Born on 29 Shawwal supported the Holy Prophet of Islam (saws.) in all the difficult situations, passed away on 26th Rajab, (7 Ramadhan some narration) three years before the Hijrah .
Buried in Makkah ( Jannatul Maala cemetry).
The Prophet (saws) was deeply grieved and named this year as "The Year of Sadness".
Prophet 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.) father'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. Prophet Muhammad (saws) grew up in the household of his uncle.
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.
Last Updated ( Tuesday, 12 May 2009 10:02 )
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.
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.
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.).
Sayyed-Mohammad Musawi
World Ahlul bayt Islamic League
London Uk wabil@wabil.com
The Prophet (s), who was the highest example of loyalty, fealty and
fairness, would never deny a favor of any one; therefore the death of Abu
Talib had left a deep effect upon him. He became so distressed and felt the
great gap the absence of his uncle caused.
As soon as Imam Ali told him of the bad news of the disaster, his eyes began
to flow with tears.
After he wiped off his tears, he ordered Ali in a sad voice saying: "Go to
wash him, enshroud him and bury him! May Allah forgive him and have mercy
upon him."
(Refer
to As-Seera an-Nabawiyya, vol.1 p.84, al-Ghadeer, vol.3 p.99, vol.7 p.373,
Sheikhul Abtah p.44, Al-Hujja p.67, Mo'jamul Quboor, vol.1 p.204,
Tathkiratul Khawass p.10, Eeman Abu Talib p.10 and A'yan ash-Shia, vol.39
p.161)
This was another evidence besides many other evidences proving the faith of
Abu Talib.
The Prophet (s) ordered Ali, and no one at all would think that Ali was not
a Muslim, to wash his father (to do the ghussl). (2) Islam wouldn't permit a
Muslim to wash an unbeliever.
The Prophet (s) prayed Allah to forgive his uncle and prayed Allah to have
mercy upon him. It was definitely that the Prophet (s) was so strict against
the unbelievers and he was merciful and kind to the believers only.
After Ali had washed his dead father and the body of the supporter of Islam
had been carried on the shoulders of the men, Ali came back to tell the
Prophet (s). The Prophet (s) stood up in front of the body of his uncle to
escort him with signs of praise and glorification and to be sincere to his
favors he had done to Islam. The Prophet (s) said: "O uncle! Mercy may be
upon you and you may be rewarded with good. You brought me up and adopted me
when I was a child and you assisted and supported me when I became a man."
(1)
The Prophet (s) participated in the funeral until his uncle was buried then
he said: "By Allah, I will pray Allah to forgive you and I will intercede
for you that the mankind and the jinn will be surprised." (2)
The Prophet (s) mentioned the virtues of his uncle, prayed Allah to forgive
him and promised to intercede for him in the Day of Resurrection that would
surprise the mankind and the jinn.
What would that intercession be?
Let's suppose that Abu Talib was unbeliever -although it was not so and
would never be accepted by the rightness and the fair conscience- and didn't
support the Prophet (s) at all but the Prophet (s) would intercede for him
to be in Paradise. This intercession wouldn't surprise the two groups of
mankind and jinn because the Prophet (s) would never intercede for an
unbeliever.
But if Abu Talib would be rewarded with entering Paradise for his virtues
and good deeds, hence the intercession of the Prophet (s) would be further
than entering Paradise and this world surprise man and the jinn.
The Prophet (s), besides being loyal to his uncle's favors, wanted by saying
this to refute those who wrongly thought that Abu Talib hadn't believed in
the mission just because that he sometimes concealed his faith when the
circumstances were not suitable for him to announce his faith openly in
order to be able to carry out his tasks in the interest of the mission
without obstacles.
Then the Prophet (s) added to his word this lament: "Ah father! Ah Abu Talib!
O uncle, how bitter my sorrow is! How can I forget you! You brought me up
when I was a child, responded to me when I was and I was for you as the
pupil for the eye and as the soul for the body."
This was another evidence by the Prophet (s) proving the faith of Abu Talib
when saying: "... responded to me when I was a man ..."
Let's ponder about this delicate expression of the Prophet (s): he said that
his position in his uncle's heart was like the eye and the soul. What an
accurate imaging showing how much Abu Talib had loved the Prophet (s) and
what a great position he had in his uncle's heart.
