Thursday, 21 November 2019

Shaykh Ahmad bin Hamdan al Hanbali (d.695H)

Allah is not in a place

"The last book for beginners on Usul", authored by Shaykh Ahmad bin Hamdan al Hanbali al Athari 

(Ibn Taymiyyah was 34-35), this scholar was lauded by Ibn Taymiyyah's own students such as As-Safadi (d.764H) as being the Shaykh of the Hanabila, in Usool, hadith (Musnad al Waqt)

[click on image ^ = Enlarge]

Also read:
Ibn Qudamah al-Maqdasi (d.620AH)

(Edited by ADHM)

Tuesday, 19 November 2019

Drought Seek Means Rain

Imam Al-Suyuti (rah) mentions the context of this event in his Tarikh al-Khulafa' (Beirut, 1992 Ahmad Fares ed. p. 140): "In the year 17 `Umar enlarged the Prophetic mosque. That year there was a drought in the Hijaz. It was named the Year of Cinders (`am al-ramada).
Umar(RA) prayed for rain for the people by means of al-`Abbas(RA).
Ibn Sa`d narrated from [the Sahabi] Niyar al-Aslami that when `Umar came came out to pray for rain, he came out wearing the cloaks (burd) of the Messenger of Allah, upon him blessings and peace.
Ibn `Awn narrated that `Umar took al-`Abbas's hand and raised it up, saying, 'O Allah, we seek a means to You with the uncle of Your Prophet to ask that You drive away from us the drought and water us with rain'...." Here

Al-Darimi in the Chapter 15 of the Muqaddima (Introduction) to his Sunan (1:43) entitled:
"Allah's generosity to His Prophet after his death," relates from Aws ibn `Abd Allah with a good chain:
"The people of Madina complained to `A'isha of the severe drought that they were suffering.
She said: "Go to the Prophet's grave and open a window towards the sky so that there will be no roof between him and the sky." They did so, after which they were watered with such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty." [1]

Bilal Bin Harith ( Radi Allahu Ta'ala Anhu )
It is related by Malik Al Daar, Umar's treasurer, that the people suffered a drought during the successorship of Umar , whereupon a man ( Bilal Bin Harith. Ref Tareekh Ibn Khaysmah, Fat'hul Bari ) came to the grave of the Prophet and said : O Messenger Of Allah, ask for rain for your ummah, for verily they have but perished, after which the Prophet appeared to him in a dream and told him : go to Umar and give him my greeting , then tell him that they will be watered. tell him you must be clever, you must be clever!. The man went and told Umar. The latter said : " O my Lord , I spare no effort except in what escapes my power ." Here

In years of drought, people would go to the grave of the companion, Abu Ayyub Ansari (RA) and make supplications for rain and Allah ta'ala would then cause it to rain.[ Tabaqat ibn Sa'ad, 3:380]

Ibn al-Jawzi in his biographies of the awliya entitled Sifat al-safwa lists many of those at whose graves tabarruk (seeking blessing) and tawassul is recommended. Among them:
Abu Ayyub al-Ansari: "al-Waqidi said: It has reached us that the Eastern Romans visit his grave and seek rain through his intercession when they suffer from droughts" (1:243).
Mujahid said: "People would uncover the space above his grave and it would rain."
Ma`ruf al-Karkhi (d. 200AH): " His grave can be seen in Baghdad, and one seeks blessings with it.
al-Hafiz Ibrahim al-Harbi (d. 285AH) -Imam Ahmad's companion  used to say: Ma`ruf's grave is proven medicine " (2:214)
Ibn al-Jawzi adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410)
al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: " Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).

