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There is a hadith where it says after returning from the battle of Tabuk, Abbas Ibn Abdul Muttalib (may Allah be pleased with him) said, ‘O Messenger of Allah, will you give me leave to praise you?’ The Prophet (ﷺ) replied, ‘Recite, may your mouth remain fresh’

Abbas (may Allah be pleased with him) then recited:

  1. مِنْ قَبْلِهَا طِبْتَ فِي الظِّلَالِ وَفِي ... مُسْتَوْدَعٍ حَيْثُ يَخْصِفُ الْوَرِقُ

  2. ثُمَّ هَبَطَتَ الْبِلَادُ لَا بَشَرٌ ... أَنْتَ وَلَا مُضْغَةٌ وَلَا عَلَقُ

  3. بَلْ نُطْفَةٌ تَرْكَبُ السَّفِينَ وَقَدْ ... أَلْجَمَ نَسْرًا وَأَهْلَهُ الْغَرَقُ

  4. تُنْقَلُ مِنْ صَالبٍ إِلَى رَحِمٍ ... إِذَا مَضَى عَالَمٌ بَدَا طَبَقُ

  5. وَردت نَارا لخليل مستترا ... فِي صلبه أَنْت كَيفَ يَحْتَرِق

  6. حَتَّى احْتَوَى بَيْتُكَ الْمُهَيْمِنُ مِنْ ... خِنْدِفَ عَلْيَاءَ تَحْتَهَا النُّطُقُ

  7. وَأَنْتَ لَمَّا وُلِدْتَ أَشْرَقَتِ الْأَرْضُ ... وَضَاءَتْ بِنُورِكَ الْأُفُقُ

  8. فَنَحْنُ فِي ذَلِكَ الضِّيَاءِ وَفِي ... النُّورِ وَسُبِلِ الرَّشَادِ نَخْتَرِقُ

Some translated it as:

  1. Before it, you enjoyed the shade of Paradise, ... Within the glade where first the leaves were plucked,

  2. And then to earth you fell, not yet in human form, ... Nor yet a piece of flesh within a mother’s womb;

  3. A drop that sailed within the Ark whilst mighty floods, ... Washed Nasr away, and put pay to his worshippers,

  4. From loin to womb you travelled through the ages, ... And all the while worlds passed on, each by each;

  5. The fire beneath the Friend of Allah dimished: ... With you within his loins, how could he burn?

  6. Until your line, preserved from any fault, arrived, ... To Khadaf, a plateau above a wide expanse;

  7. Upon your birth, the earth was bathed in brightness, ... And by your light the far horizons shone,

  8. And we, beneath this brightness and this radiance, ... Burn gladly in the glory of your guiding light.

(I'm not sure about the accuracy of the translation)

The references include:

It can be also found in the book of Nur al-Din al-Haythami (Majma’ al-Zawa’id, 8/217-8, h. 13830), Ibn 'Abd al-Barr (Al-Isti'ab, 2/447, no. 664), Abu Bakr al-Shafi (Al-Fawaid, 1/282, h. 285), Qadi 'Iyad (Al-Shifa, 1/328 or 167), Mulla 'Ali al-Qari (Sharh al-Shifa, 1/370), Khatib al-Baghdadi (Al-Asma' al-Mubham, 6/449), Ibn al-Qayyim (Zaad al-Ma'ad, 3/482), Ibn Qutayba (Gharib Hadith, 1/359, h. 65) and other books by searching the Arabic text in Maktaba.

It is noteworthy that I'm not sure if the 5th line can be found in any other book except the one of Suyuti. The tahqiq may be found in the any of the above books (especially Siyar of Dhahabi and Bidaya of Ibn Kathir), but the problem is
(1) I don't know Arabic to understand and (also because of that)
(2) I don't know, even if it's there, whether it's the tahqiq of that particular isnad or a general tahqiq of the ahadith with the matn.

Therefore, it will be really helpful if the informations regarding the tahqiq are provided.

Is the hadith authentic? What is the position of the Muhaddaitheen regarding the hadith?

Jazzakum Allahu Khairan.

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A first analysis of the sources

You've done a huge work by gathering all these different sources!

Here a short first feedback: As you mentioned the 5th line seemingly only appears in the book of as-Suyuti, and it is a matter of discussion whether this line is part of it or was added (Mualla 'Ali al-Qari mentioned a slightly different wording of this line and an additional line or verse, while az-Zurqani discussed a second version of the 8th line which he claimed is not eloquent enough).
Note: As the sources of the text are provided in the original post I didn't add a link to the sources of my translated text quotes out of these.

Basically from my superficial first go through all the provided reports are narrated on the authority of the sahabi Khoraim ibn Aws at-Taaiy خريم بن أوس الطائي who actually converted to Islam after the battle of Tabook. Al-Hakim claimed that the narrators were 'Araab (Bedouins) and they can't be liars in this regard: In the following I'll be translating from Arabic language as these translations are of my own take them with the necessary care!

هذا حديث تفرد به رواته الأعراب عن آبائهم، وأمثالهم من الرواة لا يضعون
This hadith is unique to its narrators from Arabs of the desert from their fathers, and narrators of this kind do not (tend to) fabricate (hadith).

but a-Dhahabi commented in his Siyar still they are unknown:

قال الحاكم: رواته أعراب، ومثلهم لا يضعفون.
قلت: ولكنهم لا يعرفون.
Al-Hakim said: it's narrators are Arabs of the desert and narrators of this kind can't be declared weak.
I say: but they are unknown!

and so did al-Haythami in his Majma' az-Zawaaid referring to at-Tabarani's sanad in al-Mu'ajam al-Kabir by saying:

رواه الطبراني، وفيه من لم أعرفهم.
It was narrated by at-Tabarani and in its chain are (people which are) unknown to me.