Would such a man, who had all that love and that respect to the Prophet (s),
not believe in the Prophet's mission? Certainly not! It would be beyond
impossibility!
But now as the fortress, which protected the prophet (s) from the evils of
Quraysh, was ruined when the defending lion was put in the grave, the beasts
of Quraysh found the way empty and guardless. So they began to harm the
Prophet (s) with all kinds of harm, torment, mockery and bitter insult;
therefore the image of Abu Talib would have never left the mind of the
Prophet (s) especially at this moment when he felt that he was in extreme
need of him.
Once he came into his house and his hair was stained with dust that some of
the impudents of Quraysh had poured upon his head. His daughter became sad
and began to cry. She tried to remove the dust from her father's head. He
calmed her down saying: "Don't cry my daughter! Allah protects your father."
Then he added after remembering the past of his uncle Abu Talib when no one
could dare to touch a hair of him: "Quraysh couldn't hurt me until Abu Talib
died!"
On every occasion such words came out of his mouth expressing his longing to
his uncle and his need of him and of his glorious past: "O uncle! How sudden
I felt your absence!"
Allah willed to try his messenger. It was fated that he had to face two
disasters each of them was bitterer that the other. Nearly in the same days
he lost two supporters, who so often assisted and supported him in his
distresses; Abu Talib, with his powerfulness and strength, who had
prevented Quraysh from daring to do any harm to the Prophet (s) and Khadeeja,
(1) with her money, kindness, emotion, loyalty and devotedness, who so often
assisted him against the distresses, eased his pains and nursed his wounds.
He lost both of them in a very critical time. The wide space would be narrow
and the existence would be dark to him, unless he didn't trust in Allah and
depend upon Him besides the full mercy of Allah.
He lost them after those hard years they had spent in the Shi'b when his
uncle was more than eighty years old. Those years were full of strife and
struggle and therefore they gave good fruits and left a great glory, which
became greater and greater later on.
In one of the moments of his pain, an over-burdened sad word came out of his
mouth but was full of trust in Allah, gull of hope in His contentment, full
of patience towards the fate ... complaining to his God what harms, contempt
and pains he got from people: "O Allah! To You I complain my weakness, my
little supports and my being disdained by people! O Allah, the Most
Merciful! You are the Lord of the weak; You are my Lord; to who You leave
me? To an opponent frowning at me ... or to an enemy overcoming me? If You
are not angry with me, I will never mind ... but Your blessing will be
better to me ... I resort to the light of Your face, with which the darkness
becomes shiny and the affairs of the life and the afterlife become virtuous,
so that not to let Your rage afflict me and Your wrath befall on me. I
request Your forgiveness until You become pleased with me. There is no power
save in You..."
After Abu Talib no shelter remained for the Prophet (s) to resort to in
Mecca. That defensive fortress, which protected him from the disasters, was
demolished and the supporter, who sacrificed everything for him, was no
longer alive.
In the midst of his distress and pain, the angel revealed to him this divine
order: "Go out of it (Mecca)! Your supporter has died.
Mention of Hadrat Abu Talib (A.S.) in the sayings of the Holy Prophet (S.A.W.)
The situations of Abu Talib would never be away from the Prophet's mind nor
would his image leave his sight. He didn't forget his uncle for a while. He
still remembered him, praised him and prayed to him for his eternal deeds
and his glorious situations in order to be grateful to that man, who had
done him many favors.
The Prophet (s) would never be indifferent to any favor done to him. So he
often mentioned that to be grateful on one side and on the other side he
wanted to encourage the others to follow the same way.
One day a nomad, with signs of sorrow and sadness appeared on his face, came
to Prophet (s) hoping to get something that might relieve some of his
sorrow. He said to the Prophet (s): "O messenger of Allah! We have come to
you and we have no any camel nor any of our children can find anything to
eat." Then he recited some verses of poetry:
We have come to you and our virgin's breast disappeared, and the mother
ignored her baby. (1)
The hands of the child dangled and he fainted to the ground, he could do
nothing nor could he move, Nothing to eat we have save colocynth, blood and
hair of camels.