Remarkably, the early historian al-abarī (d. 311/923) corroborates Freely’s account of Byzantine Christians visiting the tomb of Abū Ayyūb al-Ansarī. Furthermore, al-abarī’s attestation forwards the popular phenomenon to the early 4th/10th century: It was reported that the Greeks frequent his grave, renovate it, and pray there for rain in times of drought. (al-abarī, The History of al-abarī, 39:40)
Zakariya al-Kazwini (ca. 1203-83), relates that “this tomb is now venerated among them (the Byzantines) and they open it when they pray for rain in times of drought; and rain is granted them.” If the tomb was still extant in early Palaeologan times [dynasty begins 1259], it seems improbable that it should so completely have disappeared before the Turkish conquest. Probably, Fatih restored or rebuilt it on a grander scale. (Sumner-Boyd and Freely, Strolling Through Istanbul, 363-4)
Philip K. Hitti provides a slightly different account than Freely of the burial place’s discovery as well as offering some details concerning Abū Ayyūb’s final campaign:
Tradition asserts that in the course of the siege abu-Ayyūb  died of dysentery and was buried before the walls of Constantinople. His legendary tomb soon became a shrine even for the Christian Greeks, who made pilgrimages to it in times of drought to pray for rain. During the siege of Constantinople in 1453 by the Turks, the tomb was miraculously discovered by rays of light… and a mosque was built on the site. Thus did the Madīnese gentleman become a saint for three nations. (Hitti, History of the Arabs, 201-2)

The tomb of Abū Ayyūb al-Ansārī
He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:
When I die, take my dead body with you, when you line up against the enemy, bury me in your feet
[Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)]
So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.
And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.
[Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)]
Mujahid says: Whenever there is famine, people expose the grave, so it starts raining

Al-Hafiz Abu `Ali al-Ghassani relates in Ibn al-Subki's Tabaqat al-Shafi`iyya 2:234:
Abu al-Fath Nasr ibn al-Hasan al-Sakani al-Samarqandi came to us in 464 and said:
"We had a drought in Samarqand some years ago. The people made the istisqa' prayer but they did not get rain.
A saintly man named al-Salah came to the judge and said to him: "I have an opinion I would like to show you. My opinion is that you come out followed by the people and that you all go to the grave of Imam Muhammad ibn Isma`il al-Bukhari and make istisqa' (prayer for rain) there. Perhaps Allah will give us rain."
The judge said: "What a good opinion you have." He came out and the people followed him, and he prayed for rain in front of them at the grave while people wept and sought the intercession of the one that was in it. Allah sent such heavy rain that those who were in Khartenk (where this took place, 3 miles away from Samarqand) could not reach Samarqand for seven days because of the rain's abundance."

Imam Dhahabi narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume:12, Page No. 469]

Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

Ibn Taymiyyah said: 
It is narrated that a group heard answer to Salam from grave of Prophet (Peace be upon him) and graves of other righteous people.  Saeed bin Musayb (rah) heard Adhan from the grave of Prophet during the incident of Harra (i.e. when Yazid attacked Madina).
However this is not related to the topic I am discussing.
This matter is more greater and Jalil.
Iqtida as Siraat al Mustaqeem (1/373))
Ibn Taymiyya says that:
In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (sallallahu ’alaihi wa sallam), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.
[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar]
Ibn Taymiyya writes:
Some people came to the grave of our Prophet, (sallallahu ’alaihi wa sallam), and requested something, and their needs were fulfilled. In the like manner, the pious people can also fulfill the needs of people - and we do not deny this.
[Iqtida as Sirat al-Mustaqim, - page 373, Ibn Taymiyya]

Imam al-Bayhaqi (Rahimahullah)'s Dalail an Nubuwah. In Muqadmah of this book he made usooli discussion that he will only narrate authentic hadiths.
He narrates: “A person repeatedly visited Uthman bin Affan (RA) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the demise of the Prophet (s) and after the caliphates of Abu Bakr and Umar (RA) ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O Allah!, I ask you and turn to you through the intercession our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through your intercession to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him ...(till the end of hadith) See Dalail an Nubuwah (6/167-168) Here

[1]  Al-Darimi in the Chapter 15 of the Muqaddima (Introduction) to his Sunan (1:43) entitled:
 "Allah's generosity to His Prophet after his death," relates from Aws ibn Abd Allah with a good chain:
"The people of Madina complained to `A'isha of the severe drought that they were suffering.
She said: "Go to the Prophet's grave and open a window towards the sky so that there will be no roof between him and the sky." They did so, after which they were watered with such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty."

