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Articles on father of Imam Ali
Historical evidences of Abu Talib's firm faith in Prophet
Abu Talib praises The Holy Prophet Mohammad
Was Abu Talib a Muslim?
Islam of Abu Talib
Abu-Talib: The Greatest Guardian of Islam
Ziarat of Hazrat Abu Talib
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Historical evidences of Abu Talib's firm faith in Prophet
By: Abdullah al-Khunayzi #
(Saudi author of historic book “Momin-i-Quraysh”. He was severely punished by the government for writing this book)
Leadership and sovereignty wouldn't be gained without plenty of money but although Abu Talib (a) was not so rich, he was the respected leader, the first master and the obeyed chief and this might be the characteristic of Abu Talib alone and no one else other than him.
Even though he was empty-handed but he had a great rich spirit. He was so great with his qualities and virtues and no one would ever replace him.
The existence of Abu Talib (a) after Abdul Muttalib (a) was an inevitable necessity. Such deportment had to be a sign for a divine mission, which would shine to drive the dark cloud prevailing over the existence away. But it might be surprising for those, who used to live under the darkness and that it might be too difficult for them to open their eyes before a bright lamp.
No one would deny that the personality of Abu Talib had all the qualities of the well-quallified leader, the virtuous aspects and the high excellences, which made him distinguished from all around him and surrounded him with a halo of respect and admiration.
Many qualities gathered into the personality of Abu Talib; greatness, exaltedness and self-making. He was the adopter of the orphan Muhammad, the protector and supporter of Prophet Muhammad and the believer in Muhammad's mission. He was Sheikhul Bat~ha' and Baydhatul Balad.
It had been decided by the Heaven that Abu Talib would undertake this task and he carried out the task in the best way. He supported the mission of the Heaven as possible as he could.
Ibn Assakir mentioned in his book that Jalhama bin Arfata had said: (2) "Once I came to Mecca where it was a year of rainlessness. Some said: Let's go to al-Lat and al-Ozza. Another said: Let's go to Manat. A prudent handsome old man said: Why do you turn away whereas the remainder of Abraham and the progeny of Ishmael is among you? They said: As if you mean Abu Talib! He said: Yes, I do.
They all, and I was with them, went to Abu Talib. We knocked at the door. A pretty-faced man wearing loincloth came out. They rushed to him and said: O Abu Talib, the valley became rainless and people became miserable. Would you please pray to Allah for rain?
Abu Talib went out with a little boy; it was Muhammad, who was as a sun appearing among dark clouds. Abu Talib took the boy and stuck his back to the Kaaba. The boy pointed to the Heaven with his finger suppliantly. There was no a bit of cloud in the sky. The clouds began to come from here and there. The valley was filled with water and the ground became green and fresh."
With these high qualities, virtues and excellences Abu Talib had had his high position and made the hearts submit to him lovingly, surround him with respect and glorification and let the leadership to be for him alone ... and who would be better than him for that? He was like his father; a carpet was put to him around the Kaaba and he sat on it alone. Muhammad came and sat with his uncle on the carpet. Abu Talib said: "My nephew feels blessedness or great glory."
Signs:
The poetry of Abu Talib (a) had evidence showing that he had known about the prophethood of Muhammad (s) before he was sent as prophet according to what the monk Buhayra had told him and according to many other signs. The knowing of Abu Talib about the prophet-hood of Muhammad (s) was mentioned by many historians besides that it was understood through his poetry.
Imam Abudl Wahid as-Safaqissi
As-Seera an-Nabawiyya, vol.1 p.88.
Abu Talib said: "My father read all of the books. He had said: From among my progeny there will be a prophet. I wish I live until that moment to believe in him. Whoever of my progeny attains him is to believe in him." (1)
Abu Talib was not in need of this saying to show new evidence about the prophecy because his belief was deep-rooted and his faith was firm. He had many evidences even that one of them was enough to prove his intent. These clear evidences confirmed the faith of Abu Talib, who had never been hesitant at any moment.
He had known definitely and without any bit of doubt that his nephew would be that expected prophet, about whom he and his father had read in the divine books and the divine missions had talked about since the first days of their revelation.
Besides that certain knowledge Abu Talib saw clear signs and bright evidences that no one would but to submit to. He saw some of those signs while his father Abdul Muttalib was still alive. Abdul Muttalib often saw some of those signs and informed Abu Talib of them. But today as he was the first guardian of his orphan nephew, he would see many many of those signs, which no day passed or no cloud traveled away unless he would see a sign of the prophecy through its folds.
He saw in his nephew things, aspects and qualities that would never be of an ordinary man, who would live and die as if nothing had happened ... certainly not! He saw in his nephew the most perfect image of the creation of Allah since the creation of Adam until the Day of Resurrection. He saw that his nephew was the ideal copy of the exaltedness of man with the highest values.
Among those many signs -rather than the spiritual and moral signs- there were many touchable signs that even the materialists, who didn't see but by their eyes and didn't touch but by their hands, would easily feel them so how about the prudent, the discerning and the faithful persons!
We don't want to wedge the signs and evidences available in the different books in this book for it needs a long time but we just want to show the reader some of them as examples.
The Spring:
The historians mentioned that among the signs that preceded the prophethood of the Prophet (s) was that one day Muhammad was with his uncle Abu Talib in Thul Majaz. (1) Abu Talib felt thirsty and there was no water with them at all. He told his nephew about his thirst. Muhammad (s) kicked a rock with his leg and water began to flow. Abu Talib drank and then Muhammad (s) kicked the rock again and it returned to its previous state. (1)
With the Diviner:
A man of Lihb (2) was a diviner. Whenever he came to Makkah, the men of Quraysh came to him with their boys to predict about them. One of those men was Abu Talib, who had come with his nephew Muhammad (s). The diviner looked at Muhammad (s) and then he became busy with another thing. When he finished he said: "The boy! Bring me the boy!"
When Abu Talib saw that the diviner paid much attention to the boy, he became afraid and felt there was something. He thought that he had to hide his nephew so that the diviner's piercing eyes wouldn't glance at him. The diviner shouted: "O you! Bring me the boy, whom I just saw. By Allah, he will be of great importance!" (3)
This word of the diviner was not new for Abu Talib because he knew well that his nephew would be of great importance.
You are blessed:
Abu Talib saw a clear thing showing a bright sign since Muhammad (s) had joined his family after the death of Abdul Muttalib. Abu Talib's family was numerous and he was not wealthy. This wouldn't let his family be satiated when having their meals. But whenever Muhammad (s) was among them at the meal, the all would be satiated and some food would remain yet. So Abu Talib often said to his family when it was the time of the meals and he didn't see his nephew among them: "Don't eat until my son comes!"
Anyone of his family would drink the entire cup of milk but Abu Talib took the cup to let Muhammad (s) drink first and then the all would drink from the very cup. Then Abu Talib said to his nephew: "You are blessed."
To Sham:
Abu Talib's care for Muhammad (s) reached an extent beyond description. Their two souls united that it was difficult for each of them to separate from the other. When Muhammad (s) saw that his uncle was preparing to travel, he became upset and uncomfortable that the travel might be long. He wouldn't tolerate this separation and it wouldn't be easy for him to resort to a fortress protecting him from the gales save this merciful old man. If he traveled, then who would pat upon his shoulder, who would join him to his warm chest, who would grant him pity and sympathy to make him forget his orphancy?
As soon as Muhammad (s) saw his uncle stepping towards his sumpter, his tears began to fall from his eyes towards his cheeks.
When this merciful old man saw the tears of the orphan falling down, his compassionate heart began to beat and couldn't tolerate his nephew's words: "O uncle, to whom will you leave me? Neither a father nor a mother I have."
Abu Talib couldn't but to say: "By Allah, I won't go without him. I won't part from him nor will be part from me at all."
He took him on the same sumpter to be near to each other always. The caravan went on through the desert until it reached Busra; a country in Sham. They stopped to rest after a long travel. (1) There was a monk called Buhayra living in his cell. But it was the first time for the caravan to see this monk. As much as they traveled through this land but they hadn't met or talked with this monk.
The monk came out of his cell and saw the caravan. There was something that drew his attention. There was a cloud moving to shadow one of those in the caravan. When the caravan stopped, the monk noticed another thing. He noticed that the tree, which they stopped near, bent it branches to shadow the same one, who had been shadowed by the cloud.
He was so astonished but when he remembered who was there between the lines of the holy Book he had, his astonishment left his prudent mind. He came down from his cell, ordered his companions to serve food and invited the caravan saying: "O people of Quraysh, I have served some food for you. I like that all of you; the little boys and the old men, the servants and the masters to come."
One from among the caravan said: "O Buhayra, by Allah you have something in your mind today. We passed by you times and times but you did never do such a thing for us. What is the matter today?"
They accepted his invitation and came with him except one, who was the very point of the monk's attention. It was Muhammad (s), who stayed under the tree with the baggage.
The monk's eyes roved hear and there but they didn't see what they looked for.
O Buhayra, all of them were here except a little boy. He stayed with the baggage.
But the questions of Buhayra wouldn't stop unless that little boy came. Some one went to bring the boy. The deep examining looks of the monk began to check some things of the boy's body to find the description he had read in the holy Book about this great boy.
When they finished eating their food, Buhayra began to ask Muhammad (s) some questions to be sure about what he had in his mind.
The Monk turned to Abu Talib asking: What relation is between you and this boy?"
Abu Talib said: "He is my son."
The monk said: "He is not your son. His father must not be alive."
Abu Talib said: "He died while his mother was expecting him."
The monk said: "You are true. Go back with your nephew to your country and be careful of the Jews. By Allah, if they see him and know what I know, they will do their best to do away with him. Your nephew will be of great importance. Hurry up with him to your country."
(1 As-Seera al-Hishamiyya, vol.1 p.191-194, As-Seera an-Nabawiyya, vol.1 p.90-92, as-Seera al-Halabiyya, vol.1 p.139-142, at-Tabari's Tareekh, vol.2 p.22-24, al-Kamil by ibnul Atheer, vol.2 p.23-24, Qissas al-Arab, vol.1 p.99-100, Biharul Anwar, vol.6 p.59-61, 62, 129, 130, Abu Talib p.31).
Muhammad (s) came back with his uncle after seeing different sides of life and after roving through a new world rather than Makkah, in which he lived and grew.
Abu Talib came back with his nephew more carefully, surrounding him with care and love. He strived with caution to protect him from that fatal group, the wicked Jews, who intended if they could to cut this bud before blooming.
These images wouldn't leave Abu Talib's imagination. They were engraved inside his mind. He wanted to record them in order to be engraved upon the forehead of the time to be read by all the generations so he documented them in his poetry:
The son of Aamina, (1) Prophet Muhammad to me
was much lovelier than my sons.
When he clung to the rain I pitied him
whereas the camels were about to set out
my eyes rained with tears like scattered pearls.
I considered his close relation and regarded the will of
the grandfather.
I asked him to travel with generous, brave uncles,
who moved to the farthest known place,
until they reached Busra and saw a monk,
who told them a truthful talk about him,
who must be protected against the enviers;
the Jews, who strived to kill Muhammad when seeing the signs.
Abu Talib recorded this event with his verses and showed the situation of Buhayra the monk when he stood against the three Jewish rabbis, who plotted to kill Muhammad, the expected prophet:
They came deciding to kill Muhammad
but he prevented them by showing what the Torah had.
He said to them: you intend the worst of aims;
do you want to kill Prophet Muhammad?
Then you be disgraced with your sins!
Your evil will never be.
There is a One to protect him against every intrigue!
That is one of his signs,
and the light of day is not like the darkness. (1)
After all that we don't doubt that Abu Talib was certain about the great future of his nephew after he had seen all those signs, which he paid his full attention and care for, because what happened wouldn't make anyone indifferent to because what happened were extraordinary things.
All those signs and evidences Abu Talib saw in his nephew, he wouldn't see in anyone else.
Why the diviner asked him to bring him back the boy whereas he had met many many others? Why did he say: "He will be of great importance?"
Then the care of the monk Buhayra towards the caravan whereas the caravan used to pass by the cell since a long time without attracting a bit of Buhayra's attention so why it was so that day?
And the conversation between Buhayra and Abu Talib, which had firm evidence ... Abu Talib said that he was his son but Buhayra answered with no any doubt that he was not Abu Talib's son and that his father would not be alive and then he warned him of the Jews because he would be of great importance! They were clear signs on doubt!
These evidences, besides what he had heard from his father Abdul Muttalib, the blessedness of this boy when he participated them in their meals, the flowing water from the rock, which this boy had kicked, the cloud that traveled with the caravan to shadow this boy and the branches of the tree when bending to shadow this blessed boy made Abu Talib believe definitely that his nephew would be greater than the others at all.
Abu Talib saw all that in his nephew besides the personal qualities and virtues such as his truthfulness, honesty, ideality of morals, kindness, gentleness, eloquence ... to the infinite chain of good aspects and high qualities he had. This made Abu Talib think a lot about this boy, whose qualities were not found in that low society with its bad traditions and low habits. Not only Abu Talib had noticed these nonesuch qualities in his nephew but also all the people of Mecca. They called him the truthful, the trustworthy. They all accepted him to judge between them. He talked and they believed and he ordered and they obeyed. [jafariyanews.com]
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#Abu Talib praises The Holy Prophet Mohammad
Surely the Prophet Muhammad, son of Aminah,
Is for me like my own Child.
When he held on to the halter of my camel,
I felt compassion for him,
Even as the white camels were loaded,
Copious tears flowed from my eyes, Tears like scattered pearls
I treated him kindly as befits a close relative
And guarded well the trust of his forefathers concerning him.
I ordered him to ride among paternal uncles,
With white faces, brave swordsmen,
They travelled to the furthest known station
Far indeed was the station where their camels lay down !
When at last the people of Busra saw him,
They met a learned monk who was keeping close watch
He related to them a true account concerning him,
And thus turned back the people of envy
A group of Jews also saw what he saw :
The shade of a white cloud and the glory of a close relative
They went seeking to kill Muhammad, and he restrained them,
And thus engaged in the best of struggle.
[Islamic Poems, at islamiczone]
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Was Abu Talib a Muslim?
By: Ayatullah al-Uzma Nasir Makarim Shirazi #
All the Shi'ite scholars and some of the eminent Sunnite ones like Ibne Abil Hadid, the commentator of Nahjul Balaghah, Qastalani, in his book Irshad al-Sari and Zini Dahlan, in his annotations to the book Sirah Halabi, have regarded Abu Talib as being a Muslim. In the original Islamic sources too, there exist numerous evidences in support of this issue, which when studied leave us profoundly astonished and perplexed as to why Abu Talib finds himself the object of such unkindness and accusation?
How is it possible that one, who had defended the Noble Prophet (S.) by his entire existence, and time after time had presented himself and his children as a shield for him in times of peril, be the object of such an allegation?
And here the discerning researchers have surmised that this wave of antagonism against Abu Talib is one that is political in nature and stems from the opposition of the evil lineage of Bani Umayyah to 'Ali (a.s.).
This is because it is not just Abu Talib, who due to his proximity with 'Ali (a.s.), has found himself to be an object of this onslaught; rather, we observe that in the history of Islam, whosoever happened to possess a close relation - in any manner whatsoever - with 'Ali (a.s.) had not remained protected from these foul and shabby offensives. In truth, Abu Talib had no crime to his name save that he was the father of 'Ali ibne Abi Talib - the great leader of Islam!
Here, we enumerate, only briefly, some varied arguments that bear a clear testimony to the faith of Abu Talib, and leave the details for books that have been particularly devoted to this issue:
Even prior to the proclamation of the prophethood of the Noble Prophet (S.), Abu Talib had been well cognizant of the fact that his nephew would attain the rank of prophethood. This is because the historians have written that on one of the journeys that Abu Talib had undertaken to Egypt in the caravan of the Quraish, he had taken his twelve-year old nephew Muhammad, along with him.
In the course of this journey various extraordinary acts were witnessed from him; in addition, as soon as the caravan came across a monk by the name of Bahira - who had been engaged in worship in the monastery for years, possessed knowledge of the Old and New Testaments and used to be visited by the trade caravans who passed that way - Muhammad (S.), who was not more than twelve years old then, attracted his attention. Bahira, after gazing at him deeply and profoundly, asked: To which of you does this child belong? Those around pointed to Abu Talib, who informed him that he was his nephew.
Bahira said: “This child has a brilliant future before him. He is the very prophet, whose prophethood has been prophesized by the Divine books and whose attributes I have read in them.”