We don't have save you to resort to.
Do people resort but to the prophets?
The merciful Prophet (s) stood up deeply affected by this tragic scene
dragging his feet towards the minbar. After praising Allah, he began to pray
Him: "O Allah! Send us abundant rain pouring plentifully to produce the
plants, to fill the udders and to give life to the earth after its death ...
and thus shall you be brought forth."
As soon as the Prophet (s) finished his praying, the sky began to lighten
and the ground began to receive the abundant rain.
A man came to the Prophet (s) crying: "O messenger of Allah! It is the
flood! It is the flood!"
The Prophet's hands, whose hopes would never be refused, stretched towards
the Heaven and his lips, whose praying would never be disappointed by Allah,
uttered: "Let it be around us and not upon us!"
The heavy clouds began to leave taking with them the terror out of the
people's hearts.
The Prophet (s) became delighted and his lips smiled but he remembered the
near past and sighed: "What a man Abu Talib was! If he is alive, he will be
delighted. Who will recite us his poetry?"
His cousin Imam Ali stood up and said: "O messenger of Allah! You may mean
his saying:
And a white-faced, with whose face it is prayed, so that the clouds bring
goodness.
He is the shelter of the orphans and the guardian of the widows.
As the Prophet (s) said: "Yes" Ali kept on reciting other verses of his
father's poem and the Prophet (s) from above the minbar kept on praying
Allah to forgive his sincere uncle.
Would we stop here with the Prophet when praying Allah to forgive his uncle
after his death?
The Prophet (s) mentioned his uncle when every occasion passed by him
because his mind was always busy with his good deeds and he always
remembered his great situations. Quite often the Prophet (s) praised his
uncle with worthy words and it was definitely that the Prophet (s) wouldn't
praise any one, who didn't deserve that. He kept on praying Allah to forgive
his uncle when Ali was reciting his father's poetry and it was definitely
that the Prophet (s) would never pray Allah to forgive anyone, who was not
faithful.
The Prophet (s) said: "Being loyal to a man (after his death) is by being
loyal to his children." And who would be worthier than the Prophet (s) to
achieve his own sayings?
The Prophet (s) remained loyal to his uncle Abu Talib by being loyal to his
son Ali.
Once he said to Imam Ali: "No one is worthier than you of my position; you
are the first in being a Muslim, you are my cousin and may son-in-law. You
have Fatima, the head lady of the believing women. Before that, your father
was my guardian and supporter when the Quran was revealed and I am so
careful to keep that for him by taking much care of his offspring after
him." (1)
Did you see what position Abu Talib had in the Prophet's heart? The Prophet
(s) considered the situation of Abu Talib during the revelation of the Quran
as one of the virtues of Ali. He thought that it imposed upon him to
consider that Ali was the worthier one of his position -the position of
prophecy. He added this virtue to the other virtues of Ali like his
preceding in being a Muslim, being his cousin and his son-in-law ...
The Prophet (s) revealed to Ali that he would keep on being grateful to Abu
Talib by taking much care of his sons.
So no one but Ali was to be the successor of the Prophet (s) for there was
no one worthier than him of all these virtues!
Once again he said to Aqeel : "O Abu Yazeed, I love you twice; once for your
kinship with me and the other for I know how much my uncle had loved you."
(1)
What great love the Prophet (s) had for his uncle! He loved Aqeel for the
kinship between them and the other love because he knew that Abu Talib had
loved Aqeel too much. He thought that his uncle's love for someone imposed
upon him to love that one too.
It was true evidence showing us the great love the Prophet (s) had towards
his uncle Abu Talib.
On the day of Badr while the battle was in its excitement, Abu Obayda bin
al-Harth bin al-Muttalib approached to meet the polytheists defending his
religion. When his leg was cut by Otba bin Rabee'a -or Shayba as it was
mentioned- two drawn swords of the swords of Allah; Ali and Hamza rushed,
stroke the enemy with their unavoidable swords and saved their companion and
carried him to the arbor where the Prophet (s) was.
Obayda's leg, which was cut and was bleeding, didn't distract him from
opening his eyes to say to the Prophet (s) in a quivering voice: "O
messenger of Allah! If Abu Talib was alive, he would know that he had been
truthful when he had said (addressing the polytheists):
I swear by the House of Allah that you have told lies!