Some scholars like ibn 'Asakir and ibn Kathir also quoted that this poem was also attributed to Hassaan ibn Thabit, both agreed that this is a wrong claim.

As-Suyuti in his al-La'ali' al-Masno'ah اللآلىء المصنوعة في الأحاديث الموضوعة confirmed that the hadith claiming that this poem was attributed to Hassan ibn Thabit is a fabrication and confirmed that this poem is of al-'Abbbas, saying (See here at the bottom and at the beginning of the following page):

مَوْضُوع: وَضعه بعضُ الْقصاص وهناد لَا يوثق بِهِ وَلَعَلَّه من وضع شَيْخه أَو شيخ شَيْخه والأبيات للْعَبَّاس بِلَا خلاف
fabricated: This was fabricated by some story tellers and Hannaad is not trustworthy. Perhaps it was one of his sheikh's fabrication or the sheikh of his sheikh. And the verses are for al-Abbas without any disagreement.

It should also be noted that the length of the report has differences for example the reports of abu Nu'aym and that of al-Khateeb al-Baghdadi mention an addition which at-Tabarani and al-Bayhaqi (via al-Hakim) for example mentioned as a stand alone hadith right after this report.

A bit off-topic:

Imam az-Zurqani in his commentary on al-Mawahib al-Laduniya شرح الزرقاني على المواهب اللدنية بالمنح المحمدية commented on the Arabic language of this poem and in cases referring to different narrations came to the conclusion that some of the lines of some versions of the verses can't be from such a fluent and eloquent speaker as al-'Abbas (See here).

The hadith has been referred to by some other scholars like ibn al-Atheer in his an-Nihaya fi gharib al-Hadith النهاية في غريب الحديث والأثر in which he explained some words quoting a verse of the poem (see here, here and here).

Checking the sanad of the books which provide one

First we should agree that the following books or authors don't mention a sanad (some don't even mention a source of the quote):

  • al-Khasais al-Kubra الخصائص الكبرى of as-Suyuti only refers to al-Bayhaqi and at-Tabarani's books.
  • Majma' az-Zawaaid مجمع الزوائد ومنبع الفوائد of al-Haythami refering to at-Tabarani's book.
  • al-Isti'aab الاستيعاب في معرفة الأصحاب of ibn 'abd al-Barr He mentioned that the same hadith was reported once on the authorithy of Khoraim ibn Aws and once by his brother Jarir ibn Aws and he called the hadith as lengthy.
  • Neither in a-Shifa الشفا بتعريف حقوق المصطفى of al-Qadi 'Iyad nor the version with the side notes of a-Shumni on it, or in any of its commentaries like that of Mualla 'Ali al-Qari the hadith or a source is mentioned as Qadi 'Iyad only quoted the poem of al-'Abbas.
  • Zaad al-Ma'ad زاد المعاد في هدي خير العباد of ibn al-Qayyim.

Further later scholars as a-Dhahabi and ibn Kathir quoted the sanad based on a different source, so the narrator chain is not connected between them and this source.

Due to the fact that the earliest sources in which this hadith was mentioned are the books of ibn Qutaybah a-Dinawri (213 a.H. -276 a.H.), abu Bakr a-Shafi'i (260 a.H. - 354 a.H.) (ibn Asakir reported via him at least one chain) and at-Tabarani (260 a.H. -360 a.H.) we'll start the analysis from these chains:

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  • Jazak Allahu khairan, may Allah bless you. I've some questions: (1) Does it have only one isnad? (I mean, when Dhahabi said that, was he talking about only that particular isnad or the ahadith with the matn or it only has one isnad?) (2) The links you gave regarding Ibn Atheer are in Arabic, thus is not possible for me to understand correctly what he said. Can you kindly translate some part or mention briefly what he said? [1/2] Apr 28 at 18:04
  • (3) Ibn Asakir and Ibn Kathir said regarding the poem attributed to Hassaan. Did they make any comment regarding the poem attributed to Abbas? (4) Also, as is given in the question, apparently Ibn Qutayba included it in his book what is named "Gharib hadith", does that mean he considered it some sort of inauthentic? Jazak Allahu Khair. [2/2] Apr 28 at 18:05
  • @RafidAbrar First of all thanks for your feedback I'm planning to check the sanad of if necessary all the versions including one. Secondly gharib in Arabic means strange and in Hadith terminology refers to a specific case of ahaad. Thirdly I can provide the quotes and a translation of ibn Atheers statements but all of this needs some time. Just a short information about ibn Atheers book it looks like a dictionary in which strange words of some Hadith content are explained and the ahadith including them are referred to.
    – Medi1Saif
    Apr 28 at 19:45
  • Jazak Allahu Khair for the reply. That's correct...gharib would mean ahaad hadith, but shouldn't that mean the hadith is some sort of, at least, less strong according to Ibn Qutayba? [Although the information of the hadith being ahaad, I think, can only strengthen a point regarding tahqiq but can't help much alone to reach a conclusion, bcz (if I'm not mistaken) ahaad hadith can also come under maqbool hadith.] Jazak Allahu Khair. Apr 28 at 21:17
  • @RafidAbrar after checking the book of ibn Qutayba a-Dynawri I would say it is similar to that of ibn al-Atheer covering the linguistic part and meaning of ghareeb, so it is not a qualification of the hadith further it is a narration of one of his sons. I'm not sure when hadith scholars started to use this term to categorize ahaad, at least from Jami' at-Tirmidhi one may deduce that he used the term ghareeb for exclaiming a strangeness in a hadith either in wording or in matn not necessarily meaning ahaad, but a rather deviation from the most sane and memorized versions.
    – Medi1Saif
    Apr 29 at 7:15

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