It is clear from the above narrations that the position of the Mother of the Believers `A'isha differs from that of modern-day "Salafis," since she recommended to the people of Madina to use the Prophet in his grave as a means of obtaining blessing and benefit and this remained in use until the Wahhabis took over the Hijaz, while "Salafis" declare this to be unacceptable. Either they know better than the fuqaha' of the Companions or, most certainly, they are peddling misguidance and innovation.

Shaykh Albani, in order to reject the hadith of Darimi, raised some objections which are so full of holes that one can not only see the sky through them, but also the sun, the moon, and the stars
He said in his little book translated under the name Tawassul: 
Its Types and Its Rulings (p. 130-131) about Darimi's chain of transmission for the report (Abu al-Nu`man from Sa`id ibn Zayd from `Amr ibn Malik al-Nukri from Abu al-Jawza' Aws ibn `Abd Allah from `A'isha):
This chain of narration is weak and cannot be used as a proof due to three reasons:

(i) Sa`id ibn Zayd who is the brother of Hammad ibn Zayd is somewhat weak. al-Hafiz [Ibn Hajar] said about him in al-Taqrib: "Generally acceptable, but he makes mistakes." Dhahabi said about him in al-Mizan: "Yahya ibn Sa`id said: Weak, and al-Sa`di said: He is not a proof, they declare his ahadith to be weak. Nasa'i and others said: He is not strong; and Ahmad said: He is all right. Yahya ibn Sa`id would not accept him."

However, the above documentation is partial and biased, and this is not surprising since "Salafis" only mention what advances their view while they cover up, rephrase, or declare weak whatever contradicts it. 

This is especially true of Albani, whose followers claim him as "the leading scholar of hadith of this age"(!) whereas he makes frequent mistakes, innovates in many of his rulings, and is generally unreliable except to those unschooled in the Islamic sciences. It would be more correct for "Salafis" to say: "He is our leading scholar," for in this we would agree with them completely. However, it is a fact that no one who has actual knowledge in hadith and fiqh uses Albani's books except that they check and verify anything they take from them against trustworthy scholars.

The present narration is a case in point, since Albani deliberately omits to mention the authentication of the narrators he seeks to declare weak, hiding basic evidence from his readers in order to mislead them, all because he is dead set against the issue at hand, even if it is authentically reported from the Mother of the Believers!

Following is a point-by-point refutation of Albani's claims by the Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari in his booklet entitled: Irgham al-mubtadi` al-ghabi bi jawaz al-tawassul bi al-nabi (The coercion of the unintelligent innovator to the effect that using the Prophet as a means is permissible p. 23-25):

Albani's weakening of Sa`id ibn Zayd is rejected, because Sa`id is one of Muslim's narrators, and Yahya ibn Ma`in declared him trustworthy (thiqa)!

The editor of Ghumari's text, Ghumari's
student Hasan `Ali al-Saqqaf says on the same page as the above:
has adduced worthless proofs as is his habit when embellishing falsehood.
He cited whatever fit his whim from Ibn Hajar's Taqrib, leaving out his mention that Sa`id ibn Zayd is one of Muslim's narrators in his Sahih. Beware, therefore, of this tadlis (concealment) on his part!... He added Dhahabi's notice on Sa`id ibn Zayd in the Mizan, and this is another deliberate cover-up, for he faithlessly omitted to mention what Ibn Hajar reported in Tahdhib al-tahdhib (4:29) from those who declared Sa`id ibn Zayd trustworthy, in addition to his being one of Muslim's narrators:

- Bukhari said: "Muslim ibn Ibrahim narrated to us: Sa`id ibn Zayd Abu al-Hasan narrated to us, and he is reliable and a memorizer of hadith (saduq hafiz)."
- al-Duri said on the authority of Ibn Ma`in: "Sa`id ibn Zayd is trustworthy (thiqa)."
- Ibn Sa`d said: "He was trustworthy."
- al-`Ujli said: "He is from Basra, and he is trustworthy."
- Abu Zur`a said: "I heard Sulayman ibn Harb say: Sa`id ibn Zayd narrated to us, and he was trustworthy."
- Abu Ja`far al-Darimi said: "Hibban ibn Hilal narrated to us: Sa`id ibn Zayd narrated to us, and he was a memorizer of hadith and he was reliable."
- Ibn `Adi said: "There is no denounced narration from him except someone else also narrates it, and I consider him one of those in the reliable category."