Even before this encounter, there had been other indications which made Abu Talib aware of the prophethood and the spirituality of the Noble Prophet (S.).
As has been stated by the Sunni scholar Shahristani (the author of al-Milal Wal Nihal) and others, one year skies of Mecca withheld their rains and the city was caught in the grip of a severe drought. Abu Talib ordered his nephew, Muhammad, who was just a suckling then, to be brought to him. When the child, suntil wrapped in swaddling-clothes, was handed to him, he stood before the Ka'bah, raised the child upwards three times and each time beseeched: O' Lord! By the sake of this child, send down the blessed rains upon us.
It was not long before a cloud became visible above the horizon and soon covered the skies above Mecca; it then began to pour with such intensity that it was feared that the Ka'bah might suffer damage.
Shahristani then writes: This incident, which indicates Abu Talib's knowledge of his nephew's prophethood right from his infancy, proves that he believed in the Noble Prophet (S.). Later, Abu Talib recited the following verses in connection with this incident:
وَ أَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلألْأَرَامِلِ.
“He is a luminous-faced one and it is for him that the clouds pour down rain he is the shelter of the orphans and the protector of the widows.”
يَلُوْذُ بِهِ الْهُلاَّكُ مِنْ آلِ هَاشِمٍ. فَهُمْ عِنْدَهُ فِي نِعْمَةٍ وَ فَوَاضِلَلٍ.
“Those from the Bani Hashim who face destruction seek refuge in him and it is by means of him that they find themselves receiving bounties and favours.”
وَ مِيْزَانُ صِدْقٍ لاَ يَخِيْسُ شَعِيْرَةً وَ وَزَّانٌ صِدْقٌ وَزْنُهُ غَيْرُ هَائِلٍل.
“He is that balance of justice that never violates (even) one grain of barley and he is a correct measurer whose weight and measurement are not to be feared for error.”
In addition to Shahristani, numerous eminent historians too have reported the incident of the people resorting to Abu Talib during the famine, and his entreaty to Allah (s.w.t.) by employing the honour of the Noble Prophet (S.). 'Allamah Amini has mentioned this incident in his book, al-Ghadir, quoting it from the books Sharh Bukhari, al-Mawahib al-Ladunniyyah, al-Khasais al-Kubra, Sharh Bahjah al-Mahafil, Sirah Halabi, Sirah Nabawi and Talabah al-Talib.
In addition, certain well-known Islamic books contain some poems from Abu Talib, all of which have been gathered and this collection referred to as Diwan Abi Talib. Some of these poems are presented below:
وَ اللهِ لَنْ يَصِلُوْا إِلَيْكَ بِجَمْعِهِمْ حَتَّى أُوَسَّدَ فِي التُّرَابِ دَفِيْنًا.
“O' Nephew! The enemies shall never reach you until such time that Abu Talib has rested in the earth and taken the grave as his bed,”
فَاصْدَعْ بِأَامْرِكَ مَا عَلَيْكَ غَضَاضَةً وَ ابْشِرْ وَ قِرَّ بِذَاكَ مِنْهُ عُيُوْنًا.
“So accomplish your assignment and fear none give glad tidings and make the eyes joyous and cheerful.”
وَ دَعَوْتَنِيْ وَ زَعَمْتُ أَنَّكَ نَاصِحِيْ وَ لَقَدْ صَدَقْتَ وَ كُنْتَ قَبْلَ أَمِيْنًا.
“You invited me towards your faith and I know fully well that you are a sincere adviser to me and surely you invited and are trustworthy in your invitation.”
وَ لَقَدْ عَلِمْتُ أَانَّ دِيْنَ مُحَمَّدٍ مِنْ خَيْرِ أَدْيَانِ الْبَرِيَّةِ دِيْنًا.
“Indeed I have perceived that the religion of Muhammad is the most excellent of all religions.”
أَ لَمْ تَعْلَمُوا أَنَّا وَجَدْنَا مُحَمَّداً نَبِيّاً كَمُوسَى خُطَّ فِي أَوَّلِ الْكُتُبِ.
“O' Quraish, do you not know that we have found Muhammad to be a prophet just as Musa was and his mention has been recorded in the Divine books?”
وَ أَنَّ عَلَيْهِ فِي الْعِبَادِ مَحَبَّةً وَ لاَ سِنَّ فِيْمَنْ خَصَّهُ اللهُ فِي الْحُبِّ.
“The servants of Allah possess a special fondness with respect to him and this is not out of place for one whom Allah has singled out for His love.”
Ibne Abil Hadid, after presenting a great number of Abu Talib's poems (which Ibne Shahr Ashub, in his book Mutashabihat al-Qur`an, has claimed to be three thousand in number) says: After going through the entire collection of these poems, there does not remain a semblance of a doubt for us that Abu Talib had indeed believed in the religion of his nephew.
Traditions have been narrated from the Noble Prophet (S.) which testify to the faith of his self-sacrificing uncle - Abu Talib. According to the author of the book Abu Talib: Mu`minu Quraysh, when Abu Talib passed away the Noble Prophet (S.), after having escorted his funeral and as he mourned his death, said:
"O' My Father! O' Abu Talib! How sad I am over your death? How can I ever forget the tragedy of your death? O' you who fostered me when I was an infant and accepted by invitation when I was a grown up; in proximity to you, I was as an eye is to its socket, and as a soul is to the body."
Also, he (S.) used to repeatedly confess:
مَا نَالَتْ مِنِّيْ قُرَيْشُ شَيْئًا حَتَّى مَاتَ أَبُو طَالِبٍ.
“The Quraish were unable to inconvenience me in any way until after the death of Abu Talib.”
It is an indisputable fact that, years before Abu Talib's death, the Noble Prophet (S.) had been ordered to refrain from establishing any kind of cordial relationship with the polytheists. In such a situation, exhibition of such fondness and affection towards Abu Talib on his (S.) part indicates that he (S.) had known that he was a monotheist. Or else, how could it be conceivable that while he prohibited others from befriending the polytheists he himself exhibited affection towards Abu Talib that reached the frontiers of love?
In traditions that have been narrated from the Ahlul Bayt (a.s.) too, there are abundant evidences that meet the eye which attest to Abu Talib's faith and sincerity. These traditions, mentioning all of which would only protract this discussion, contain rational and logical arguments, like the tradition of the fourth Imam (a.s.) in which it has been reported that the Imam (a.s.), in reply to a question, attests to the faith of Abu Talib and then says: Honestly, I am amazed as to why some are given to imagine that Abu Talib was a disbeliever! Do they not realize that by harbouring such beliefs, they hurl taunts and sarcasms at Abu Talib and the Noble Prophet (S.)? But has it not been prohibited in several verses of the Qur`an for a woman to continue to remain in the matrimony of her disbelieving spouse after she has accepted Islam? It is an incontrovertible fact that Fatimah Bint Asad, who had been of those who had taken a lead into Islam, had Abu Talib as her spouse all through her life.
Apart from all these, if we were to be sceptical of all things, the one reality with respect to which none can harbour scepticism and doubt is that Abu Talib was of the most vociferous and intense supporters of Islam and the Noble Prophet (S.), and his support was in such measure that it cannot be interpreted as stemming from consanguineous ties or tribal partianship.
The most manifest example of this being the incident of Shi'b Abi Talib which has been reported by all the historians; when the Quraish subjected the Noble Prophet (S.) and the Muslims to an intense social, economic and political blockade and severed all connections with them, Abu Talib was the only supporter and defender of the Noble Prophet (S.). For three years he abandoned all his other work and, taking the Hashemites to a valley located between the mountains of Mecca and popularly known as Shi'b Abi Talib, settled down there. His self-sacrifice reached such an extent that in addition to constructing special towers for protection against the attacks of the Quraish, every night, he would move the Noble Prophet (S.) to a different place to sleep and make his dear son 'Ali (a.s.) sleep in his place instead. When 'Ali (a.s.) said: Dear father! Under these circumstances, I am bound to be killed, Abu Talib said: Dear son! Do not lose your forbearance.
Every living thing advances towards death. I have sacrificed you for the son of 'Abdullah.
Interestingly, 'Ali (a.s.) responds to his father's words by saying: Dear father! These words of mine were not out of my apprehension of being killed in the path of Muhammad (S.) rather, it was spoken since I wanted you to know how obedient I am to you and that I am fully prepared to help Ahmad.
We are of the opinion that every person, who casts aside his prejudice and studies the gold lines of history about Abu Talib impartially would concur with Ibne Abil Hadid and say:
وَ لَوْ لاَ اأَبُو طَالِبٍ وَ ابْنُهُ لَمَا مَثَلَ الدِّيْنُ شَخِخْصاً فَقَامَا فَذَاكَ بِمَكَّةَ آوِى وَ حَامَىِي وَ هَذَا بِيَثْرِبَ جَسَّ الْحَمَاماً.
“If it was not for the presence of Abu Talib and his son, the religion (of Islam) would never have stayed in place and stood up aloft. Abu Talib rushed to the assistance of the Noble Prophet (S.) in Mecca, while 'Ali (a.s.), in supporting Islam, plummeted into a whirlpool of death in Yathrib (Medinah)!”
[Source: 180 Questions Enquiries About Islam Volume Two: Various issues [al-islam.org]]
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# Islam of Abu Talib
It would be interesting if we analyze the verses that some Sunni
commentators have aleged to have revealed for the disbelief of Abu Talib
(RA).
The first one is:
Surah VI - The Cattle (An'aam) - Verse 26
And they prohibit ( others ) from it and go far away from it,
and they only bring destruction upon their own souls while they
do not perceive it.
- Tabari relates from Sufiyan Soori who relates it from Habeeb ibn
Abu Sabit who narrated it from somebody saying that Ibn Abbas
said 'that this verse came down for Abu Talib, because he used to
protect Muhammad from the Kufar but he never recited the Kalima.
'
Sunni references
- Tabaqat of Ibne Sa'ad, v 2 p 105
- History of Tabari, v 7 p 100
- Tafseer Ibn Katheer, v 2 p 127
- Tafseer Kashaf, v 1 p 448
- Tafseer Qurtubi, v 6 p 406
- .
.
.
and many many more
Now let us see for ourselves if the ideology behind the above
Interpretation is correct or not, so that we would have no doubts in our minds.
Further scrutiny of the above interpretation would lead us to believe that it is
nothing but a futile effort to discredit Abu Talib:
- The verse talks about living people, since the verse mentions
that ' people who prevent others from doing it and neither do
it '.
Of course a dead person can't think of preventing others
from a course of action, and they have to be living to do so.
This convinces us to believe that this verse can't be for
Abu Talib.
- The chain of narrators terminates after Habeeb ibn Abu Sabit
and Sufyan doesn't mention who narrated it from Habeeb ibn Abu
Sabit, and all he says that he ( Habeeb ) narrated it from some
one who heard it from Ibn Abbas.
This criterion is not acceptable according to the standards of
hadeeth, since the chain of narrators is incomplete, therefore
this hadeeth is unacceptable.
But for argument sake if we still accept the chain of narrators, and the
fact that Habeeb ibn Abu Sabit is the only person who narrates it, the
books of Rijal testify to the fact that we can't accept this tradition, for
the following reasons
- In the eyes if Ibn Habban, Habeeb is a 'deceiver', and Aqeeli Ibn
Aun has 'avoided' Habeeb since Habeeb has copied hadeeths from
Ata'a which are ' absolutely unacceptable '.
Qita'an says that Habeeb's hadeeths other than Ata'a are also
unacceptable and are not safe from being fake.
Abu Dawood quotes
from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah
are not correct.
Ibn Khazeema comments that Habeeb is a
'deceiver'
Sunni reference
- Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179
Therefore the tradition narrated by Habeeb is his personal innovation, and
after reading the views of so many Rijal experts how can we accept his
hadeeth?
But this shouldn't stop us from further investigating the issue, and if we
accept the fact that Habeeb can be trusted, let us look at Sufyan who is
the last narrator in the chain of the tradition against Abu Talib.
We still
have to declare this hadeeth void, because, al-Dhahabi writes about him
that
"Sufyan narrations are lies"
Sunni reference
- Mizan al-Itidal, by al-Dhahabi, v 1 p 396
I find it very difficult to believe that despite the fact the commentators
who have written down the traditions are respectable personalities, they
have copied it down from cheap people such as above, without any
hesitation.
Despite all these weak traditions that have been narrated by weak
narrators, we find hadeeths related by Ibn Abbas that are genuine and state
the opposite of what we find in the hadeeth mentioned above.
Let see what
they have to offer
- Tabari states that the above verse came down for all the mushrikeen
who used to stay away from the Prophet and used to advise others to
stay away from him ( the Prophet ).
Sunni reference
- Tafseer Tabari, v 7 p 109
- Tafseer Durre Manthoor, v 3 p 8
The fact is that Abu Talib never advised others to stay away from Prophet
(PBUH&HF).
Even many of those who accused him for not uttering Shahadah,
confess that he helped the Holy Prophet (PBUH&HF) during those days of
tribulations of the young Islam with all his means.
Also he raised the
Prophet when he was child, and then accepted that Imam Ali (AS) to be
raised by Prophet.
He, in fact, was Muslim from the begining, but was
ordered by Prophet to practice Taqiyya (to conceal his belief) so that he
could play as a mediator between Prophet and chiefs of unbelievers in Mecca
(like Abu Sufyan).
Also it is important to note that we do NOT believe that the parents of
Prophets and Imams were necessarily perfect (Infallible).
However we
believe that their parents and all their forefathers were righteous and
believers and monotheist during their entire life.
-
Islam of Abu Talib (Part 2 of 4)
A number of historians and hadith recorders reported that Abu Talib died
while he was a pagan.
Some of them reported the verse ' It is not
permissible to the Prophet and the believers to ask God to forgive the
pagans even if they were akin to them, after it became clear to them that
those pagans are from the people of hell .
Such false commentaries and statements were fabricated as a part of the
smear campaign which the Omayyads and their allies waged against Imam Ali
(AS).
By fabricating such traditions they tried these to convince people
that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of
Imam Ali, claiming that Abu Sufyan died while he was a Muslim and Abu TAlib
died while he was a pagan.
The recorders of the hadiths and the historians took these hadiths without
paying attention to the evidence of their forgery.
They did not try to
examine these hadiths, yet the date of the revelation of the above
mentioned verse testifies that it was not revealed about a matter
pertaining to Abu Talib ( May Allah be well pleased with him ).
Now coming to the hadith by itself, let see what the most authenticated
book in the eyes of the Sunnis has to say.
al-Bukhari in his Sahih writes
Narrated Al Musaiyab : When Abu Talibs death approached, the
Prophet ( saw ) went to him while Abu Jahl and Abdullah bin
Abi Umaiya were present with him.
The Prophet ( saw ) said : ' O
Uncle, say : None has the right to be worshipped except Allah,
so that I may argue for your case with it before Allah.
' On
that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib !
Do you want to renounce Abdul Muttalib's religion ? ' Then the
Prophet ( saw ) said, ' I will keep on asking ( Allah for )
forgiveness for you unless I am forbidden to do so.
' Then there
was revealed
It is not fitting for the Prophet and those who believe that
they should pray for forgiveness for pagans even though they
be of kin, after it has become clear to them that they are
the companions of the fire.
[ 9 : 113 ]
Sahih Bukhari Kitabul Tafseer
Arabic English
Volume 6
Page 158 Tradition no.
197
The above mentioned verse is a part of the Chapter of Baraat ( number 9 ).
A few points on this Chapter
- this is a totally medinite Chapter, with the exception of the
last two verses ( 128 and 129 )
- the verse which is the subject of our discussion is Verse 113
- the Chapter of Baarat was revealed during the ninth ( 9th ) year
of Hijra.
The chapter speaks of the events that took place during
the campaign of Tabuk, which was during the month of Rajab in the
ninth Year.
The Prophet ( saw ) had ordered Abu Bakr to announce
first part of it during the days of the pilgrimage of that year
when he sent him as an ' Amir Al Hajj '.
Then he sent Imam Ali
to take that part from him and announce it, because God commanded
him that no one should deliver the revelation other than himself
or a man from the members of his House.
The chapter speaks of the
events that took place during the campaign of Tabouk, which was
during the month of Rajab in the ninth Year.
Many Sunni traditionist reported that:
The Messenger of Allah sendAbu Bakr to the people of Mecca with the
Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for
him and asked him to return the chapter and said: "No one takes it to
them except one of my Ahlul-Bayt.
" and thus he sent Ali for this
mission.