We never give up Muhammad; we struggle and fight for him, we support him
until we are killed around him.
For him we ignore our wives and children.
The Prophet (s) was affected by the mention of his uncle and began praying
Allah to forgive him and Abu Obayda.
When Quraysh was defeated and the battle stopped, the Prophet (s) had a
pondering look at the dead bodies of the polytheist and remembered
something. Abu Bakr was beside him. He said to Abu Bakr: "I wish Abu Talib
was alive! He would know what our swords have done to the greats." (1) He
referred to the verse of Abu Talib's poem:
By the House of Allah! You have lied.
If what I foresee be serious, our swords will pierce the greats.
Once al-Abbas asked the Prophet (s): "O messenger of Allah! Do you pray for
Abu Talib?"
The Prophet (s) answered him: "Every good I hope for him from my God."
The books of Hadith mentioned a true tradition that the Prophet (s) had
said: "On the Day of Resurrection I intercede for my father, my mother, my
uncle -Abu Talib- and a brother of mine, who lived in the pre-Islamic age."
This tradition was mentioned in different ways but it had the same meaning.
These traditions imposed upon us to acknowledge the faith of the Prophet's
supporter, whom the Prophet (s) didn't mention unless he praised with the
best of words. He often prayed His God for him. Definitely the Prophet (s)
would never follow his passion but put every one in his suitable position
whether good or bad
If the Prophet (s) praised his uncle and prayed Allah to forgive him whereas
his uncle had been not a Muslim -which was far away from the prophet (s)-
then the Prophet (s) would disobey Allah -Allah forbid!- according to many
Quranic verses as:
1. (You shall not find a people who believe in Allah and the latter day
befriending those who act in opposition to Allah and His Messenger, even
though they were their (own) fathers, or their sons, or their brother, or
their kinsfolk; these are they into whose hearts He has impressed faith)
58:22.
The holy Quran denied that there were people, who believed in Allah and the
Day or Resurrection, having a bit of love to those, who had enmity against
Allah and His messenger even though there was close kinship between them.
Allah confirmed that it was impossible for believing in Him and loving the
unbelievers to be in one heart. It would be better to quote the
interpretation of az-Zamakhshari about this Quranic verse: "It appears that
it is impossible to find believing people loving the polytheists. The
purpose behind that is to make the believers avoid the enemies of Allah
completely and beware of mixing with them at all. Allah has confirmed that
by saying: (even though they were their (own) fathers) and : (these are they
into whose hearts He has imposed faith), and by comparing His saying: (there
are the Shaitan's party) with His saying: (these are Allah's party) you
won't find anything more loyal in faith than to love the lovers of Allah and
to avoid the enemies of Allah. In fact this is the very sincerest faith."
After that he mentioned a tradition had been said by the Prophet (s): "O
Allah! Don't make a dissolute or an unbeliever have a chance of getting my
kindness! For I have among what has been revealed to me this verse: (You
shall not find a people who believe in Allah and the latter day befriending
those who act in opposition to Allah and His Messenger, even though they
were their (own) fathers, or their sons, or their brothers, or their
kinsfolk; those are they into those hearts He has impressed faith.)"
The author of Majma'ul Bayan said: "It means that loving the unbelievers and
faith won't be together in one's heart." (2)
2. (O you who believe! do not take My enemy and your enemy for friends:
would you offer them love while they deny what has come to you of the truth)
60:1.
In this verse Allah had forbidden the believers from taking the unbelievers
as friends, loving them, supporting them or asking them for support. 3. (O
you who believe! do not take your father and your brother for guardians if
they love unbelief more than belief; and whoever of you takes them for a
guardian, these it is that are the unjust Say: If your fathers and your sons
and your brethren and your mates and your kinsfolk and property which you
have acquired, and the slackness of trade which you fear and dwellings which
you like, are dearer to you than Allah and His Messenger and striving in His
way, then wait till Allah brings about His command: and Allah does not guide
the transgressing people) 9:23-24.