In addition to the above remarks it is noteworthy to mention that Albani cited Ahmad's grading of Sa`id ibn Zayd as la ba'sa bihi which his translator rendered as "he is all right," but neither the author nor the translator seems to know that in Imam Ahmad's terminology la ba'sa bihi is identical with thiqa, which means "trustworthy" and is among the highest gradings of authentication! Ibn Salah in his Muqaddima (p. 134), Dhahabi in Lisan al-mizan (1:13), Sakhawi in Fath al-mughith, Ibn Hajar in Hadi al-sari, Abu Ghudda in his commentary to Lucknawi's Raf` (p. 222 n. 3), as well as the editor of Nawawi's al-Taqrib wa al-taysir (p. 51) have indicated that the equivalency of saying "There is no harm in him" with the grade of trustworthy (thiqa) obtains for many early authorities of the third century such as Ibn Ma`in, Ibn al-Madini, Imam Ahmad, Duhaym, Abu Zur`a, Abu Hatim al-Razi, Ya`qub ibn Sufyan al-Fasawi, and others.

Albani continues in his list of reasons for weakening Darimi's narration:

(ii) It is mawquf (stopping at the Companion), coming only from `A'isha and not from the Prophet, and even if the chain of narration up to `A'isha were authentic then it would not be a proof since it is something open to personal judgment in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that (!).

To this claim it is easy to reply that not only is the narration sound and authentic, but also that there is no objection related from any of the Companions to the act recommended by the Mother of the Believers, just as there was no objection on their part to the istisqa' made by the man who came to the grave of the Prophet in the narration of Malik al-Dar cited below. This shows ijma` on the matter on the part of the Companions, and such ijma` is definitely binding in the sense that no one can declare unlawful or innovative something which they have tacitly declared lawful or desirable. As for the following the opinion of the Companions we say what Imam al-Shafi`i said as related by Ibn Qayyim in A`lam al-muwaqqi`in `an rabb al-`alamin (2:186-187): "Their opinion for us is better than our opinion to ourselves."

Albani listed the following as his last reason for weakening Darimi's narration:

(iii) Abu al-Nu`man... was originally a reliable narrator except that he deteriorated at the end of his life. The hadith master Burhan al-Din al-Halabi mentions him among those who deteriorated in later life in his book al-Muqaddima (p. 391) and he says: "The ruling about these people is that their narrations are accepted if reported from them by people who heard from them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from therm by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected."I say: We do not know whether this report was heard by Darimi from him before or after his memory deteriorated, it is therefore not acceptable and cannot be used as evidence. [Footnote:] Shaykh al-Ghumari missed this weakness in Misbah al-zujaj (p. 43), just as it was ignored by another in order to give the impression to the people that this report is authentic(!).

Ghumari said regarding these claims about Abu al-Nu`man:

His weakening of Abu al-Nu`man is invalid, because Abu al-Nu`man's deterioration did not affect what is narrated from him! al-Daraqutni said [as cited by Dhahabi in Mizan al-i`tidal (4:81)]: "He deteriorated at the end of his life, and no denounced hadith issued from him after his deterioration whatsoever, and he is trustworthy (thiqa)." As for what Ibn Hibban said, that "Many denounced things occurred in his narrations after his deterioration," then al-Dhahabi refuted it when he said (4:8): "Ibn Hibban was unable to cite a single denounced narration from him, and the truth is just as Daraqutni said."
Shaykh Muhammad ibn `Alawi al-Maliki said in his book Shifa' al-fu'ad bi ziyarat khayr al-`ibad (p. 152):
Abu al-Nu`man's deterioration neither harms nor is detrimental to his reliability, since Bukhari in his Sahih narrated over one hundred hadiths from him, and no narration was taken from him after his deterioration, as Daraqutni said.... The chain of transmission is all right, in fact I consider it good. The scholars have cited as evidence many chains that are like it or less strong than it.
Following are Saqqaf's further comments, beginning with Albani's charge against Shaykh al-Ghumari:
We know full well that it is Albani who betrays scholarly trust and deliberately misinforms the people, even if he accuses others of disinformation.... In weakening Abu al-Nu`man he has again acted faithlessly. 
His quotation from al-Burhan al-Halabi's book al-Ightibat bi man rumiya bi al-ikhtilat (p. 23) is designed to pull the wool over the eyes of his followers and those who only read his works! 
For it is necessary to also know that those who are branded as suffering from deterioration in the aforementioned book are divided among those whose narrations were unaffected by their deterioration and those whose narrations were affected. Abu al-Nu`man belongs to the first group, and al-Dhahabi made this clear in al-Mizan (4:8). Therefore our reply to Albani is: Shaykh al-Ghumari did not miss anything concerning this matter of deterioration, because he is a hadith scholar and a master memorizer (hafiz), however, it is you who have missed it, O slandering backbiter!

As for Albani's quotation of Ibn Taymiyya's claim in his al-Radd `ala al-Bakri (p. 68-74) whereby "a clear proof that it is a lie is the fact that no such opening existed above the house at all in the whole of the life of `A'isha"(!) then it is a weak objection which is no sooner brought up than cast out. Surely Imam al-Darimi and the scholars of the succeeding generations would know of such a detail better than latecomers. As for the authorities among the latter, then the hadith scholar and historian of Madina Imam `Ali al-Samhudi (d. 922) did not so much as look at Ibn Taymiyya's objection, rather he confirmed the truth of Darimi's narration by saying, after citing it in his Wafa' al-wafa' (2:549): al-Zayn al-Miraghi said: "Know that it is the Sunna of the people of Madina to this day to open a window at the bottom of the dome of the Prophet's room, that is, of the blessed green dome, on the side of the Qibla." I say: And in our time, they open the door facing the noble face (the grave) in the space surrounding the room and they gather there."

So much for the claims of naysayers regarding istisqa' through the Prophet(s)
The ACT of the Mother of the Believers `A'isha in the narration of Darimi is explicitly confirmed by Abu Talib's famous line of poetry concerning istisqa' through the Prophet(s) as related in the book of istisqa' in Bukhari's Sahih:

`Abdullah ibn Dinar said: "I heard Ibn `Umar reciting the poetic verses of Abu Talib:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
`Umar ibn Hamza said: Salim narrated from his father (Ibn `Umar) that the latter said:
"The poet's saying came to my mind as I was looking at the face of the Prophet while he was praying for rain -- and he did not get down till the rain water flowed profusely from every roof-gutter:
A fair-skinned one by whose face rainclouds are sought,
A caretaker for the orphans and protector of widows.
One sub-narrator added: "These were the words of Abu Talib."
Note that in his translation of Bukhari (2:65), Muhammad Muhsin Khan alters the wording of the hadith to read:
 "A white person who is requested to pray for rain" in place of "by whose face rain is sought," and Allah knows best the reason for this grave betrayal of the translator's trust in the most important Islamic source after the Qur'an.

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق

Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
Sunan Darimi Volume:1, Page 227, Hadith Number:93 
Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr--il-‘ibad Page No.153]
Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)
Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)
Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)
Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”



(Edited by ADHM)

Sunday, 10 November 2019

Tala’al Badru ‘Alayna-The Full Moon Rose Over us


al-Albaani mentioned in al-Dha`eefah:
“When he (The Messenger of Allaah صلى الله عليه وسلم) came to Madeenah, the Women and children began to sing:
Tala`al Badru `Alaynaa (The full moon rose over us)
Min Thaneeyaatil Wadaa` (From the valley of Wadaa` (one of the entrances into Madeenah))
Wajaba-sh Shukru `Alaynaa (Giving thanks is mandatory upon us)
Maa Da`aa Lillaahi Daa` (As long as there is a caller calling to Allaah).”
Ruling: “Dha`eef”

It was reported by Abu al-Hasan al-Khula`eey in “al-Fawaa’id” (2/59) and al-Baihaqee in “Dalaa’il al-Nubuwwah” (2/233), from Fadhal Ibn al-Hibaab who said:
I heard `Ubaidullaah Ibn Muhammad Ibn `Aaishah saying…and he mentioned the Hadeeth.