"
Sunni references:
- Sahih al-Tirmidhi, v2, p183, v5, pp 275,283
- Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283
- Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition 946
- Hakim in his Mustadrak, v 3 p 51
- Al Nisai in his Khasais al Awliyah, p 20
- Fadhail al Khamsah, v 2 p 343
- Siratun Nabi by Shibli Numani, v 2 p 239
Ahmad in his musnad added that Abu Bakr said : The Prophet ( saw ) had sent
me with the chapter of Baarat to the people of Mecca
No pagan should make pilgrimage after this year.
No naked shall
circumnavigate around the Ancient House.
No one shall enter paradise
except a Muslim soul.
Any pagan community that has been between them
and the Messenger of God a peace accord, the accord will end by the
end by the end of the specified period ( without extension ), and God
and His Messenger are clear of pagans
Also Shibli Numani in his work on the Seera of the Prophet ( saw ) writes
as follows ( p 239 -- > p 240 )
Now in the year 9th Hijri, the Kaaba was for the first time,
consecrated as the central House of Worship for the followers of
Abraham .
.
.
.
.
.
On return from Tabuk the Holy Prophet ( saw ) sent out
a caravan of three hundred muslims from Mecca to Medina to perfrom the
Hajj at Mecca.
Now coming back to the verse of [ 9 : 113 ], the verse could not mean Abu
Talib, because he died in Mecca at least two years before the Hijrah !
I now quote Shibli Numani, in his most celebrated work on the Seera of the
Prophet, Siratun Nabi ( v 1, p 219 and 220 )
Death of Khadija and of Abu Talib
( 10th Year of Revelation )
On return from the mountain, the Prophet had hardly passed a few days
in peace when Abu Talib and Khadija both died.
He paid his last visit
to Abu Talib when he was dying.
Abu Jahl and Abd Allah ibn Ummaya were
already there.
The Prophet asked Abu Talib to recite the credo of
Islam, so that he might bear witness to his faith in the presence of
Allah.
Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked
if he was going to turn away from the religion of Abd Al Muttalib.
In
the end Abu Talib said that he was dying with is belief in the
religion of Abd Al Muttalib.
Then he turned to the Prophet and said
that he would have recited the creed but he feared lest the Quraish
should accuse him of fear of death.
The Prophet said that he would be
praying to Allah for him till He forbade (Bukhari on the Chapter of
Funeral.
The last sentence has been taken from Muslim and not
Bukhari).
This is the version of Bukhari and Muslim.
Ibn Ishaq says
that while dying Abu Talib's lips were in motion.
al-Abbas who was
till then a nonbeliever, put his ear to his lips and then said to the
Prophet that he was reciting the KALIMA the Prophet had wanted of him.
( Ibn Hisham, Cairo Edition, p 146).
[ Please do bear in mind that all the references cited in the above
para are * NOT * my adition, and * NEITHER * are the block letters my
addition, they have been rendered by Shibli Numani himself ]
Then Shibli Numani further writes
But from a traditionist's point of view this report of Al Bukhari is
not worthy taking as reliable because the last narrator is Musaiyyab
who embraced Islam after the fall of Mecca, and was not himself
present at the time of Abu Talib's death.
It is on this account that
al Aini in his commentary has remarked that this tradition is MURSAL
(Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ).
Also he writes on page 221
Abu Talib made great sacrifices for the Prophet none can deny that.
He
would even sacrifice his own children for his sake.
For his sake he
had exposed himself to the odium of the whole country, and for his
sake he had passed years in state of siege, suffering starvation as an
exile, unprovided with food or drink.
Will all this love, sacrifice
and devotion go unrewarded ?
- asking God to forgive a deceased usually takes place at the time of the
funeral prayer.
The wording of the verse ' It is not permissible to the
Prophet and the believers to ask God to forgive the pagans ' , indicates
that the Prophet was with other believers ( in a congregational prayer )
when he asked forgiveness for the pagans.
- as a matter of fact, the funeral prayer was not instituted before the
Hijrah (migration to Medina).
The first prayer offered by the Messenger for
a deceased was his prayer for Al Bura Ibn Maarour.
it is likely that this verse was revealed after the Prophet offered a
funeral prayer for one of the hypocrites who used to pretend Islam and
conceal paganism.
It is very likely that the verse was revealed when the
Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin
Salool who died during the ninth year and who was well noted in his
hypocrisy, his hatred towards the Messenger of Allah and his adversary to
the faith of Islam.
About him and his followers, the Chapter of Al
Munafiqoon ( the Hypoctites ) was revealed before that time.
Had historians
and hadith recorders thought with some depth and logic, they would not have
commited this terrible historical error !
Here is another hadeeth from Sahih Bukhari that mentions the event similar
to the previous hadeeth
Narrated Al Musaiyab : When Abu Talib was on his death bed, Allah's
Apostle same to him and found Abi Umaiya bin Al Mughira.
Allah's
Apostle said : ' O uncle ! say : None has the right to be worshipped
except Allah, a sentence with which I will defend you before Allah.
'
On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib : '
Will now you leave the religion of Abdul Mutallaib ? ' Allah's apostle
kept on inviting him to say that senetnce while the other two kept on
repeating their sentence before him till Abu Talib said as a last
thing then he said to them , ' I am on the religion of Abdul Muttalib
' and refused to say : None has the righ to be worshipped except
Allah.
On that Allah's Apostle said : ' By Allah I will keep on asking
Allah's forgiveness for you unless I am forbidden ( by Allah ) to do
so.
So Allah revealed
It is not fitting for the Prophet and those who believe that they
should invoke ( Allah ) for forgiveness for pagans ( 9 : 113 )
And then Allah revealed especially about Abu Talib :
Verily ! You ( O, Muhammad ) guide not whom you like, but Allah
guides whom He will (28:56)
Sahih Bukhari Kitabul Tafseer
Arabic English
Volume 6 page 278 -> 279
Tradition no.
295
Readers will be surprised to know that the two hadeeths cited above, prove
that the two verses descended one after the other.
But this is contrary to
another hadeeth that Bukhari cites in his Sahih, and it proves that Surah
Baarat was among the last revealed chapters.
Here is the hadith
Narrated Al Bara : The last Sura that was revealed was Bara'a .
.
.
Sahih Bukhari Kitabul Tafseer
Arabic English
Volume 6
Page 101 Tradition 129
Other Sunni references that affirm to the fact that Sura Baarat was among
the last revealed chapters and a Medanite Sura, please refer to
- Tafseer Kashshaf, v 2 p 49
- Tafseer Qurtubi, v 8 p 273
- Tafseer Itqan, v 1 p 18
- Tafseer Showkani, v 3 p 316
But where is the fault in the Hadeeths? The verse cited from Surah Qasas,
was revealed at least ten (10) years before Surah Baarat, and that it was
revealed in Mecca, where as Surah Baarat was revealed in Medina.
Please
think about it, and you shall find out that in a futile effort to discredit
Abu Talib and declare him as an unbeliever, the order of the revelation of
the Quran was not taken into consideration.
Just imagine the time gap in
between the revelation of the two chapters, and the matter will be very
clear.
Also history tells us that Al Musaiyab
- disliked Imam Ali
- refused to say the funeral prayers for the grandson of Imam Ali,
and the son of Imam Hussain, Imam Zainul Abidin
Sunni Reference
- Sharah of Ibn al Hadid, v 1 p 370
One could conclude that this fabrication was done to simply elevate Umayad
over Hashimites.
Also I came across a very ashtonishing commentary, by the most reverred
Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to
Surah Qasas (28:56).
He has mentioned this verse about Abu Talib, * not *
because of his personal opinion; because of the opinion of some other
scholars '.
Surprisingly, he admits, that this verse could not be
associated with Abu Talib's beliefs .
Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi )
-
Islam of Abu Talib (Part 3 of 4)
Quran and the unbelievers
-------------------------
It is not ( fit ) for the Prophet and those who believe that
they should ask forgiveness for the polytheists, even though
they should be near relatives, after it has become clear to
them that they are inmates of the flaiming fire.
[ 9 : 113 ]
Now since we have already proved that the above verse was not revealed for
Abu Talib, where the Prophet and the Muslims have been advised not to pray
for the polytheists, it would help us to look at those verses that asked
the Prophet and the Believers not to eshtablish relations for the
polytheists, let alone pray for them, out of love and respect !
Surah 58 - The Pleading One (Mujadilah) - Verse 22
--------------------------------------------------
You shall not find a people who believe in Allah and the latter
day befriending those who act in opposition to Allah and His
Apostle, even though they were their own fathers, or their sons,
or their brothers, or their kinsfolk; these are they into whose
hearts He has impressed faith, and whom He has strengthened with
an inspiration from Him: and He will cause them to enter gardens
beneath which rivers flow, abiding therein; Allah is well
pleased with them and they are well pleased with Him; these are
Allah's party: Surely the party of Allah are the successful ones.
This was revealed in the Battle of Badr and this event occured in the 2
year of the Hijra.
However there are some commentators that relate its
revelation with The Battle of the Uhud, that occured in the 3 year of the
Hijra.
How ever, the verse advises us not to make friends with the non
believers or even love them.
This Chapter was revealed well before Surah
Baarat ( Chapter 9, for the verse cited in the beginning )
Sunni references
- Tafseer Ibn Katheer, v 4 p 329
- Tafseer Sho Kafi, v 5 p 189
- Tafseer Aloosi, v 28 p 37
Surah IV - Women (Surah Al Nisa)- Verses 139 and 144
----------------------------------------------------
Those who take the unbelievers for guardians rather than believers.
Do they seek honor for them ? Then surely all honor is for Allah.
O you who believe ! do not take the unbelievers as protectors
instead of than believers; do you desire that you should give to
Allah a manifest proof against yourselves ?
This is a Mecci Surah, where the above verses advise the believers not to
take unbelievers as helpers or protectors.
How could the Prophet get help
from an unbeliever if we assume Abu Talib is unbeliever?! Ofcourse, this
verse was revealed well before Chapter 9, that has been the focus our
attention!
Sunni reference :
- Tafseer Qurtubi, v 5 p 1
Surah III - The Family Of Imran (Surah Ale Imran) - Verse 28
------------------------------------------------------------
Let not the believers take the unbelievers for friends rather
than the believers; and whoever does this, he shall have
nothing of ( the guardianship ) Allah, but you should guard
yourselves against them, guarding carefully; and Allah makes you
cautious of ( retribition from ) Himself; and to Allah is the
eventual journey.
According to reference ( 1 ) the first eighty ( 80 ) verses of this Chapter
were revealed during the beginning of the Hijra.
The latter references
indicate that the above verse ( verse 28 ) was revealed during the Battle
of Ihzab ( 5 Hijra ).
The last reference indicates that Surah Ale Imran and
Surah Baarat were revealed with a difference of four Surahs.
Sunni references
- Seera of Ibn Hisham, v 2 p 207
- Tafseer Qurtubi, v 4 p 58
- Tafseer Khazan, v 1 p 235
- Tafseer Itqan, v 1 p 17
Surah IX - Repentance - Verses 23 and 80 ( Surah Baarat )
---------------------------------------------------------
O you who believe ! do not take your fathers and your brothers
for guardians if they love unbelief more than belief; and who
ever of you takes them for a guardian, these it is that are the
unjust.
Ask forgiveness for them or do not ask forgiveness for them;
even if you ask forgiveness for them seventy times, Allah will
not forgive them; this is because they disbelieve in Allah and
the Apostle, and Allah does not guide the transgressing people.
These two verses were revealed before Verse 9:113 (the verse used against
Abu Talib), and as I conclude this discussion, let me pose a question to
these accusers:
- Is it possible that the Prophet ( saw ) would ask for forgiveness
for Abu Talib ( May Allah bless his soul ), especially when these two
verses declare that it is futile to do so, assuming that Abu Talib
died as an unbeliever? If your answer is yes, then isn't it against
the text of the Holy Book and the Will of Allah, the Almighty?!!
- The fact is that the verse 9:113 is just a command to Prophets in
general, and not apprehension for what Prophet Muhammad did not! This
will become clear when one looks at the next verse that (i.
e.
, 9:114)
which shows this is the command of Allah to Prophet Abraham who prayed
for his uncle Azar (not to be confused with his father whose name was
Tarokh.
This needs a separate discussion) before it was known to him
that he is the enemy of Allah.
Quran states:
.
.
But when it became clear to him that he (Azar) was an enemy to
Allah he dissociated himself from him; for Abraham was most tender-
hearted forbearing.
[9:114]
-
Islam of Abu Talib (Part 4 of 4)
Certainly what has been said about this topic in the last parts, must have
left some questions unanswered, and this article would focus on the
attitude adopted by Abu Talib ( May Allah bless his soul ) towards his
nephew, the Prophet Muhammad ( Peace be upon him and his cleansed progeny
), and his contribution towards spreading Islam, and the declaration of his
faith in several occasions reported by the Sunnis.
The readers of Islamic History know how the Quraish clans delivered to Abu
Talib an ultimatum, to stop his nephew from defaming their fathers and
belittling their gods and ridiculing their minds; otherwise, they would
confront him and the Prophet (PBUH&HF) on a battlefield untill one of the
two parties perished.
Abu Talib had no doubt that his acceptance of the
Quraishite challenge meant his death and total annihilation of his clan;
yet he did not pressure his nephew to stop his campaign.
He only informed
him of the Qurashite ultimatum, and he told him kindly
Save me and yourself, my nephew, and burden me not with what I cannot
bear.
When the messenger rejected the ultimatum, declaring to his uncle that he
would not exchange his message with the possesion of the whole universe,
Abu Talib immediately reversed his attitude and decided to go along with
the Messenger to the end.
This is evident from the statement he made to the
prophet (PBUH&HF)
Come back, my nephew, go on, say what ever you like.
I shall never let you down at any time.
Sunni references
- Ibn Husham, Biography of the Prophet, v 1 p 266
- Tabaqat of Ibn Sa'ad, v 1 p 186
- History of Tabari, v 2 p 218
- Deewan e Abu Talib, p 24
- Sharah of Ibn al Hadid, v 3 p 306
- History of Ibn Katheer, v 2 p 258
- History of Abul Fida, v 1 p 117
- Al Seerah al Halabiyyah, v 1 p 306
Abu Talib fulfilled this huge promise with distinction.
When a Meccan threw
some dirt on the Messenger while he was prostrating, Abu Talib went on
brandishing his sword and holding the hand of his nephew untill he came to
the sacred mosque.
A group of the enemies were sitting there, and when some
of them tried to stand for Abu Talib, he said to them
By the One in whom Muhammad believes, if any one from you
stands up I will hit him with my sword.
See few lines later below for the Sunni references.
When a person wants to swear, he swears by something that has sanctity for
him, and not something that he does not believe in it.
The above
diplomatic/political statement proves for those who have intelligience that
he believed in the God of Muhammad (PBUH&HF), The One, The Great.
Then Abu Talib asked the Prophet (PBUH&HF) who was the person responsible
for the shameful act, and upon his ( Prophet's ) answer, Hamza as
instructed by Abu Talib smeared the dust on the individuals who showed
animosity towards the Prophet (PBUH&HF).
It was on this occasion that Abu
Talib said :
I believe that Mohammed's faith is the best of all the religions
of the Universe.
Sunni references
- Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261
- Tareekh of Ibn Katheer, v 3 p 42
- Sharh of Ibn al Hadid, v 3 p 306
- History of Abul Fida, v 1 p 120
- Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153
- Al Isaba, v 4 p 116
- Al Seerah Al Halebiyyah, v 1 p 305
- Talba tul Talib, p 5
The above highlighted part is another obvious statement which proves his
Islam.
The Quraish could see that despite their obstructive efforts the progress
of Islam had continued.
They now decided to put an end to the Prophet and
his family in a state of siege and excommunication till they were all done
away with.
With this end in view a pact was drawn, to which each tribe was
a party and it was to the effect that none should have marital ties with
Banu Hashim or do any buying or selling with them; and none was to
associate with them or allow any provision to them.
This was to continue
till the Prophet's family handed him over for execution.
This pact was then
hung on the door of the Kaaba.
Thus forced Abu Talib with the whole family
moved to a mountain cave known as ' Shi'b Abi Talib '.
Now the Hashmites
were entirely alienated from the rest of the town dewelers.
The fortress
was also beleagured at times by the Quraish to enforce the ban in all its
rigour, and to prevent the possibility of supplies.
They found themselves
sometimes reduced to starvation for want of supplies.
Under constant
surveillance by the Quraish, Abu Talib even feared night attacks and for
this reason he was on guard for the safety of Muhammad (PBUH&HF), and often
chaged room as a precaution aganist sudden violence.