In these verses Allah had forbidden the believers from taking their fathers
and brothers as guardians if they were unbelievers. Faith would be the cause
of preventing the sentiment between the believer and the unbeliever even if
the unbeliever was the believer's father or brother, who were be the closest
relatives of him. Then Allah said that loving the unbelievers or regarding
them as guardians would bring the believer out of the sphere of faith and
join him to the unjust people. Then Allah threatened the unbelievers of
waiting for His punishment because they were not but transgressing people.
Az-Zamakhshari when interpreting these verses mentioned that the Prophet (s)
had said: "No one of you become a faithful until he loves for the sake of
Allah and hates for the sake of Allah; he loves the farthest one to him and
hates the closest one to him for the sake of Allah."
This is a very severe verse or it may be the severest one that blames people
for their leniency in the firm of faithfulness ... let the most pious men
try themselves, will they find that they are strict in obeying the
obligations of Allah, will they prefer the religion of Allah to their
fathers and children ...?
The author of Majma'ul Bayan said: "The matter of religion is preferred to
kinship even if it leads to cut the relationship of the parents because the
faithful foreigner is better than the unfaithful relative. Al-Hassan said:
He, who follows the polytheists, is a polytheist." (3)
4. (O you who believe! whoever from among you turns back from his religion,
then Allah will bring a people. He shall love them and they shall love Him,
lowly before the believers, mighty against the unbelievers) 5:54.
5. (And had they believed in Allah and the prophet and what was revealed to
him, they would not have taken them for friends but! most of them are
transgressors) 5:81.
Allah had made among the conditions of faithfulness the cordiality and the
familiarity among the believers to be as one hand or as the compact
structure; each part tightened the other.
The mightiness and severity against the unbelievers would restrain them from
ravaging the tight structure of the believers and from separating their firm
unity.
Ibn Abbas said: "You find that the believers are kind and lenient to each
other as the child to his father and as the slave to his master and you
found them severe and rough towards the unbelievers like the beast towards
his prey."
In the second verse Allah denied the faith of those, who took the
unbelievers as friends and hence they deserved rage and wrath of Allah. They
would remain in Hell for ever.
"Supporting the unbelievers by some of the believers is a sufficient
evidence proving their hypocrisy and that their faith is not true but they
still keep on their unbelief and hypocrisy."
6. (Muhammad is the Messenger of Allah, and those with him are firm of heart
against the unbelievers, compassionate among themselves) 48:29.
The interpreters mentioned after this verse a saying of al-Hassan: "They
-the believers- avoided the unbelievers and the polytheists to a degree that
they tried to evade even their cloths not to touch their own cloths and
their bodies not to touch their own bodies."
After some sayings mentioned by az-Zamakhshari he added: "The Muslims at
every age have to pay much attention to this avoidance. They have to be
strict towards those, who don't believe in their own religion and beliefs,
and have to avoid them. They have to be kind to their brethren in Islam, to
treat them benevolently, to defend them against any harm, to help them, to
be lenient to them and to be very polite and honest with them." (1)
But unfortunately the Muslims did the opposite. As if the verse was reversed
in their minds. They became kind to their opponents and strict and severe
among themselves. Some of them sacrificed their brothers in religion for the
sake of their enemies. Some of them did evil to each other that even the
enemy wouldn't do. Unfortunately they submitted to the enemies of their
religion whether in the same country they were or abroad; in the west or in
the east and loved them more than their fellow people. The exceeded in
committing crimes and treason to achieve their private interests, which
were, in fact, the interests of the enemy of their religion. They sacrificed
their citizens and presented their nation as delicious bite to the odious
colonist.
Such people, at last, would never get save bad rewards for the sins they
committed.
Hence the ties of the umma split and the unity crumbled. The fire of
disagreement crept into everything like the flame when breaking out in the
dry firewood.
Let's go back to our subject of the verses mentioned above. Was it possible
for the Prophet of Islam to be kind and merciful to a polytheist unbeliever
just because that polytheist was his relative and to deny all those verses
that were revealed to him by the Heaven?
Would he accept to be defended by a polytheist unbeliever whereas he himself
had said; "O Allah! Don't make a dissolute or an unbeliever have a chance of
getting my kindness" ...?
