Saheeh Seerah Al Albaanee English

{Guard strictly (five obligatory) Salawaat (the prayers), and especially the middle
Salaah (i.e. the best prayer - `Asr). 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 Mas`ood 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 Mas`ood’s return was to al-Madeenah, and he brought two
proofs in support of that, one of them being the long Ḥadeeth of Ibn Mas`ood 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), `Abdullaah Ibn Mas`ood 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-`Uzzaa 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-`Uzzaa, 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”.”
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