At the close of the third year of the Interdict, Mohammad (PBUH&HF) told
his uncle Abu Talib, that Allah had shown His disapproval of the convention
against him, and had sent out worms to eat every word of the document
placed in the Kaaba, except His own name written thereon.
Abu Talib believing his nephew (PBUH&HF) as the receiver of the revelations
from heavens, unhesitantly went to the Quraish and told them what Muhammad
(PBUH&HF) had spoken.
The discussion is recorded as follows
Muhammad has informed us and I ask you to confirm it for yourselves.
For if it is true then I ask you to rethink, instead of troubling
Muhammad or putting our patience to the test.
Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you.
And if Muhammad proves to be wrong in his words, then we would hand over
Muhammad to you unconditionally.
Then you have the liberty of treating him any way you like; kill him or keep him alive.
To these proposals of Abu Talib, the Quraish agreed upon to inspect the
document, and to their ashtonishment they found it worm eaten; only the
name of Allah was still there and no more, and they said that it was an
enchantment of Muhammad (PBUH&HF).
Abu Talib enraged upon the Quraish and
demanded that the document be declared void and the ban be removed.
Then he
clutched to one end of the cloth of the Kaaba, as he raised the second hand
in the air and prayed
O Lord ! Help us against those, who have subjugated us to
torture .
.
.
Sunni references :
- Tabaqat of Ibne Sa'ad, v 1 p 183
- Seerah of Ibn Hisham, v 1 p 399 and p 404
- Aiwanul Ikbar by Qutaiybah, v 2 p 151
- Tareekhe Yaqoobi, v 2 p 22
- Al Istiab, v 2 p 57
- Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252
- History of Ibn Katheer, v 3 p 84
- Al Khasais al Kubra, v 1 p 151
- Al Seerah Al Halebiyyah, v 1 p 286
Once during the childhood of the Prophet (PBUH&HF) on the occasion of a
scarcity of rains Abu Talib took him (PBUH&HF) to the Holy Kaaba and
standing with his back touching the wall of the sanctuary lifted up the
Prophet (PBUH&HF) in his lap and sought medium in his prayers to the
Almighty for the rains.
The Prophet (PBUH&HF) also joined him in his
prayers with his face upturned.
The prayers were not finished when the
clouds began to appear and the rain fell in torrents.
This incident is
alluded in the following verses composed by Abu Talib:
Don't you see that we have found Mohammed a prophet like Moses;
he is already predicted in the previous Scriptures.
He is the illumined face which is the medium for the rains; he is
the spring for the orphan and a protector for the widow.
Sunni references
- Sharah of Bukhari by Qastalani, v 2 p 227
- Al Seerah Al Halebeyah, v 1 p 125
Another verse that testify's to the belief of Abu Talib is as follows
To exalt him He derived his name from His own; the One on
High is called Mahmud while He named him Mohammed
There is no doubt that Allah appointed Muhammed as a prophet,
therefore Ahmed is the most exalted personality in the entire
Universe.
Sunni references
- Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6
- History of Ibn Asakeer, v 1 p 275
- Sharah of Ibn al Hadid, v 3 p 315
- History of Ibn Katheer, v 1 p 266
- Tareekhe Khamees, v 1 p 254
Abu Talib was a man of great faith and had strong belief in the
truthfulness of Mohammed (PBUH&HF).
He lived with that mission for about
eleven years, and the difficulties for Muhammad and him increased in size
by the passage of time.
This was especially noticeable after his death,
since the Quraish subjected him to more sufferings; sufferings that were
not imaginable during the life time of Abu Talib.
Ibn Abbas narrates a
tradition that when a person from the Quraish put dirt on his head, he went
home.
It was on this occasion that the Prophet (PBUH&HF) remarked :
.
.
.
The Quraish never met me with such treatment during the life time
of Abu Talib, since they were cowards .
.
.
Sunni references
- History of Tabari, v 2 p 229
- History of Ibn Asakeer, v 1 p 284
- Mustadrak of Al Hakim, v 2 p 622
- History of Ibn Katheer, v 3 p 122
- Al Faiq by Al Zamakshari, v 2 p 213
- Tareekhe Khamees, v 1 p 253
- Al Serah Al Halebiyyah, v 1 p 375
- Fathul Bari, v 7 p 153 and p 154
- Seerah of Ibn Husham, v 2 p 58
The Marriage Ceremony of the Prophet (PBUH&HF)
----------------------------------------------
Abu Talib addresses the men of Quraysh, who were present at the marriage
ceremony as follows:
Praise be to Allah Who made us from the seed of Abraham and progeny of
Ishmael.
He granted as a Sacred house and a place of pilgrimage.
He
made us to dwell in a secure sanctuary (haram), to which the fruits of
everything are brought.
He made us, moreover, arbiters in men's
affairs, and blessed for us this land in which we dwell.
Then he said:
Were Muhammad the son of my brother Abdullah son of Abdul
Muttalib, to be weighed any man among the Arabs, he would excel him.
Nor would any man be comparable to him.
He is peerless among men, even though he is a man of little wealth.
Yet riches are only transient
possesions, and an epheramel security.
He has expressed a desire for Khadijah, and she likewise has shown interest in him.
As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth.
Sunni reference:
- Seerah al-Halabiyyah, vol 1 p 139
Abu Talib's (May Allah bless his soul) last breath
--------------------------------------------------
In spite of his concealing his faith, Abu Talib, on more than one occasion
made his belief in Islam clearly known (as already mentioned above) long
before his death.
But it would be interesting to quote his saying at his
deathbed.
While on his death bed, Abu Talib said to the Hashimites :
I command you to be good to Mohammed.
He is the most trustworty
of the Quraish and the ever truthful of the Arabs.
He brought a
message which is accepted by the heart and denied by the tongue
for fear of hostility.
By God whoever walks in the way of
Mohammed shall be on the right road and whoever follows his
guidance shall have the happy future.
And you Hashimites, respond to Muhammaed's invitation and believe
him.
You will succeed and be well guided; certainly he is the
guide to the right path.
Sunni references
- Al Muhabil Dunya, v 1 p 72
- Tareekhe Khamees, v 1 p 339
- Balughul Adaab, v 1 p 327
- Al Seerah Al Halebeyah, v 1 p 375
- Sunni al Mutalib, p 5
- Uruzul Anaf, v 1 p 259
- Tabaqat of Ibn Sa'ad, v 1 p 123
It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu
Talib was at the point of death, he was seen moving his lips.
al Abbas (the
Prophet's uncle) bent down to listen to what he was saying.
he then lifted
his head and said:
By Allah, he has uttered the word which you requested,
O Messenger of Allah!.
Sunni references:
- Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101
- Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli
Numani, v1, pp 219-220
Also in the same book, it is related that the Prophet (saw) stood at the
funeral of Abu Talib and said:
You have indeed acted kindly to your next of kin;
may you be well rewarded, O uncle.
Sunni references:
- Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101
- Ibid, vol 2 p 103
- History of Khateeb Baghdadi, vol 13 p 196
- History of Ibn Katheer, vol 3 p 125
- al Isaba, vol 4 p 116
- Tadhkirat Sibt, p 2
- History of Yaquubi, vol 2 p26
Some Shi'ite references on Abu Talib
------------------------------------
Abu Abdillah, Imam Ja'far al-Sadiq (AS) said:
The case of Abu Talib was like that of the people
of the Cave [Quran 18:9-26]; they concealed their
faith and disclosed shirk.
Yet Allah bestowed upon
them double reward.
Shia Reference:
- al Kulayni in al Kafi, vol 1 p 448
- al Amini, al Ghadir, vol 7 p 330
In another tradition, Imam Jafer al-Sadiq (AS) said:
While Imam Ali (AS) was sitting with Ruhbah in Kufa, surrounded
by a group, a man stood up and said : ' Commander of the Believers,
you are in this great position at which God has placed you while
your father is suffering in hell.
' The Imam replied, saying : Be
silent.
May God disfigure your mouth.
By the One Who sent
Mohammed (PBUH&HF) with the truth, if my father intercedes for
every sinner on the face of the earth, God would accept his
intercession.
Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341
Now, I would like to end this discussion with the following thoughtful
questions:
- Why is it that we accuse Abu Talib of paganism, when he
chose to believe in the Prophet's (PBUH&HF) message and declared
it by political statements and sometimes by frank declarations?
- What benefit does it have for us to daclare him Kafir when
there are strong proofs to the contrary? Do we get any other
benefit except to make ourselves Kafir by pronouncing one of the
early Muslim as Kafir?
- Why do we accuse him of paganism when he defended the
Prophet (PBUH&HF) by all of what he had of men and
means? Why do we attribute paganism to such a personality
who was so benevolent to all the Muslims by guarding the
life of the Messenger of Allah (PBUH&HF) for 11 years ?
- Why do we attribute paganism to the man who read the Nikah
for the Prophet (PBUH&HF) ? How can your mind comprehend
the notion of a pagan/disbeliever carrying out the ceremony
of the marriage for a Prophet?
- Isn't this ungratefulness in the worst form ?
- Isn't this the worst insult in reward of the great favor that
he did for the Prophet (PBUH&HF) ?
Indeed his presence in relation to the continuity of Islam was NOT
incidental and we Muslims all owe him! May Allah grant us his intersession.
End of Part 4 of 4
===============================
Some Side Comments on Abu Talib
===============================
I brother mentioned
I had a carefull examination of what you wrote but one thing is not
clear wheather Abu Talib did ever uttered 'my god'.
So far you
informed there is that Abu Talib several times uttered ' Mohammed's
god' and seemed he had faith in that god but he could never say 'my
god'.
That obviously reveals that he never explicitly uttered Islamic
belief although it seems that he believed it.
Here I present two references that testify to the fact that
Abu Talib uttered the credo of Islam before his death.
I am
sure that I cited this reference in Part 2 of my article ( s ),
perhaps you missed it .
.
.
Ibn Ishaq says that while dying Abu Talib's lips were in motion.
Abbas
who was an unbeliever till then put his ear to the lips and then said
to the Prophet that he was reciting the KALIMA the Prophet had wanted
of him.
- Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani )
A similar tradition is as follows .
.
.
Abu Talib moved his lips as he was about to die.
Abbas then
heard what he uttered, and he said to the Prophet that Abu Talib
had uttered the KALIMA that was required by you.
- Tarike Abul Fida, V 1 p 120
Thus his Shahadah before his death is established by the Sunni historians.
However my argument was that he UTTERED shahadah from the very begining of
Islam, but NOT in public.
So it is natural that no explicit proof for that
could be found in the history, for history is written based on the public
news (and not private ones!).
However, there are implicit proofs in the
history which could lead even Sunnis to believe that he was a Muslim long
before his death.
One could be what you refered to.
He said to the
unbelievers that "I swear by the God of Muhammad!".
Does history have
another example where an unbeliever swears by the name of God who does not
believe? When one wants to seawr, he/she swears by something that is
eminent for him/her.
Otherwise he/she does not make his statement any more
credible for others.
Let me give you an example.
If a man goes to court
here in USA, if he is Christian he will have to swear by Bible.
But if he
declares to be non-Christian, then he will have to swear by his holy book
(or any imortant thing otherwise) and not the bible because his swear by
bible does not make the court convinced because he performed the oath.
Please think about it.
Quraish have had many important Gods at that time
(like Hubal and Uzza).
Why should Abu Talib leave all of them beside and
swears by the God that he does not believe in?!
The Sunni brother further commented:
Is it possible for some one to be a Muslim without explicitly
pronouncing this belief ? True, he was a monothiest and not a Mushrik.
But All monotheists are not Muslim.
Your kind opinion please .
.
.
.
Islam is the state of submission in ones heart.
A Hypocite, though declares that he is Muslim, is indeed non-Muslim.
For this very reason, it is difficult to judge if one is Muslim or not.
However you are right.
One has to utter Shahadah to become Muslim, but he does NOT have to do it in public
if he fears of prosecution or if he finds out that by concealing his belief
he can serve better to his nobel thoughts.
This is called Taqiyyah.
So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet (PBUH&HF) alone) and he will be Muslim.
In fact Taqiyyah and hypocracy are two opposite extremes.
I have a file on that which I will send you shortly Insha Allah, which proves it from Quran
and the Hadith prespective as well as Logic. [Encyclopedia at al-shia.org]
----
# Abu-Talib: The Greatest Guardian of Islam
Hazarat Abu Talib (a.s.), who supported the Holy Prophet of Islam (S.A.W.) in all the difficult situations, passed away on 26th Rajab, three years before the Hijrah of the Holy Prophet of Islam (S.A.W.). The Holy Prophet of Islam(S.A.W.) was deeply grieved and named this year as "The Year of Sadness".
Our Master Muhammad (saw) was 8 years of age when his grandfather Abdul-MutTalib (a.s.) died. So, his uncle, Abu-Talib (a.s.) took care of him. Abu-Talib's (a.s.) name was Abdu-Munaf. His mother's name was Fatima bint Amr. She belonged to Bani-Makhzum. Abu-Talib (a.s.) was named Shaikh al-Bat-ha. Our Master Muhammad (S.A.W.) grew up in the household of his uncle. Abu-Talib's (a.s.) love for his nephew increased day by day because of his good manners and great politeness. ....
Hadhrat Abu Talib b. Abdul Muttalib
by Kamal al-Syyed
The Year of the Elephant
In 570 AD, the Abyssinian armies under the leadership of Abraha attacked Makkah to demolish the Ka'aba. Abdul Muttalib, our Master Muhammad's [s] grandfather, the Master of Makkah, went round the Ka'aba praying to Allah, the Almighty, to prevent the invaders from demolishing the House which Ibrahim, al-Khalil, and his son Ismael built for people to worship Allah only. Allah, the Almighty, accepted Abdul Muttalib's prayer. So, when the elephants and the soldiers advanced to demolish the Ka'aba, Ababil birds carrying stones in their beaks appeared in the horizon. They began dropping the stones. So, the invaders around the Ka'aba were defeated.
Consequently, Allah's power and Abdul Muttalib's importance appeared! That year was named the Year of the Elephant. Our Master Muhammad [s] was born in that year. Abu-Talib was thirty years of age. Allah, the Almighty, has mentioned this event in the Holy Qur'an: In The Name of Allah, The Beneficent, The Merciful. Have you not considered how your Lord dealt with the possessors of the elephant? Did He not cause their war to end in confusion. And send down (to prey) upon them birds in flocks, casting them against stones of baked clay. So, he rendered them like straw eaten up?
Abdul Muttalib
Abdul Muttalib, who dug Zam Zam well, had ten sons. Abdullah, the Prophet's father, was one of them. Abu Talib, Prophet's uncle, was one of them, too. Our Master Muhammad [s], was an orphan. His father, Abdullah, died a short while before he was born. When his mother died, he was six years of age. So, his grandfather Abdul Muttalib took care of him. He liked him very much. He thought that Muhammad [s] would be a Prophet. Abdul Muttalib was righteous. He followed Ibrahim's and Ismael's religion. He advised his sons to follow good manners. On his death bed, Abdul Muttalib said to his sons: "A grandson of mine will be a Prophet. So, he who will be present at his time must believe in him." Then he turned to his son, Abu Talib, and whispered in his ear: "Abu Talib, Muhammad will be of great importance. So support him with your hand and tongue.
The Guardian
Our Master Muhammad [s] was 8 years of age when his grandfather Abdul Muttalib died. So, his uncle, Abu Talib took care of him. Abu Talib's name was Abdul Munaf. His mother's name was Fatima bint Amru. She belonged to the Bani Makhzum tribe. Abu Talib was named Shaikh al-Bat-ha. Our Master Muhammad [s] lived with his uncle. His uncle treated him kindly. Fatima bint Asad, his uncle's wife, treated him kindly, too. She preferred him to all of her sons. So, our Master Muhammad [s] grew with a good family. Abu Talib's love for his nephew increased day by day because of his good manners and great politeness.
For example, when the food was ready, the orphan boy reached it politely. He said:
In the Name of Allah!
When he finished, he said: Thank Allah!
One day, Abu Talib missed his nephew Muhammad. So, he raised his hand from the food and said:
"Till my son comes!"
When Muhammad came, Abu Talib gave him a cup of yogurt. Muhammad drank out of the cup. Abu Talib's sons drank out of it one by one, too. They were all full. The uncle admired that. So, he said to his nephew: "Muhammad you're blessed!"