" The Isnaad of this narration is weak; the narrators are trustworthy, but there are three or more narrators missing from its chain so it is considered “Mu`dhal”.
" [TN: Ibn `Aaishah died in the year 228 AH, and was as such, at least 120 years away from the event of the Hijrah making absolutely clear, the wide broken link between the narrator and the narration.]"

Quote:Imam Bayhaqi (rahimahullah) and others have recorded this narration with a broken chain, as pointed out by ‘Allamah ‘Iraqi and Hafiz Ibn Hajar (rahimahumallah). (Dalailun Nubuwwah, vol. 5 pg. 266, Al Fawaid of Khila’i, Hadith: 1194. Refer: Al Mughni ‘An Hamlil Asfar, Hadith: 2191 and Fathul Bari, Hadith: 3925, vol. 7 pg. 261)

*Note: Ibn `Aaishah is one of the Shuyookh (*Teachers) of Imaam Ahmad (and Abd Dawood), and he narrated it through Irsaal (i.e. omitting the names of his teachers). And this is what al-Haafidh al-`Iraaqee mentioned in his checking of “al-Ihyaa’” (2/244).


Quote: "But Ibn al-Qayyim refuted it (i.e. the statement of al-Baihaqee) in “al-Zaad al-Ma`aad” (3/13), saying:
It is a clear conjecture because (the valley) “Thaniyyaat al-Wadaa`” is in the direction of al-Shaam (i.e. to the north of Madeenah); people coming from Makkah to Madeenah do not even see it, and nor does anyone pass through it except those who are going to (or coming from) al-Shaam.” [al-Dha`eefah (2/63)]

Ibn al-Hajar also graded this narration as “Mu`dhal” (weak due to two or three consecutive narrators missing from its chain). [Fath al-Baaree (7/261)]
*Note: He also said: Perhaps it may have happened when the Prophet صلى الله عليه وسلم returned from the Tabook expedition (Ghazwah).”[Fath al-Baaree (7/262)]
Imam Al-Baihaqi said (in “Dalaa’il al-Nubuwwah”), and from him Ibn Katheer reported it in “al-Bidaayah wal-Nihaayah”, that al-Baihaqi  said: This is how our scholars have reported it, that this was said (by the people of Madeenah), when (the Prophet صلى الله عليه وسلم) came (to Madeenah) from Makkah; and not when he came to Madeenah through the valley of Wadaa` (after the battle of) Tabook.”
*Also Note: Some historians have said that there are two Thaniyyaat al-Wadaa`”, what is confirmed is the one to the north, in the direction of al-Shaam. But there is dispute regarding the one in the direction of Makkah.

Regardless of which Direction/Valley… 
People of Madeenah CelebratedSang:
Tala’al Badru ‘Alayna” @ The Time of Prophet(s) period!


