. 33). At the end of that Ḥadeeth, it is mentioned: “Then (after the Prophet’s migration to al-Madeenah), Àbdullaah Ibn Masòod hastened (to leave Abyssinia) and he was able to participate in the battle of Badr.” See “Fatḥ al-Baaree” (3/74) for Ibn Ḥajar’s detailed discussion on this. *** [TN: The Fataawa of the scholars regarding the falsity of the story of al-Gharaaneeq: The Fatwa from the Lajna (Permanent Committee): Question: The following text was mentioned in “Mukhtaṣar Seerat al-Rasool” (The Abridged Biography of the Prophet): “The Prophet ﷺ recited Surah al-Najm in their presence, and when he reached Allaah’s saying (which means): {Have you then considered al-Laat, and al-Ùzzaa And Manaat, the other third?} [Surah al-Najm (53): 19- 20], Shaiṭaan threw into his recitation the words: ‘These are the exalted Gharaaneeq (Cranes), whose intercession is hoped for.’ They (the disbelievers) thought that the Prophet ﷺ really said it, and they rejoiced greatly.” Is this tale true? If yes, does Shaiṭaan have the power to cast into his recitation the aforesaid words? Kindly advice! The Lajnah: The tale of Gharaaneeq was mentioned by many scholars of Tafseer in their interpretation of Allaah’s saying: {Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or narrated or spoke, Shaiṭaan threw (some falsehood) in it. But Allaah abolishes that which Shaiṭaan throws in. Then Allaah establishes His Revelations. And Allaah is All-Knower, All-Wise.} [Surah al-Ḥajj (22): 52], and in the Tafseer of Allaah’s saying: {Do you all see al-Laat and al-Ùzzaa, and Manaat the third other one?} [al-Najm (53):19-20] It was narrated through many chains of narration with different wordings. However, all of them are “Mursal”, and were never reported through authentic chains of narration, as mentioned by al-Ḥaafiẓh Ibn Katheer in his Tafseer. After he mentioned this tale through all its chains of narration, he said: “However, all of them are “Mursal” and “disconnected”.” Ilm4all.blogspot Page 217
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صَحِ‏ يحُ‏ السِّر
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Chapter 18: The (foretellers) commu
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Transliteration In order to benefit
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That is until Allaah تباركُو
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3. A few more points and Aḥaadeet
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ل ق﴿‏ He is Muḥammad Ibn À
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He put me in the best of them in tr
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The Prophet’s father, Àbdullaah,
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Chapter 4: Regarding the jolting of
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Ḥaleemah al-Sa`diyyah: Ibn Is-ḥ
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what had happened, but she was not
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Had we breastfed Ibn Abee Shamrah o
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It was also narrated by al-Baihaqee
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We say: You may have known the stat
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he?” The Prophet ﷺ said: ❝He
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(On that Day) there would be those
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to this route of yours.’ So he as
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Chapter 8: The Prophet’s ﷺ earl
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From another route, Imaam Aḥmad r
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[End of Shaikh al-Albaanee’s adde
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Al-Baihaqee said: This is how (the
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He (Muḥammad) added: when this ne
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mind.” Thereupon Allaah’s Messe
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In Ṣaḥeeḥ al-Bukhaaree, from
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last time) she heard a voice and sh
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‏﴿رَبَّنَاُتَقَب
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Jurhum, when the Ka`bah got damaged
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We (Ibn Katheer) have mentioned the
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And Allaah تعاىل revealed to h
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Chapter 13: The commissioning of th
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ﷺ From this, we learn that all th
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In another narration it is: ❝When
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But when the time for the advent of
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Ibn Is-ḥaaq said 96 : Àaṣim Ib
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He (was dismayed and) said: ‘My s
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unmistakable. He (the awaited Proph
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my own hands.❞ So I dug the holes
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Messenger of Allaah ﷺ and what re
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except Allaah and that you are the
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And it has been authentically repor
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encompass other books other) than w
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رضيُاهللُعنها Al-Baiha
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in fact, Abu Bakr meant the way of
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Chapter 18: The (foretellers) commu
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Chapter 19: How the Divine Revelati
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high mountains and every time he we
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The Prophet ﷺ only preferred secl
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ﷺ that the Prophet رضي ‏ُا
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And the statement of Waraqah: “Ho
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And in another narration, Àlee sai
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about the period of pause in Revela
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‏.ﷺ From the women was Khadeeja
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ack to him (Iblees), and informed h
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In another narration, Àbdullaah Ib
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Chapter 22: How the Revelation used
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And in the Ṣaḥeeḥain, Àaisha
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The Prophet ﷺ said: ❝Sometimes
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{And be not in haste (O Muḥammad)
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Chapter 25: The mentioning of those
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Ibn Jareer also reported from Ibn `
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The first one to accept Islaam from
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Allaah ﷺ in Makkah when he was fi
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Chapter 26: Mentioning of Hamza’s
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me what has brought you here?’ Ab
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him with the greeting of Islaam. I
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Chapter 29: Allaah’s Command to H
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: رضيُ‏ اهللُعنه Anot
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{And when you recite the Qur’aan,
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‏﴿وَالَّذِينَُُي
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Moreover, al-Baihaqee 200 reported
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and thought of trampling his neck (
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insulted him, and which I recognize
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Chapter 31: Some of the objections
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يَك ونَُُلَكَُُبَي
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Chapter 32: Persecution of the earl
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open their breasts to disbelief, on
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Chapter 33: The Mushrikeen’s disp
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‏﴿انظ ر ‏ُكَي فَ‏
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creation (as) seven heavens in two
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(the worship of) Allaah (alone).❞
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Page 229 and 230: [Furthermore, Ibn Is-ḥaaq (2/35)
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Page 233 and 234: ‏﴿وَاص بُُِنَف سَ
Page 235 and 236: And Allaah is most knowing of your
Page 237 and 238: لا﴿‏ Ibn Masòod added: “Th
Page 239 and 240: [Shaikh al-Albaanee’s addendum]
Page 241 and 242: We (Ibn Katheer) have mentioned var
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Saheeh Seerah Al Albaanee English

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