The Good News
Abu Talib had heard good news from the people of the Book (the Jews and the Christians). The good news was that a Prophet would appear very soon. So, he took care of his nephew very much. He thought that he would be a Prophet. So, he didn't leave him alone. When Abu Talib wanted to go on a trade journey to Sham (Syria), he took our Master Muhammad [s] with him. Muhammad was nine years of age then. In Busra, a city situated on the road of the trade caravans, there was an abbey. A monk lived in the abbey. The monk's name was Buhaira. He was always looking forward to the appearance of a new Prophet whose time approached. When the monk looked at Muhammad, he realized that he would be the promised Prophet because he had the personality and expression of a Prophet. The monk began looking at the Makkan boy's face very carefully. Meanwhile, the good news from Jesus Christ sounded in his mind. The monk asked Abu Talib about the boy's name. So, Abu-Talib said:
"His name's Muhammad."
The monk became very humble at his holy name. So, he said to Abu Talib: "Go back to Makkah. Protect your nephew from the Jews because he'll be of great importance!"
Abu Talib came back to Makkah. He adored Muhammad. He was very careful of his safety.
The Blessed Boy
The years passed. Makkah and its villages dried up because there was no rain. The people came to Shaikh al-Bat-ha. They asked him to pray to Allah for rain. They said: "Abu-Talib, the valley's become rainless. Our families are without food. So come on and pray to Allah for rain."
Abu Talib went out. He had great confidence in Allah. He took his nephew, Muhammad with him. Abu Talib and Muhammad stood beside the Ka'aba. The boy's heart took a pity on the people. Abu Talib asked Ibrahim's and Ismael's Lord to send down heavy rain. Muhammad looked at the sky. Only a little time passed. The sky was full of clouds. Lightening flashed. Thunder sounded. The rain came down heavily. The rain water flowed in the villages. The people came back pleased thanking Allah for the blessing of the rain. Abu Talib also came back. His love for his nephew increased very much. The years passed. Muhammad became a young man. He was extremely polite. So, people called him the Truthful, the Trustworthy One.
The Supporter of the Persecuted
Abu Talib disliked persecution very much. In the meantime, he liked the persecuted a lot. So, our Master Muhammad [s] liked Abu Talib very much. One day, a battle took place between the tribe of Kinana and the tribe of Qais. The tribe of Qais was the aggressor. A man from the tribe of Kinana came to Abu Talib and said: "Son of the bird feeder and pilgrim water-giver; don't be absent from us. We get victory in your presence." Abu Talib answered: "I will not be absent from you when you avoid persecution, enmity, rudeness and falsehood." So, they promised him to do that. Our Master Muhammad [s] stood by his uncle, against Kinana.
The Alliance of Fodhool
Some people from Makkah attacked the pilgrims of Allah's House.
A man and his daughter, belonged to the tribe of Khathaam, came to visit Allah's House. A young man from Makkah took the young girl by force.
The Khathaamian man shouted: "Help! Help! Help!"
A passer-by said to him: "Go to The Alliance of Fodhool."
The man went to Abu Talib.
Abu Talib founded the Alliance of Fodhool. It was an agreement signed by the Makkan leaders. According to the agreement they decided to help the persecuted and to punish the unjust.
When the Khathaamian man got there and asked them for help, some men took their swords and went to the young man's house. They threatened him and brought back the girl to her father.
Our Master Muhammad [s] was a member of the Alliance of Fodhool.
The Happy Marriage
Abu Talib had a big family. He spent a lot of his money on the poor. In time, he too became poor. Our Master Muhammad [s] felt that he had to help his uncle. So, he decided to take Khadijah's goods to Sham. The task was successful. Our Master Muhammad [s] gave the trusts to their owners. This made Khadijah think of him. So, she asked him to marry her. Abu Talib was very pleased with that suggestion. So, he, a group of Bani Hashim, and Hamza bin Abdul Muttalib, our Master Muhammad's uncle, went to ask for Khadijah's hand from her family. Abu-Talib said: "Praise be to Allah who has made us of Ibrahim's and Ismael's sons, made a protected house and a safe sanctuary for us, and made our country blessed." Then he added: "My nephew Muhammad bin Abdullah is the best and greatest man of all the Quraish. Besides, he's better than money because money's perishable. He likes Khadijah and she likes him. By Allah, he'll be of great importance. Khadijah's dowry is of
my money." Muhammad [s] and Khadijah got married. The years passed. Allah gave Abu Talib a new baby. The baby's name was Ali. Our Master Muhammad [s] wanted to relieve his uncle's worries. So, he went to his uncle's house to take Ali to his house.
Jibreel
The years passed. Abu Talib became seventy years of age. Our Master Muhammad [s] was forty years of age. Muhammad went to Hira Cave every day. In that year, Jibreel came down from the sky. Our Master Muhammad [s] heard him saying: Read! Read! In the name of your Lord who created. He created man from a clot. Read and your Lord is most Honorable, who taught (to write) with the pen, taught man what he knew not. Then Jibreel said: Muhammad, you're Allah's Messenger and I'm Jibreel. Muhammad came back from Hira Cave holding the Mission of the Heavens. His wife, Khadijah, believed in him. His cousin Ali bin Abu Talib believed in him, too. One day, while our Master Muhammad [s] was praying and Ali was behind him, Abu Talib came and said kindly:
My nephew, what are you doing?
The Prophet [s] said: We're praying to Allah according to the religion of Islam.
Abu Talib said happily: There's no harm in what you're doing.
Then he said to his son Ali: Ali, support your cousin. He does nothing but good.
In the Prophet's House
After a while, Jibreel came down holding Allah's Order: And warn your nearest relations, and be kind to him who follows you of the believers. Allah's Messenger ordered Ali aged ten to invite his tribe, namely Bani Hashim. Abu Talib, Abu Lahab and others came to the Prophet's house. When they all had the food, our Master Muhammad [s] said: No Arab young man had brought his people like what I've brought you. I've brought you the good of here and of the hereafter. Then, he asked them to believe in Islam. Abu Lahab stood up and said with spite: Muhammad's put a spell on you. Abu Talib said angrily: Shut up! It's none of your business! Abu Talib turned to our Master Muhammad [s] and said: Get up and say whatever you like. Spread Your Lord's Mission, for you're the Truthful, the Trusted one. So, our Master Muhammad [s] got up and said: My Lord has ordered me to ask you to believe in Him. So, who will support me in this matter? Who wants to be my brother; my
regent, and my successor after me? They kept silent. So, Ali said eagerly: Allah's Apostle, I. The Prophet rejoiced and embraced his young cousin while he was weeping. Bani Hashim stood up. Abu Lahab was laughing and saying sarcastically to Abu Talib: Muhammad's ordered you to hear and obey your son. But Abu Talib did not pay attention to him. Rather, he looked angrily at him. Abu Talib kindly said to his nephew: Go on what Allah's ordered you. By Allah, I'll support and protect you. Our Master Muhammad [s] looked at his uncle respectfully. He felt strong as long as the Master of Makkah was with him.
The Supporter
Although Abu Talib was an old man, he strongly stood by Muhammad's Mission. He was always protecting him from the Quraishi polytheists. A big number of the Makkans believed in Allah's religion paying no attention to the worship of the idols and to the threats of the Quraishi tyrants. One day, the Quraishi leaders came to Abu Talib though he was confined to bed. They said angrily: Abu Talib! Keep your nephew from us because he's weakened our thoughts and insulted our gods. Abu Talib became sad because his people did not want to listen to the sound of truth. So, he said to them: Give me time to speak to him. Abu Talib told our Master Muhammad [s] the words of the Quraishi leaders. The Prophet [s] said respectfully: Uncle! I can't disobey my Lord's Order. Abu Jahal, the most spiteful man, said: We'll give him whatever he wants of our money. Rather, we'll make him king over us if he wants.
The Prophet [s] said: I want nothing but one word.
Abu Jahal said: What's the word? We'll give you as ten times as it!
Our Master Muhammad [s] said: Say there's no god but Allah.
So, Abu Jahal was filled with anger: Ask another word instead!
Allah's Apostle [s] said: If you brought me the sun and put it in my hand, I'd not ask a word instead.
There was tension. The polytheists stood up. They were threatening our Master Muhammad [s].
Abu Talib said to our Master Muhammad: Save your soul and don't overburden me. The Prophets' eyes shed tears when he answered: Uncle, by Allah, if they put the sun in my right hand and the moon in my left hand to leave this matter, I'd not leave it till Allah supports it or I perish for it.
The Prophet [s] stood up rubbing his tears. So, Abu Talib called him kindly and said: Nephew draw near.
Our Master Muhammad [s] drew near. His uncle kissed him and said: Nephew, go and say whatever you like. By Allah, I'll never leave you alone.
Then, he began chanting to confront the Quraishi might: By Allah, they all won't reach you.
Till a pillow of dust will be put under my head.
And till I'll be buried.
The Light of Islam
Our Master Muhammad [s] went on preaching the new religion to bring out people from darkness into light. Again the Quraishi tyrants came to Abu Talib. They used another style: Abu Talib, this is Amarah bin al-Waleed (Khalid bin al-Waleed's brother). He's the strongest and the most handsome young man of all the Quraish. So, take him and give us Muhammad to kill. Abu Talib was sorry to hear that idea. He answered them angrily: Do you give me your son to feed him for you, while I give you my son to kill him? Have you ever seen a she-camel take pity on other than its young? The polytheists harm became intense. They began torturing them. Abu Talib thought that their harm would include our Master Muhammad [s]. So, he sent for Bani Hashim. He asked them to protect and save the Prophet [s]. They accepted but Abu Lahab. Abu Talib heard that Abu Jahal and other polytheists tried to kill our Master Muhammad [s]. So, he and his son Ja'far went to the hills of Makkah
to look for him. They looked for him here and there. Finally, they found him praying to Allah. In the meantime, Ali was praying on his right-hand side. They were sad to see that there was no one with our Master Muhammad [s] but Ali. Thus Abu Talib wanted to encourage his nephew. He turned to his son Ja'far and said:
Complete your cousin's wing.
Namely, pray on his left hand to feel determination, strength, and confidence. Ja'far stood with our Master Muhammad [s] and his brother Ali to pray to Allah, the Creator of the skies and the earth, the Lord of the Worlds. Again, Abu Talib missed our Master Muhammad [s]. He waited for his return. But he did not come back. So, he went to look for him. He went to the place where our Master Muhammad [s] went frequently. But he did not find him. So, Abu Talib came back, gathered Bani Hashim together and said to them: Each one of you must take a strong iron bar. Now follow me. When I enter the mosque, each one of you must sit beside a Quraishi leader. He must kill him if we knew that Muhammad had been killed. The young men of Bani Hashim obeyed Abu Talib. Each one of them sat beside a polytheist. Abu Talib sat waiting for our Master Muhammad [s]. Meanwhile Zaid bin Harith came and told him that the Prophet [s] was safe. Then, Abu Talib announced his plan to
punish those who tried to hurt the Prophet [s].
The polytheists were abase. Abu Jahal kept silent. His face became yellow with fear.
Some of the polytheists urged their boys and slaves to hurt our Master Muhammad [s].
One day, the Prophet [s] was praying. A young man came and threw the wastes at him. The polytheists began laughing loudly. Our Master Muhammad [s] was very unhappy. So, he went to his uncle and told him about the young man's bad behaviour.
Abu Talib became very angry. He took out his sword and came to the polytheists. He ordered his boy to throw the wastes at their faces.
They said: Abu Talib, that's enough!
The Ban
When the polytheists knew that Abu Talib would not leave our Master Muhammad [s] alone and that he was ready to die for him, they decided to announce an economic and social ban on Bani Hashim. At the same time, they cut off all relations with them. In the month of Muharram, the seventh year after the Prophetic Mission, forty Quraishi leaders signed the ban and fixed it to the wall in the Ka'aba. The Quraish expected Abu Talib to surrender. But Shaikh al-Bat-ha had another plan. Abu Talib took his tribe to a valley between two mountains to protect our Master Muhammad [s] from assassination. He was always visiting the valley to close the openings where the enemies might pass through to kill our Master Muhammad [s] at night. Abu Talib, though old man, his brother Hamza, and some men of Bani Hashim were always guarding the Prophet [s] one by one at night. Abu Talib was always moving the Prophet's bed from one place to another to keep it a secret. Days and
months passed. The besieged were in perfect isolation. They suffered from the pains of hunger and deprivation. When the time of pilgrimage came, they got out to buy some food and clothes. The richest Quraishi tyrants in Makkah were always buying all kinds of food to prevent the besieged from buying it. During that bitter period of time, Abu Talib was as solid as the mountain. He was always standing by our Master Muhammad [s]. He was a fearless, resolute believer. Abu Talib loved our Master Muhammad [s] more than his sons. He was sometimes looking at him, weeping and saying: When I look at him, I remember my brother Abdullah. One night, Abu Talib came and woke our Master Muhammad [s]. He said to his son Ali aged eighteen: My son, sleep in his bed.
To know his father's loyalty to Muhammad, Ali said: But, I'll be killed.
His father said: Be patient!
Eagerly Ali said: I'm not afraid of death. But I want you to know my support. Abu Talib patted Ali's back. He took our Master Muhammad [s] to a safe place to sleep in.
When our Master Muhammad [s] went to bed, Abu Talib went to bed, too.
Months after months passed. The patience and hunger of the besieged increased. They ate the leaves of the trees. The Prophet [s] took pity on the hungry children.
The Good News
One day, our Master Muhammad [s] came to his uncle. He was filled with happiness. He said to him: Uncle, my Lord ordered the white ant to eat the Ban Page. So, it's eaten it all but Allah's Name.
Abu Talib said happily: Has your Lord told you about that?
Muhammad [s] answered: Yes, Uncle.
Abu Talib's heart was filled with belief. So, Abu Talib stood up and went to Darul-Nadwa, at the Kaaba, where the Quraishi leaders sat.
Abu-Talib addressed the sitting persons: Quraish!
They got up for the respectful, old man. They listened to his words. They expected his surrender and defeat because of the ban.
But Shaikh al-Bat-ha said: Quraish, my nephew Muhammad has told me that Allah ordered the white ant to eat your Ban Page. So it has eaten it all but His Name. if he is right, the end the ban.
Abu-Jahal said: And, if he was a liar?
Abu Talib answered with confidence and belief: I'll hand you my nephew.
The Quraishi leaders said: Okay.
They opened the door of the Ka'aba. They found that the white ant had eaten every thing but Allah's Name.
The besieged got out of Abu Talib valley. Our Master Muhammad [s] and his companions began preaching Islam to the pilgrims of Allah's Holy House.
The Demise
Abu Talib was over eighty years of age. He became very invalid. So, he was confined to the bed. He thought about nothing but our Master Muhammad [s]. He knew that if he died, the Quraish would fear no one and they would kill his nephew. The Quraishi leaders came to visit Shaikh al-Bat-ha. They said: Abu Talib, you're our Shaikh and Master. You're about to die. So, put an end to the enmity between your nephew and us. Tell him to stop hurting us. We'll stop hurting him. Tell him to leave us with our religion. We'll leave him with his religion. Abu Talib looked at Abu Jahal, Abu Sufyan, and other Quraishi leaders. He said to them faintly: If you hear Muhammad's words and obey his orders, you'll be happy. So, obey him and get happiness here and in the hereafter. The atheists stood up. Abu Jahal said with spite: Do you want us to make the gods one god? Abu Talib was sad at the Quraishi stand. He was very anxious about our Master Muhammad's safety. So, he
invited Bani Hashim and asked them to support our Master Muhammad [s] at any cost They all obeyed him. Then Abu Talib closed his eyes to die soundly. Shaikh al-Bat-ha kept silent. He became a motionless body. His son Ali wept bitter tears. Sad cries spread all over Makkah. The atheists rejoiced at his death. Abu Jahal angrily said: It's time to get my revenge on Muhammad. Our Master Muhammad [s] came to say farewell. He kissed Abu Talib's bright forehead and murmured sadly: Uncle, may Allah have mercy on you. You educated me when I was small, looked after me when I became an orphan, and supported me when I became a grown-up. So, may Allah reward you a lot. Then he burst into tears. He began recalling the days of his childhood with his kind uncle. He embraced his cousin Ali. They began weeping together.