Narrated Syeduna Anas ibn Malik:  ...The news that Allah's Prophet(s) had come circulated in Medina. The people came out and were eagerly looking and saying "Allah's Prophet has come! Allah's Prophet has come! So the Prophet(s) went on till he alighted near the house of Abu Ayub-al-Ansari....(Part of a longer hadith) [Sahih Bukhari, Volume 5, Book 58, Number 250]
Anas ibn Maalik may Allaah be pleased with him is the same, as he said:
“I walked among the boys, who were saying, 'Muhammad has arrived.' I ran (to see him), but I did not see anything. Then they were saying, 'Muhammad has arrived.' I ran (to see him), but did not see anything ... until Muhammad came along with his companion Abu Bakr. We were at some stony suburbs of Madeenah; then a man from Madeenah sent us to proclaim the arrival of the Prophet’s and his companion to the Ansaar. Around five hundred (500) people from the Ansaar were waiting to welcome them.
The Ansaar said to them, 'You are safe and obeyed. So the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and his companion came in the middle of their crowd, and the people of Madeenah came out to see him to the extent that the virgins were on top of the roofs to see them, asking, 'Which one is he? Which one is he?' He said, 'We have never seen such a scene before.' Anas ibn Maalik said, 'I saw him [the Prophet] the day that he entered upon us [he came to Madeenah] and the day that he died; I have never seen the people so happy like the day when he came, and I have never seen them so sad like the day that he died.' [Al-Bukhari in At-Taareekh As-Sagheer, and Al-Bayhaqi in Dalaa’il An-Nubuwwah]
Narrated Syedna Al-Bara bin Azib: The first people who came to us (in Medina) were Mus`ab bin `Umar and Ibn Um Maktum who were teaching Qur'an to the people. Then their came Bilal. Sa`d and `Ammar bin Yasir. After that `Umar bin Al-Khattab came along with twenty other companions of the Prophet(s). Later on the Prophet(s) himself (to Medina) and I had never seen the people of Medina so joyful as they were on the arrival of Allah's Apostle, for even the slave girls were saying, "Allah's Apostle has arrived!"
And before his arrival I had read the Sura starting with:-- "Glorify the Name of your Lord, the Most High" (87.1) together with other Surahs of Al-Mufassal. [Sahih Bukhari, Volume 5, Book 58, Number 262]
Narrated Syeduna Anas ibn Malik: When the Apostle of Allah (sallallahu alaihi wasallam) came to Medina, the Abyssinians played for his coming due to joy; they played with spears.  [Sunan Abu Dawud, Book 41, Number 4905]

There was an atmosphere of celebration and festival in Medina, the like of which had never been seen before. People lined up on both sides of the road to welcome the coming of the Prophet (sallallahu alaihi wasallam); Men, women and children joyously greeted the Holy Prophet (sallallahu alaihi wasallam). All the while, tambourines were being played and the following words were sung: Tala'al-Badru 'alayna, min thaniyyatil-Wada' wajaba al-shukru 'alayna, ma da'a lillahi da'…

Quote: Islam Q&A:

Quote: "They report that when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, the daughters of al-Najjaar came out with daffs (hand-drums) and sang Tala’a al-Badru ‘alayna min thaniyyat al-Widaa”, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to them, “Shake your tambourines, may Allaah bless you.”
*Note Quote: “The hadeeth about women beating the daff on joyous occasions is saheeh, and this was done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), but it is not known that he said, “Shake your tambourines.”  [End of Quote]

The little girls of Banu Najjar tribe sang the songs of joy and praises of Allah from the roof-tops of their homes. To the accompaniment of tambourines (mizmar), they sang:

Tala’al-Badru ‘alayna
min thanniyatil-Wadaa’i
wajaba al-shukru ‘alayna
ma da’a lillahi daa’i

O the white moon rose over us
From the Valley of Wada’
And we owe it to show gratefulness
Where the call is to Allah

Ayyuh al-mab’uthu fina
ji’ta bi al-amri al-muta’
ji’ta sharrafata al-Madinah
marhaban ya khayri da’

O you who were raised among us
Coming with a work to be obeyed
You have brought to this City nobleness
Welcome! Best call to God’s way.

In other words, they expressed their joy by singing that the full moon has risen from behind the Farewell Mountain Pass and that we are duty-bound to thank Allah as long as the one who calls us to Allah is in our midst and that we present our perfect obedience to you who has been sent to us by Allah.

The above eulogy been reported by Imam Bayhaqi in his Dalaail u'n Nabuwwa, and is engraved on the hearts and minds of Muslims who recite it in the spritual gatherings or Majlis of Mawlid to celebrate the Birthday of Prophet (sallal laahu alaihi wassallam).
 It is also reported in Ihya of Imam Ghazali and in Anwaaru'l Muhammadiyah by an-Nabhani.

(Edited by ADHM)

Muhammad Ibn Al Munkadir (d.129 AH)
Al-Hafiz Abdal Ghani Al-Maqdisi (d.600AH)
Making Tawassul to Allaah
Through the Dead &
Addressing Them With Invocation?

Ibn Taymiyya About