The Year of Sadness
Only a few weeks passed. Khadijah, Muhammad's wife died, too. So, our Master Muhammad [s] named that year the Year of Sadness. The Quraish increased their harm against Muhammad and those who believed in him. One day, a foolish person threw some dust at him. His head was covered with dust. So, he went home. While Fatima, Muhammad's daughter, was washing his head, she began weeping. So, he patted her head and said: Daughter, don't weep. Allah will save your father. He'll protect your father from the enemies of His religion and Mission. Jibreel came down from the sky holding Allah's Order. He said: Muhammad, go out of Makkah. Your supporter has died. When the Quraish plotted to kill our Master Muhammad [s], Ali, Abu Talib's young son, came to sleep in his bed. He was ready to die for him. Our Master Muhammad [s] went towards Yathrib (al-Madina al-Munawarah). From there the light of Islam started to illuminate the world. When the Muslims go to visit Allah's
Holy House every year, they remember the life of Shaikh al-Bat-ha when he was always defending Allah's religion. Muhammad is Allah's Apostle, and those with him are firm of heart against the unbelievers, compassionate, among each other. [From a booklet, al-islam.org]
Last Updated ( Tuesday, 12 May 2009 10:02 )
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Stories of the Pious: Hazrat Abu Talib
If Hazrat Abu Talib (a.s.) and his son (Ali (a.s.)) had not been there, Islam would not have been established and would never have gained so much popularity and acceptance among the people. Without doubt, Abu Talib (a.s.) was the refuge of Islam. He supported it and his son (Ali (a.s.)) fought in the wars of Medina, endangering his own life to rescue Islam and the Muslims from certain destruction.(Tahzeebul Mateen vol. 1 pg. 13)
Before he passed away, Hazrat Abdul Mutalib (a.s.) handed over the responsibilities of building of Mecca, safekeeping of the Holy Kaaba, all family affairs, lineage responsibilities, along with the scared task of the upbringing the Holy Prophet (s.a.w.s.) to his son Abu Talib (a.s.), who was elder to Hazrat Abdullah (a.s.). He had a unique remarkable honor which none of his other II brothers could have. It was because of Abu Talib's (a.s.) good fortune, that apart from his ancestral services and prestige, he also inherited from sons of Ismail
(a.s.) high status and courage. This great service (of raising the Prophet (s.a.w.s.)) was not less critical than taking care of the pilgrims. Supervising the Kaaba was also added to his responsibilities. Another fact that highlights Abu Talib's (a.s.) superiority is that he and Hazrat Abdullah (a.s.) were born to the same mother Janabe Fatema b. Umru b. Aaez b. Imran b. Makhzum (s.a.).
Abu Talib (a.s.) was very fond of his younger brother Hazrat Abduallah (a.s.). At the time when the draw was taken for sacrificing Hazrat Abdullah (a.s.) and Hazrat Abdul Mutalib (a.s.) was obliged to fulfill his pledge to Allah, it was Hazrat Abu Talib (a.s.) who along with his brothers went to Hazrat Abdul Muttalib (a.s.) and pleaded with him to release Hazrat Abdullah (a.s.). Lots were drawn thrice and the name of Hazrat Abdullah (a.s.) appeared on all three occasions and Hazrat Abu Talib (a.s.) pleaded for Hazrat Abdullah's (a.s.) life and rescued him from the knife every time.(Tarikh-e-Tabari vol. 4 pg. 303)
According to some historians, Hazrat Abu Talib's (a.s.) name was Abdul Manaf, while some others have recorded it as - Imran. But it is a custom among the Arabs to refer a person by his agnomen, rather than his real name. In Seeratul Nabuwwah by Allamah Sayyed Ahmed he relates-
'Abu Talib (a.s.) was amongst those who regarded wine as prohibited even in the period of ignorance just like his father Abdul Muttalib (a.s.).'
Hazrat Abu Talib (a.s.) was born in (approximately) 526 A. D. - 35 years prior to Aamul Feel (Year of Elephant). At the age of 43 years, he gained his ancestral power and status. In Arabia he was remembered with the esteemed title - Bayzatul Balad (Light of City), Shaikh-ul- Qoreish and Raeesul Makkah (Chief of Mecca). Raising the divine trust (i.e. Prophet (s.a.w.s.)) under his guardianship was undoubtedly a thing of prestige and joy for Hazrat Abu Talib (a.s.). However discharging this responsibility was a very critical task, which required ethics, beliefs and faith of the highest order. A normal person could never fulfill this responsibility. Hazrat Abu Talib(a.s.) undertook this responsibility of safeguarding the Prophet(s.a.w.s.) He not only brought into service his honesty, affection and forbearance to fulfill the responsibility, but apart from these qualities he also put his precious life in danger.
Ibn Hajar in his book writes 'When Abdul Muttalib (a.s.) expired he wrote in his last will to Abu Talib (a.s.) to raise the Holy Prophet (s.a.w.s.). Hence Abu Talib (a.s.) nurtured him (s.a.w.s.) with a lot of love and affection, not even raising his own son Ali (a.s.) in the same manner. Thus Abu Talib (a.s.) fulfilled the will of his father by upbringing the Prophet (s.a.w.s.). He took the Prophet (s.a.w.s.) in his journey to Syria. By this time the Prophet (s.a.w.s.) had matured into a youth. When he (s.a.w.s.) proclaimed prophethood, Hazrat Abu Talib (a.s.) stood up to help and support him. And the infidels who turned against the Prophet (s.a.w.s.) also turned against him. He praised the Prophet (s.a.w.s.) excessively. Among these odes is his complete poetry, which he recited when there was a famine and raindrops fell by the blessings of the Prophet (s.a.w.s.).
"Prophet Mustafa (s.a.w.s.) is extremely beautiful has an enlighten face. Because of you (Muhammad (s.a.w.s.)) it rains and you are the one who reaches to the places of orphans and are a supporter for widows."
He used to protect this orphan to such an extent that wherever he would stay, he would keep Prophet (s.a.w.s.) also, wherever he used to eat, he offered the same to Prophet (s.a.w.s.), wherever he slept he made him (Prophet (s.a.w.s.)) also sleep there. Wherever he went, he took the Prophet (s.a.w.s.) along.
Ali b. Burhanuddeen Shafei in his book 'Insanul Oyoon' has described the benevolence of Hazrat Abu Talib (a.s.) towards the Prophet(s.a.w.s.) in this manner:
'Every night Hazrat Abu Talib (a.s.) would ask the Prophet (s.a.w.s.) to go off to bed, and when everybody was asleep, Hazrat Abu Talib(a.s.) would make any one of his sons or brothers or cousins to sleep on his (s.a.w.s.) bed so that people who intended to attack the Prophet (s.a.w.s.) could not do so.'
It was during this period that the unbelievers of Mecca tried to trouble the Prophet (s.a.w.s.) in various ways. All sorts of difficulties and tortures were inflicted upon him. The infidels hatched plots to prevent propagation and spread of Islam. Thinking Abu Talib (a.s.) to be old, they threatened him with their plots, but this could neither stop his endeavors nor did it affect his steadfastness.
We have mentioned two incidents to highlight this fact:
It is indeed an indication of ignorance and thoughtlessness to search for a motive behind the love and affection of Hazrat Abu Talib (a.s.) for the orphan of Hazrat Abdullah (a.s.). Hazrat Abdullah (a.s.) had expired, Janabe Aamena (s.a.) had also passed away and Hazrat Abdul Muttalib (a.s.) was also no more. Who else were there with the Prophet (s.a.w.s.)? Indeed his father was Abu Talib (a.s.), mother Janabe Fatema binte Asad (a.s.) - mother of Ali (a.s.). In addition to his relation with the Prophet (s.a.w.s.), Abu Talib (a.s.) was even more determined to protect him (s.a.w.s.) after the numerous prophecies about his (s.a.w.s.) advent. When the Quraish were sure that Hazrat Abu Talib (a.s.) would continue to support the Prophet (s.a.w.s.) and would never give up, they brought a young poet, who was very wealthy and beautiful and presented him to Hazrat Abu Talib (a.s.). They told him to take the poet as his son as he would be a good support for him in
his old age. In exchange they wanted Hazrat Abu Talib (a.s.) to surrender the Prophet (s.a.w.s.), for he had created discord among the Quraish and had rendered their intellectuals as unworthy and foolish.
Hazrat Abu Talib (a.s.) replied, 'has it occurred to you that anybody would surrender his dear one so that he may be killed and take up the young one of another'? (Tabari vol. 4 pg. 584)
Once the Prophet (s.a.w.s.) was in the presence of Abu Talib (a.s.) preaching to his followers. The apostates of Quraish who determined to destroy the divine message of Islam approached Hazrat Abu Talib (a.s.) and started teasing him. When they could not disturb his determination, they demanded from him, 'Surrender Muhammed (s.a.w.s.) to us right now!' Abu Talib (a.s.) gave a reply that touched even the stone-hearted Quraish. He said, 'If a she-camel could surrender its young one to somebody else, then I also will hand over Muhammed(s.a.w.s.) to you.' (Minhajun Nabuwwah Muhaddise Dehalvi vol. 2 pg. 77)
Abu Talib's (a.s.) steadfastness and dedication in the upbringing of the Prophet (s.a.w.s.) is indeed matchless. The Quraish were hostile towards the Prophet (s.a.w.s.), and Hazrat Abu Talib (a.s.) was the leader of the Quraish. His own tribe (i.e. Quraish) had turned against him and had framed such rules and regulations that did not even allow him access to buy basic necessities like bread. In such a situation if Abu Talib (a.s.) had revealed his intentions, the corrupt Quraish wouldn't have allowed him to move out of Mecca.
The Meccans of that period had not only forsaken Hazrat Abu Talib(a.s.) but had also forsaken Allah completely and worshipped idols.
The God of Bani Kulaib was Dudd, whereas Bani Huzail worshipped Sawaa, Bani Mazhaj worshipped Yaghoos, Zul Kala worshipped Nasr and Hamdaan worshipped Ya'ooq. Every tribe had its independent deity. These gods were worshipped in all the houses. Among these tribes, Bani Hashim stood out as it did not worship any man-made deity. Ironically the destroyer of all these false gods was the one being raised by Hazrat Abu Talib (a.s.). Then how could they live in harmony with Hazrat Abu Talib (a.s.)? For this reason they threatened Abu Talib (a.s.) and tried to disturb his determination and dedication.
Hazrat Abu Talib (a.s.) was threatened with swords and pelted with stones but he kept Allah's trust close to himself and did not part with it. Indeed we should give Hazrat Abu Talib (a.s.) his rightful due by acknowledging his untiring effort, resolve, devotion and selflessness in protecting the Prophet (s.a.w.s.). Indeed his effort is not lesser than any other helper of Islam. He was dealing with the Quraish for whom taking a life was very easy. At that time, what was the obstacle that prevented the Quraish from assassinating the Prophet (s.a.w.s.)? There were neither any Mohajir nor Ansar to protect the Prophet (s.a.w.s.). There was only Hazrat Abu Talib (a.s.) and a few members of Bani Hashim. Even amongst the Bani Hashim there was Abu Lahab who was dead against the Prophet (s.a.w.s.) till his final breath. There was Hazrat Abu Talib (a.s.) who used to console the Prophet (s.a.w.s.) in his loneliness and caressed him with his affectionate hand. It was
only his invaluable existence, steadfastness and forbearance that prevented the infidels of Mecca from succeeding in their evil intentions. Whenever he faced any affliction he was found to be the pinnacle of patience and reposed his hope only in Allah and awaited His blessings only. Indeed without him the Prophet's(s.a.w.s.) safety and security was impossible.
Once the Quraish came up to Hazrat Abu Talib (a.s.) and started complaining about the Holy Prophet (s.a.w.s.). However, Hazrat Abu Talib (a.s.) did not respond to their criticism and after they departed, he narrated everything to the Prophet (s.a.w.s.). The Prophet (s.a.w.s.) thought that his uncle Hazrat Abu Talib (a.s.) was fearful of the Quraish and wants to stop him (the Prophet) from guiding them. Looking at the grief of his nephew (s.a.w.s.), Hazrat Abu Talib (a.s.) himself became sorrowful. He held the hand of his beloved nephew (s.a.w.s.) for a while and finally said, 'I do not wish to stop you from continuing your mission of guidance. You can continue propagation and complete what you have been delegated by Allah to complete and until such a time that I am alive, no enemy can dare touch you or scare you with his threats.' Hazrat Abu Talib (a.s.) recited a couplet, the translation of which is given below. 'I swear by the Almighty, your enemy
cannot even glance at you until I am buried beneath the soil. You reveal your message and don't fear, may your eyes be soothed with your works.' (Tabari, Vol. 4, p. 301)
On the same lines an incident has been narrated by Allamah Qartabi in his book 'Aa'laam' describing the devotion and dedication of Hazrat Abu Talib (a.s.). He states, 'One day the Prophet (s.a.w.s.) proceeded towards the Kaaba and began praying there. Abu Jahl (l.a.) exclaimed, 'Is there anyone who can render his (s.a.w.s.) namaz useless?' At this invitation Abdullah b. Zabari rose and applied horse dung and blood on the Prophet's (s.a.w.s.) blessed face. The Prophet (s.a.w.s.) abandoned his prayers, went to Abu Talib (a.s.) and said, 'O uncle, don't you see what treatment is being meted out to me?' Abu Talib(a.s.) asked, 'Who was the one who has insulted you in this manner?'
The Prophet (s.a.w.s.) replied, 'Abdullah b. Zabari' Abu Talib (a.s.) stood up enraged, slung his sword across his shoulder and went to the Quraysh. When they saw him they all got up to run away. Abu Talib(a.s.) said, 'By Allah, if anybody dares to get up, I will kill him with my sword.' Then he turned to the Prophet (s.a.w.s.) and asked him, 'O my son who has insulted you?' He (s.a.w.s.) pointed towards Abdullah b. Zabari. Abu Talib (a.s.) applied horse dung and blood on his face, beard and clothes.
The Quraish finally realised they could not halt the Prophet's(s.a.w.s.) progress regardless of their efforts and they could not end Hazrat Abu Talib's (a.s.) affection and devotion towards the Prophet (s.a.w.s.), as Hazrat Abu Talib (a.s.) did not care for their threats.
So they planned a new strategy. They gathered the chieftains and well- wishers of Quraish and began devising new ways of tormenting both Hazrat Abu Talib (a.s.) and Holy Prophet (s.a.w.s.). Finally they arrived at these measures:
1. Bani Hashim should be made to leave Mecca.
2. All relations and connections (social and financial) should be severed from them. Nothing should be sold to them neither should any commodity be purchased from them.
3. They should not be allowed to meet anybody neither should anyone go to them.
4. Nobody should give a marriage proposal to Bani Hashim, nor should they accept any proposal from them.
5. Nobody should talk to any member of Bani Hashim.
A charter incorporating the above measures was prepared and it was signed by all the renowned and prominent personalities of Mecca. It was hung on the wall of Kaaba so that it would not escape the sight of the people and even travellers passing through would read it and refrain from maintaining any contacts with Bani Hashim. The firm determination of Abu Talib (a.s.) and his steadfastness in protecting and nurturing the Prophet (s.a.w.s.) made him bear even the toughest and most difficult afflictions with contentment and satisfaction.
Finally Abu Talib (a.s.) decided that the Quraishi persecution was too much and decided to leave Mecca. He collected all members of Bani Hashim excepting Abu Lahab. They decided to dwell in a new place away from Mecca, which happened to be a valley. Later this place became famous as Sheb-e-Abi Talib (a.s.), which is present to this day outside Mecca. This place of exile was a very constricted place with a narrow exit from where only one person could pass at a time. The place resembled a prison where only a small window exists for sunlight and air. In such a miserable condition, Abu Talib (a.s.) and his dear ones lived in loneliness for 3 years, wherein Abu Talib (a.s.) couldn't go to anybody nor could anybody meet him. He did not have anything to eat or drink nor did he have anyone to comfort him in his distress. The only encouragement that the residents of the valley had was divine motivation and support, which helped them withstand the most difficult
of circumstances. The merciless Quraish not only banished Abu Talib(a.s.) but his entire family from their surroundings. This stone- hearted tribe, which previously considered Abu Talib (a.s.) to be their leader and chieftain turned against him just because he assisted the prophet (s.a.w.s.) in his (s.a.w.s.) mission. In the light of these tortures, if the Quraysh were like Firaun, then Bani Hashim were like Bani Israel or if the Quraish are considered to be like Bakhtun Nasr then Bani Hashim are like the inhabitants of Baitul Muqaddas.(Tabari, Vol. 4, p. 382)
By these incidents we wish to highlight the point that despite such unbearable afflictions and persecution, Hazrat Abu Talib (a.s.) did not turn his face away from protecting Islam and the Prophet(s.a.w.s.) and never flinched from assisting them. There was no decrease in his mercy and affection. The attacks of the Quraish on the Prophet (s.a.w.s.) were also targeted at Hazrat Abu Talib (a.s.). The harassment that the Prophet of Islam (s.a.w.s.) had to undergo, were also heaped on Hazrat Abu Talib (a.s.). But this did not affect his forbearance nor did it make any dent in his determination. Undoubtedly Abu Talib (a.s.) through his beneficial services fulfilled the will of Abdul Muttalib (a.s.) in the best possible manner. He ensured that his sons looked after the Holy Prophet (s.a.w.s.) and helped him in his mission. In those trying times, the task of protecting the Holy Prophet (s.a.w.s.) was considered impossible for anybody except Hazrat Abu Talib
(a.s.) as nobody had the willpower and determination like that of Abu Talib (a.s.).
The means adopted by Hazrat Abu Talib (a.s.) for the protection and safety of Holy Prophet (s.a.w.s.) were very successful. We can attribute this achievement to the blessings of the Prophet of Allah (s.a.w.s.). Of course, Abu Talib's (a.s.) leadership qualities also helped in spreading Islam. Right from the very beginning, Islam was under the care and supervision of a sympathiser who nourished it and raised it without any feeling of fear and greed. His devotion was not tainted by selfish motives or personal benefits. Hazrat Abu Talib(a.s.) devoted his entire life in protecting and serving the Prophet of Islam (s.a.w.s.). The words of Hazrat Abu Talib (a.s.) - 'Till the time I breath from my nostrils, nobody can dare to harm you' was justified from all aspects. Speaking evil of the Prophet (God Forbid) was a common practice in Mecca. Vulgar poems were recited openly in markets and common gatherings in Mecca. The oppressed Prophet(s.a.w.s.) did not have
anyone on his side to punish these offenders.
Abu Talib (a.s.) undertook this responsibility all by himself and composed couplets and poetries in praise of the Prophet (s.a.w.s.) and gave a fitting reply to the Quraish. From these gems of poetic verses, we have mentioned below an excerpt.
'You are so prominent and preferred that Allah, the Almighty, has derived your blessed name from His own name. He is praised in the heavens, whereas you are the praiseworthy one on this earth.'
During the Islamic era when this couplet reached Hassan b. Thabit, he was excited by its reflective thinking and elegant content. He then added his own verses to the existing couplet: 'Have you not seen that the Glorified Almighty has raised his creature (s.a.w.s.) for making him (s.a.w.s.) high and exalted and gave him (s.a.w.s.) this sign. He derived his (s.a.w.s.) name from His own name. He was praised in the sky and he (s.a.w.s.) was praiseworthy on the earth.'
Another renowned poetry of Hazrat Abu Talib (a.s.) recorded by Muhammad b. Ishaaq (author of Seeratun Nabuwwat) is more than 80 couplets long. This was composed when Mecca was under a severe famine.
The traders were hopeless of their businesses and farmers were also hopeless of their agricultural output. So the Meccans came to Hazrat Abu Talib (a.s.) for invoking rain. Hazrat Abu Talib (a.s.) brought the Prophet (s.a.w.s.) along with him to the Kaaba. The Prophet(s.a.w.s.) invoked Allah and with his (s.a.w.s.) invocation it rained heavily. Parched fields turned green with vegetation. We have given below an excerpt from the poetry highlighting this incident:
'There is none for the remembrance of Allah and circumbulation of Kaaba except Bani Hashim and they were in all circumstances benefiting from this greatness. By Allah! We will neither abandon Muhammad(s.a.w.s.) nor will we hand him over to anybody. We will not leave our children and women and spears have not clashed and nor have arrows rained down and we are not covered in dust.'
'O Muhammad! Looking at your luminous face, raindrops fall. Your merciful existence is a refuge for the helpless orphan and a protection for the modesty and chastity of widows.'
Apart from this, there is another poetry of Abu Talib (a.s.) praising the Prophet (s.a.w.s.), describing the virtues and excellence of Islam and proclaiming it to be the best religion. The following are the excerpts of this poetry:
'O Muhammad! You invited me towards Islam and I came to know that you are honest in your claim and whatever you said was the truth and I was the trust for that and I also came to know that the religion of Muhammad (s.a.w.s.) was better than all religious of the world.'
Efforts of Hazrat Abu Talib (a.s.) in the propagation of Islam and its establishment were not silent and discreet. Rather it was evident to all. He wished from the depth of his heart that everybody should follow Islam and accept it sincerely. Once Hazrat Abu Talib (a.s.) saw the Prophet (s.a.w.s.) and Hazrat Ali (a.s.) praying in the confinement of the valley. At that time Islam had not become so popular that the Prophet (s.a.w.s.) could openly announce the commencement of namaz. Hazrat Abu Talib (a.s.) was observing them.
When they had finished he called his son - Ali-e-Murtuza (a.s.) and told him (a.s.), 'Be even more active and vigorous in protecting your brother (Muhammad (s.a.w.s.)). He is your well-wisher and does not wish you harm. Go, may Allah protect both of you.'
Similarly once Hazrat Abu Talib (a.s.) went to meet the Prophet(s.a.w.s.) along with his son - Jafar (a.s.). They witnessed both the Prophet (s.a.w.s.) and Ali (a.s.) engaged in namaz. Hazrat Abu Talib(a.s.) turned towards Jafar (a.s.) and said, 'Why don't you join the Prophet (s.a.w.s.) also and protect him (s.a.w.s.) from the other side just like Ali (a.s.)?'(Kamil - Ibne Asir, pg. 43)
In this way Hazrat Abu Talib (a.s.) tried his best to strengthen the arms of the Prophet (s.a.w.s.) in every possible manner and did not compromise on this aspect. In this manner he fulfilled the will of his father Hazrat Abdul Muttalib (a.s.). He attached himself to the Wilayat of the Prophet (s.a.w.s.) and lived up to his claim - Till there is breath in my nostrils no one can harm you. In fact in his effort to safeguard the Prophet of Allah (s.a.w.s.) he gave up his life. In his life, we only witness the service of Islam and nothing else. Initially he was involved in trading. But later with the oppression of the Quraish, he did not want to leave the Prophet(s.a.w.s.) at their mercy and he stopped visiting Syria for trading.
On a couple of occasions he did take the Prophet (s.a.w.s.) with him, but stopped even that later. On one of these trips he encountered the priest Bahira who saw the Prophet (s.a.w.s.) and gave glad tidings of his prophethood. After this, Hazrat Abu Talib (a.s.) was even more determined to protect the Prophet (s.a.w.s.) and considered him(s.a.w.s.) to be his most important trust. He stopped visiting Syria after that and remained busy in safeguarding the Prophet's (s.a.w.s.) life.
Three years before Hijrat, in the 49th year of Aamul Feel (Year of Elephant), Islam's sun of loyalty and faithfulness - Hazrat Abu Talib(a.s.) had reached its twilight. Gradually signs of death became evident for him. By this time, the Holy Prophet (s.a.w.s.) was nearly 50 years old. The Quraish no longer posed a threat, as in the early days of Islam. A group of Muslims were secretly fulfilling their religious duties and obligations. Bait-e-Aqabah (final allegiance) was made. The days of Islam's progress had dawned and the Holy Prophet
(s.a.w.s.) himself began feeling a little satisfaction about it. The affairs of Islam were slowly moving towards progress and perfection.
Although the state of affairs were heartening, yet Hazrat Abu Talib (a.s.), who was on his deathbed, was very concerned about his duty towards helping Islam and protecting the Prophet's (s.a.w.s.) life. He was not concerned about his family or their economic well-being, rather he was only concerned about the well-being of the Holy Prophet (s.a.w.s.). He feared that after him the Quraish would once again plan to harm the Holy Prophet (s.a.w.s.) just as they had before in Sheb-e- Abi Talib. This fear was not baseless, rather it stemmed from prevailing hostile conditions of the society, the opposition and differences towards the Prophet (s.a.w.s.), hostility of the Quraish in acceptance of Islam and other sensitive issues. Hazrat Abu Talib(a.s.) was trying to fulfill his duties till his last breath. While on his deathbed the first thing he did was that he collected all the people of his tribe and made a will to them.
Hazrat Abu Talib's (a.s.) will
It is narrated from Maqatil that Hazrat Abu Talib (a.s.) made a will to Bani Hashim at the time of his death - 'O Bani Hashim, if you all obey the Prophet (s.a.w.s.) and if you all believe in his truthfulness you will be guided.'
In Midarajan Nabuwwah (of Mohaddisse Dehalvi) and in Rauzatus Safa vol. 2 the following sermon of Hazrat Abu Talib (a.s.) addressing the people, which also served as his will, has been recorded.
'O Quraish! You are the most pious servants of Allah. I recommend Muhammad (s.a.w.s.) to you in matters of righteousness and virtue. He is the trusted one of Quraish and the truthful one of Arabia and he possesses all the virtues for which I am making a will to you. He(s.a.w.s.) has brought such good news, which has been accepted by your hearts, but your tongue has chosen to deny it on account of fear of taunts. On the contrary, I see that the weak and the defenseless have accepted his (s.a.w.s.) invitation and have testified in his Shariat and revere him. Thus they have become the leaders and your chiefs have been humiliated. The proud ones have been humbled and the humble ones have become self-sufficient. Those who distanced themselves from him(s.a.w.s.) are the unfortunate ones. I can see that the people of Arabia are attached to him (s.a.w.s.) and have expanded their hearts for his love and have very dutifully and diligently prepared themselves to
follow him and serve him. O Quraish! Befriend Muhammad(s.a.w.s.) and supporters of his group. I swear by Allah those people who do not tread the path shown by him (s.a.w.s.) will not find guidance, and only they will accept and adhere to his ways and qualities who are virtuous. If death could have been delayed and there would have been some more time left in my life, I would be helping him and as far as possible I would have repelled all dangers from his path.'
Alas! Hazrat Abu Talib's (a.s.) last wish was not fulfilled and death did not spare him for a moment. The Quraish rejected the friendly advice given to them by Hazrat Abu Talib (a.s.) and left (a.s.) and walked out angrily. After some time this great helper of Islam answered the call of His Lord and returned to Him. Now Islam was devoid of the shelter of this generous helper who for 50 years had undertaken the responsibility of protecting and safeguarding the Prophet of Islam (s.a.w.s.). He had taken all the blows on himself, which the polytheists and opponents of Islam had tried to inflict by their taunts and actions. Even in his old age he was enthusiastic in contributing for the progress and propagation of Islam.
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Hazrat Abu Talib(a.s.) – Mohsin-e-Islam
Hazrat Abu Talib(a.s.) was the uncle of our beloved Prophet Mohammad(sawaw) who took the responsibility of bringing up and nurturing the holy Prophet(sawaw). Right from the beginning, he protected the Prophet with all his energy. He was also the father of Imam Ali(a.s.).
In Sura waz-Zuha, Allah(swt) says: "Alam yajidka yateeman fa aawa" – "Did he not find you orphan and give you shelter?" (93,6). In major tafaseer of both Shia and Sunni ulemas, it is stated that this ayat refers to the protection and shelter provided by Hazrat Abu Talib(a.s.) when the Prophet became an orphan. Thus, this act of Hazrat Abu Talib(a.s.) was called by Allah(swt) His(swt) own act.
After the famous incident when Prophet Mohammad(sawaw) refused the offers of money, marriage and status from the Mushrikeen-e-Makkah, Hazrat Abu Talib(a.s.) gave his full support to the Prophet(sawaw) and provided him protection in that delicate era of Islam.
During the most troublesome days of Shaib Abi Talib, Hazart Abu Talib(a.s.) led the Quraish into isolation upon social boycott by the Mushrakeen-e-Makkah. During those three years, he used to place his sons in sleeping place of Prophet Mohammad(sawaw) during the night so that if there was an attack then his sons would be killed but the Prophet of Islam would be saved.
Hazrat Abu Talib(a.s.) – Momin-e-Quraish
Some people object that Hazrat Abu Talib(a.s.) never accepted Islam and never recited Kalma. Their comments are amazing ,since they themselves never recited Kalma to become Muslims. Those born in Muslim families do not need to recite Kalma to become Muslims. There are no traditions in my knowledge that Imam Ali(a.s.) ever recited Kalma to become a Muslim. The one who has been a non-Muslim before really needs to recite Kalma to become a Muslim.
Now consider the following:-
- Hazrat Abu Talib(a.s.) was the one who hosted the first dawah of Islam in his house – Dawat Zul Asheera. All the Dawahs hosted by any muslim now a days are in fact Sunnat of Hazrat Abu Talib(a.s.).
- He was the one who arranged the marriage of Prophet Mohammad(sawaw) with Hazrat Khadija(a.s.).
- He was the one who recited the Nikah of the Holy Prophet(sawaw) and that Nikah started with Hamd of Allah(swt) and praise for His Prophet(sawaw). It also referred to the Prophet-hood of Hazrat Ibrahim(a.s.), the Holy books sent by Allah(swt) and all praise to Allah(swt) to have ordained Hazrat Abu Talib(a.s.) in the progeny of Hazrat Ibrahim(a.s.).
Just a word of thought for the objectionist – if Hazrat Abu Talib(a.s.) was not a muslim then how did Prophet Mohammad(sawaw) accept a Mushrik (Naozo billah) to recite his Nikah and even if it were so, why don’t the objectionists follow this Sunnat of the Holy Prophet(saw) now.
- He was the one who paid the Mehr of Hazrat Khadija on behalf of Prophet Mohammad(sawaw).
- According to Quranic instruction, a Muslim women cannot remain in the Nikah of a non-Muslim after accepting Islam neither can live with a non-Muslim. Hazrat Bibi Fatima bint-e-Asad remained in the Nikah of Hazrat Abu Talib(a.s.) until his death.
Another word of thought for the objectionist: It is accepted by all sects that Hazrat Bibi Fatima bint-e-Asad had accepted Islam so how did the Prophet(bpuh&hf) allow her to stay with Hazrat Abu Talib(a.s.)?
- As stated above, Allah(swt) calls the protection of Hazrat Abu Talib(a.s.) as His(swt) own protection. In the entire Quran there is not one mention of any act of a Mushrik that Allah(swt) has called His own act.
- Finally, Prophet Mohammad(sawaw) has stated in a hadith that on the day of judgment the one who raises an orphan will be together with me in the heaven as these two fingers are (pointing to his two fingers). Now where would be the one who raised the orphan who became the Prophet of Islam?
Aam-ul-Huzn Hazrat Khadija(a.s.) and Hazrat Abu Talib(a.s.) died in the same year and the Prophet Mohammad(sawaw) was so saddened by their demise that he declared the year as Aam-ul-Huzn - the year of mourning.
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Abu Talib the Victimised Mo’min In Sunni and Shia Books
June 11, 2010 — Syed
Imam Zayn al-Abidin (a.s), is reported to have said, "I WONDER WHY PEOPLE DOUBT THE FAITH OF ABU TALIB, WHEN A WOMAN CANNOT CONTINUE HER MATRIMONIAL ALLIANCE WITH A NON-MUSLIM HUSBAND AFTER SHE HAS EMBRACED ISLAM, AND FATIMA BINT ASAD WAS AMONGST THOSE WOMEN WHO EMBRACED ISLAM AT A VERY EARLY STAGE AND STILL REMAINED HIS WIFE TILL HE BREATHED HIS LAST.
Abu Talib is one of the most victimized Mo’mins in the conspiracy against Ahlul Bayt (a.s.). He was the main person who supported and defended the Prophet Mohammad (s.a.w.a.) against the enemies of Islam in Mecca. That was not because of blood relation being the uncle of the Prophet, as the Prophet (s.a.w.a.) had many uncles amongst them was Abu Lahab who was along with his wife with the staunch enemies of the Prophet.(Sura Masad attacks them openly). Abu Talib supported the Prophet because he had great faith in His message being the last and final message from Allah (s.w.t.). The faith of Abu Talib was expressed through his sayings which came in the form of poetry as he used to say (I verily know that the religion of Mohammad)
( Is the best among all religions)(Tareekh Ibn Katheer 3:42, Fat-h al-Baari Fi Shar-h Saheeh al-Bukhari 7:153, Al-Isaabah 4:116 and many other sources).
Abu Talib used to say (Verily Allah has honored His Prophet Mohammad
The most honored among Allah’s creatures is Ahmad
Allah has derived a name for Him from His name
So Allah is Mahmood and He is Mohammad)
(Dala’il al-Nobowwah by Abu Na’eem 1:6, Tareekh Ibn Asaakir 1:275, Tareekh I Ibn Katheer 1:266, Al-Isaabah by Ibn Hajar 4:115, Al-Mawaahib Alladunniah by Al-Qastalaani 1:518 narrating from Tareekh al-Bukhaari.
Enemies of Ahlul Bayt who were the Umayyad and Abbasid governments and their people fabricated stories and false Hadeeths against Abu Talib claiming that he was a Kafir. This allegation was not acceptable by Muslim public during the time of Mu’awiyah otherwise he could have mentioned it in his war against Imam Ali (a.s.). It was supported afterward by fabricated narrations
and publicized by Umayyad and Abbasid governments to harm the status of Imam Ali (a.s.) in the eyes of ignorant public.
Examining the narrations against Abu Talib:
If you take the so called Hadeeths narrated against Abu Talib and examine the narrators, you will not find them but liars and non-trusted people such as:-
1- Sa’eed Bin al-Musayyab who was an open enemy of Imam Ali (Sharh al-Nahj by Ibn Abil Hadeed 1:370). This man refused to pray Salat al-Janazah on Imam Ali Zainul Aabideen al-Sajjad (a.s.)(Shaikh al-Abtah 66)(Al-Waaqidi as in Al-Ghdeer 8:9).
2- Sufyan al-Thawri was a narrators against Abu Talib. This Sufyan al-Thawri is not only an enemy of Imam Ali (a.s.) but also known even among Sunni scholars to be narrating from liars as the Al-Thahabi admitted in Meezan al-E’tidal 1:398.
3- al-Zohri who was an open enemy of Imam Ali (a.s.) and a big liar up to the extreme extend that he claimed a Hadeeth that ( Verily Ali and Al-Abbas are fro the people of hellfire and they will not die as Musalims). This Zohri is mentioned in Sunni books as a fabricator of Hadeeths ( Meezan al-E’tidal by al-Thahabi 3:126).
4- Abdul Malik bin Omair al-Lakhmi who lost his memory as the famous Sunni scholar Abu Hatim said about him(al-Ghadeer 8:23). Ahmad bin Hanbal used to say about him that his narrations are very weak (Meezan al-E’tidal by al-Thahabi 2:151).
5- Abdul Azeez al-Dara wardi about whom Ahmab bin Hanbal said ( Arabic:Laisa howa bishaie, means : he has no value at all) (Meezan al-E’tidal by al-Thahabi 2:128). Ahmad bin Hanbal said also about him that he narrates falsehood. (Meezan al-E’tidal 2:128).
These liars tried to twist the meaning of some Quranic verses by fabricating Hadeeths against Abu Talib.
Prophet’s and Ahlul Bayt’s Sayings on Abu Talib:
The great status of Abu Talib in Islam is reflected in many sayings and actions of the Prophet Mohammad (s.a.w.a) and Ahlul Bayt (a.s.) who do not do not speak but what Allah (s.w.t.) wants.
The Prophet Mohammad (s.a.w.a.) who (Never speaks out of a desire, but only from the revelation revealed on Him) (Sura An-Najm: 3) used to praise Abu Talib even after his death. When Al-Abbas the uncle of the Prophet asked the Prophet: What do hope for Abu Talib? The Prophet answered:
All the good, I hope it from my Lord (for Abu Talib) (Tathkirat al_khawaas 10) (Al-Ghadeer 7:374).
The Prophet (s.a.w.a.) used to repeatedly praise Abu Talib. Some of those occasions are narrated by Sunni scholars such as Ibn Hishaam in Seerat Ibn Hishaam 1:300.
The reason of the allegation against Abu Talib is clarified by the Prophet (s.a.w.a.) when He told Imam .Ali: O Ali, you have an example from my brother Easa (a.s.) ; as the Jews hated him, they accused his mother. (Kanz al-Ummal by al-Muttaqi al-Hindi) . The enemies of Ali (a.s.) also accused His father with false allegation as the Joes accused Easa’s mother.
Imam Ali (a.s.) said: By Allah, Abu Talib was a faithful Muslim (Mo’min), keeping his faith secretly, not to cause to Bani Hashim a harm from Quraish boycott. (Al-Hujjah 24, Al-Ghadeer 7:389, Mo’jam al-Qoboor 1:200).
Imam Ali (a.s.) also said: By Him who sent Muhammad as a prophet, If my father’s intercession is given to forgive all the sinners on earth, Allah will forgive all of them. (Tathkirat al-Khawaas 11).
Imam Al- Sajjad (a.s.) was asked by a person about people who claim that Abu Talib was a Kafir, He replied: It is really very strange, are they attacking Abu Talib or the Messenger of Allah who was ordered by Allah in many verses not to leave a Mo’mina (Believer lady) with a Kafir husband, and no one doubts that Fatima Bint Asad was from the best believing ladies and she was Abu Talibs’s wife till he died? ( Ibn Abil Hadeed in Sharh Nahjul Balagha 3:312, Shaukh al-Abtah 76).
Imam Mohammad Al-Baqir (a.s.) said: If the faith (Imaan) of Abu Talib is put in a scale against the faith of all people, the faith of Abu Talib will be more weighty. Don’t you know that Ameerul Mu’mineen Ali (a.s.) used to send people to perform Hajj on behalf of Abullah and Aaminah (Prophet’s parents) and Abu Talib as long as Imam Ali was alive , then He made a will to continue that after His death).(Shaikh al-Abtah 32, Al-Ghadeer 7:381, Abu Talib Mo’min Quraish by Al-Khunaizi 257). It is obvious that Hajj can only performed on behalf of Muslims.
Imam Jafar Al-Sadiq (a.s.) when a person told him: People are claiming that Abu Talib is in a shallow in the fire, said: They are lying, not in this Gabriel was sent. Surely, Abu Talib is like the people of the cave who kept their faith secret and showed polytheism, so Allah doubled their reward twice. (Al-Hujjah 17 and 115, Mo’jam al-Qoboor 1:191).
Imam Jafar Al-Sadiq (a.s.) asked Younus Bin Nabatah: O Younus, what do people say about Abu Talib? Younus replied: People say that he is in a shallow in the fire from which his brain is boiling. Imam al-Sadiq (a.s.) said: The enemies of Allah are lying. Abu Talib( in the paradise) is with the prophets, truthful, martyrs and pious people, who are the best to be with. (Shaikh al-Abtah 32, al-Hujjah 17, al-Ghadeer 7:394 from Kanz al-Fawaa’ed).
Imam Musa al-Kazim (a.s.) was asked by Dorost Bin Abi Mansour : What was the state of Abu Talib? Imam al-Kazim (a.s.) replied: He believed in the Prophet and in all the message that He brought from Allah, and handed The Wills to Him. (Al-Abbas 18, Al-Ghadeer 7:395, Abu Talib by Al-Khunaizi 262). This is a very important statement from an infallible Imam that Abu Talib had The Wills which are kept with the most pious person in every age, so they were kept with
Abu Talib before the prophet hood of Mohammad (s.a.w.a.) and were handed over by Abu Talib to the Prophet Mohammad (s.a.w.a.). This great status of Abu Talib is much above and higher than the status of other believers. That is the reason of infallible Imam Mohammad al-Baqir (a.s.) saying that the Imaan (faith) of Abu Talib is more weighty than the Imaan of all the creatures.( Shaikh al-Abtah 32).
Imam Ali Al-Reza (a.s.) received a letter from Abaan Bin Mahmood writing that he has a doubt about Abu Talib whether he was a Muslim or not. Imam Reza (a.s.) wrote to him this Quranic verse:( And whoever contradicts and opposes the messenger and takes a way different from the way of the believers, we will leave him with whom he is following and cast him hell and it is the worst destination) (4:115) then Imam wrote to him: If you do not believe that Abu Talib was a believer, your destination will be in the fire. (Sharh Nahjul Balaghah by Ibn Abil Hadeed 3:311, Al-Hujjah 16, Mo’jam al-Quboor 1:189, Abu Talib by Al-Khunaizi 264).
Claiming that Abu Talib was a non believer (Kafir) is no doubt contradicting and opposing the Prophet who knew Abu Talib’s great status and hence praised him all along. It amounts to hurting the Prophet (s.a.w.a.) by insulting his noble uncle, guardian and protector of Islam who was attached to him till the end of his life. Hurting the Prophet is a major Sin as the Prophet said in a Hadeeth says: Whoever hurts a hair from me has hurt me, and whoever hurts me has hurt Allah. (Al-Sawaa’eq Al-Muhriqa by Ibn Hajar 111). Allah says in Quran :
(And those who hurt the Messenger of Allah will be in a painful punishment) (Al-Tawba: 61)
(Surely, those who hurt Allah and His Messenger are cursed by Allah and His Messenger in this life and hereafter) Sura Al-Ahzaab: 57. This shows the dangerous results of the baseless claim against Abu Talib, not only because accusing a Muslim to be a non-Muslim is itself a major Sin, but also it hurts the Prophet and contradicts his sayings and actions. It also goes against Ahlul Bayt (a.s.) who are the most pious in the Umma of Mohammad (s.a.w.a.), whom Allah has purified from any error according to Quran (33:33).
Imam Hasan al-Askari (a.s.) narrated a Hadeeth that Allah has revealed on His Messenger that I have supported you two types of followers; followers who support you secretly and followers who support you openly. The best and master of your secret supporters is Abu Talib, while the best and master of your open supporters is his son Ali Ibn Abi Talib (a.s.), them Imam Askari (a.s.) said: Surely, Abu Talib was like the Mo’min of Aal Fir’awn who was keeping his Imaan secretly) (Al-Hujja 115, Abu Talib by Al-Khunaizi:265).
Famous Sahaba’s witnesses:-
Abu Bakr said that Abu Talib did not die but after he said: I bear witness that there is no god but Allah, and Mohammad is His messenger. (Sharh al-Nahj by Ibn Abil Hadeed 3:312)(Shaikh al-Abtah 71),(Al-Bidayah wal-Nihayah 3:123),(al-Isaabah 4:116),(Dala’il al-Nobowwah by al-Bayhaqi 1:120 and(Kash al-Ghummah by al-Sha’rani 2:144)
Abdullah Bin Abbas was asked by a person: O Messenger’s cousin, tell me about Abu Talib, was he a Muslim? He answered: How can Abu Talib be a non-Muslim when he was saying (About the Prophet): (Did not they know that we believe that our son (nephew) never lies)
(And He does not care for wrong sayings).
Ibn Abbas added: Abu Talib was like the people of the cave, who kept their Imaan as secret and showed polytheism, so Allah granted them a doubled reward. ( Al-Hujjah 94).
Abu Zar al-Gifari said: By Allah who is the only God, Abu Talib did not die but as Muslim. (Al-Ghadeer 7:398).
Hassaan Bin Thabit the poet of the Prophet (s.a.w.a.) said about Hamza and Abu Talib (If you mourn a dead, then weep on the faithful the brother of the faithful) Tathkirat al-Khawaas by Sibt Ibn al-Jawzi 31.
Abul Jahm Bin Huthafa used to say: I bear witness that Abu Talib was a Mo’min.( Al-Ghadeer 7:399, al-Hujjah 268).
Famous Sunni scholars witnesses:-
Soyooti wrote a whole book proving that Abu talib was a Mo’min. The book is (Bughyat al-Talib Li-Imaan Abi talib) ( al-Zaree’a by al-Tahrani 2:511).
Sibt Ibnil-Jawzi in his famous book Tathkirat al-Khawaas: The fact the Abu Talib is from the people of paradise does not need a research as its evidences are more than to be mentioned. His efforts in sponsoring the Prophet and supporting Him, his efforts to protect Him from the harm of wrongdoers and non-believers, the deep grief of the Prophet on his demise, naming the year of his death and Khadija’s death as the year of sadness, seeking forgiveness for him for long time and nobody doubts in the acceptance of the Du’a of the Prophet specially with His insisting on the Du’a) (Tathkirat alkawaas P 10 and 11).
Al-Mubarrad the author of Al-Kaamil mentioned Abu Talib’s faith as narrated by Ibn Ma’ad in al-Hujjah 263.
Abu Jafar al-Iskaafi (Rasa’el al-Jaahith 32).
Zaini Dahlan said that big number of narrations about Abu Talib and the Prophet are clear that Abu Talib’s heart was full of Imaan. (Asna al-Mataalib page 6 and 7).
Ibn Wahshi al-Hanafi issued a fatwa (verdict) that hating Abu Talib is Kufr (disbelieving in Islam). Same fatwa came from the Maliki scholar Ali al-Ajhowari (Abu Talib by al-Urfi 144).
Allama al-Ameeni in his encyclopedia called (al-Ghadeer) mentioned names of some Sunni scholars who admitted that Abu Talib was a Mo’min such as Abul-Qasim al-Balkhi, al-Talmasaani in his book Hashiyat al-Shifaa’, al-Sha’raani, Sibt Ibni al-Jawzi, al-Qurtobi, al-Sabki, Abi Tahir, al-Soyooti and others.
It is worth mentioning that many prominent Sunni and Shia scholars wrote books in this subject. The names of many of these books are mentioned in al-Ghdeer (7:401,402,403) and in Abu Talib by Haidar al-Urfi (229,330,332,333).
It is also worth mentioning that Allama Ameeni collected forty authentic Hadeeths on the Imaan and great status of Abu Talib in his books Al-Ghadeer (7:385-400).
Summary about Abu Talib:-
1- The statements of Abu Talib confirm his faith in Islam. Such statements are narrated in Sunni references as well as Shia references.
2- The full support and great sufferings of Abu Talib defending Islam reflect his great faith in Islam and the Prophet Mohammad (s.a.w.a.).
3- Qura’nic verses praising those who gave shelter to the believers and supported them and stating that (They are the believers really).(al-Anfal:74).Abu Talib was the best of them as he was the guardian and supporter of the Prophet Himself (s.a.w.a.).
4- The praise of the Prophet to Abu Talib and His prayers for him all along is evidence that Abu Talib was a great Mo’min.
5- The sayings of infallibles from Ahlul-Bayt (a.s.) about the great status of Abu Talib. Their statements are endorsed by Quran (Al-Ahzaab:33).
6- The witnesses of famous Sahaba and Sunni scholars admitting the fact of the Imaan of Abu Talib.
7- Allah has ordered the Prophet not to allow any Muslim woman to continue with a non Muslim husband. Fatima Bint Asad was a great Mo’min lady and called by the Prophet as like His mother. She remained with Abu Talib till his death which means that Abu talib was a Mo’min.
8- Imam Ali (a.s.) used to send people every year for Hajj on behalf of Abdullah and Aamina (Prophet’s parents) as well as on behalf of Abu Talib. Hajj any Islamic worship can only performed on behalf of Muslim.
9- All narrations against Abu Talib are politically motivated and initiated by governments against Ahlul-Bayt (a.s.). Imam Ali (a.s.) was cursed from their pulpits for decades and His father was a great victim of that enmity.
10- All the narrators against Abu Talib were liars or enemies of Imam Ali or connected directly or indirectly with the enemies of Ahlul-Bayt (a.s.). [duas.org]
Sayyed-Mohammad Musawi
World Ahlul bayt Islamic League
London Uk wabil@wabil.com
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# Ziarat of Hazrat Abu Talib
Peace be on you , O the leader of Mecca and the son of its chief
Peace be on you, O the inheritor of the Holy Kabah after its foundation
Peace be on you, O the guardian of the Apostle of Allah
Peace be on you, O the protector of the religion of Allah
Peace be on you, O the uncle of Al-Mustafa
Peace be on you, O the father of Al–Murtaza
Peace be on you , O the father of the guiding leaders Sufficient for you is the nobility and lineage which Allah has rendered you and enough for you is the honour and esteem that He has granted you
Peace be on you, O the one noble of existence
Peace be on you, O the friend of worshipped one
Peace be on you, O the protector of the Promised Prophet
Peace be on you, O the one who was granted a son, who is the best of the new-born ones
Peace be on you, O the one who was designated for a chaste, pure, purified and lofty son (Ali) whose name is derived from that of Allah’s (Ali)
Congratulations be to you for your son who is the satisfied one of the Apostles, the brother of the Apostle, the husband of Batool (Holy Lady Fatemah) and the ever drawn sword of Allah. Again congratulations be to you for your son whose position with Mohammad al-Mustafa is like the one with Hazrat Haroon had with Hazrat Moosa
Congratulations be to you for your son who is a partner in prophethood. The chosen one for brotherhood (with the Holy Prophet). The removal of sorrow, the leader of the nation and the father of the Imams.
Congratulations be to you, for your son who is the distributor of Paradise and Hell, the Bounty of Allah upon the righteous and His Wrath upon the debauchers
Peace be on you and on him and on them all (Imams) and the Mercy of Allah and His Blessings.
[ziaraat.org]
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