The truth was that this man, who assisted, supported and did the Prophet (s)
favors, and then the Prophet (s) had to be grateful to him and had to love
him and to praise him often and often ... this truth would contradict the
meanings of these verses, which were full of threat, severity, warning and
wrath.
This wouldn't be justified unless we said -Allah forbid!- that the Prophet
(s) didn't pay any attention to the orders of his God that were revealed to
him and that he indifferently contradicted the principles of the holy Quran!
We would say so to justify the saying of the fabricators that Abu Talib was
unbeliever after it had been proved that he had assisted and protected the
Prophet (s) and his mission so firmly and bravely.
Since no one could dare to say this, so one would be obliged to confess that
Abu Talib was a faithful after it was proved without any doubt that the
Prophet (s) had often prayed for him, praised him and glorified him whenever
mentioning him.
All that, away from the great deeds Abu Talib had done and the
acknowledgement he had left on the page of the existence, made the light of
Abu Talib's faith shine with the rays of certainty.
Mention of Hadrat Abu Talib (A.S.) in the sayings of Imam Ali (A.S.)
When we move to the sayings of Imam Ali (s) about his father, we will find
many evidences confirming the true faith of his father to confute all the
fabricated lies about his unfaithfulness.
When his father closed his eyes and his soul went high to the better world,
he came to tell the Prophet (s) of the sad news. The Prophet (s) instructed
him of what to do. He washed his father's body (did the ghusl), embalmed it
and enshrouded it and then he escorted his father towards the tomb as the
Prophet (s) had ordered him to do.
Would these things have been done for other than the Muslims? I don't know
what to say ...!
Then he saw the Prophet (s) standing in front of his father's body; praising
him with the best of words, his tears coming down from his eyes and the
sighs of pain stumbling in his chest.
Days passed. The Prophet (s) became so distressed. Difficult conditions
surrounded him from every side. He became in a critical situation. He began
to sigh with complaint and pain for the great loss of his kind uncle.
The image of Abu Talib passed by Ali's mind. He remembered his father's
brave situation towards the mission and how he had defended and protected
the Prophet (s). His emotions began to boil and the thorn of his inner pain
began to sting him. Tears came down of his eyes while uttering these verses
of poetry:
O Abu Talib! The shelter of resorters!
The rain for barren lands!
The light in darkness!
Losing you undermined us.
Allah may have mercy upon you Allah may please you; that you were a good
uncle for al-Mustafa.
The years passed and the Umayyads tried their best to fabricate false
traditions, whose flames reached Imam Ali (s).
One day Imam Ali was in the yard of the mosque surrounded by the people,
when a man of those, who had heard the fabricated traditions until he became
confused between the truthfulness and the falseness, came to him and said:
"O Ameerul Mo'mineen! You are in this high position, which Allah has put you
in, while your father has been tortured in Hell ...?"
Imam Ali's face reddened with anger about what lies the Umayyads had been
fabricating. He answered the man: "Hush up! May Allah shut your mouth! By
Allah, who had sent Muhammad as Prophet, if my father would intercede for
every guilty on the earth, Allah would respond to his intercession! Has my
father been tortured in hell whereas his son is the diviner between (the
people of) Paradise and Hell? The light of Abu Talib, in the Day of
Resurrection, will put out the lights of all the creatures except five
lights ..."
Such a man like Imam Ali with his high position, qualities, virtues and
excellences, who had been at the top of faithfulness and who had never been
polluted with the dregs of polytheism, would be some how affected by his
father if he was not faithful or he was polytheist for something of that
would defect the pure page of the son, demean his virtue and hurt his high
position.
Once again Imam Ali said: "By Allah! Neither my father nor my grandfathers
Abdul Muttalib, Hashem or Abd Manaf had worshiped an idol at all. They
offered prayers towards the House (the Kaaba) according to the religion of
Prophet Abraham (s), to whose beliefs they had kept." (1)
Abut-Tufayl Aamir bin Wa'ila narrated a tradition that Imam Ali had said:
"When my father was dying, the Prophet (s) was with him. Then the Prophet
(s) told me of something about my father that was better to me than this
worldly life and all what it has."
Another time he said showing why his father Abu Talib hadn't announced his
faith openly:"By Allah, Abu Talib (Abd Manaf bin Abdul Muttalib) was a
faithful Muslim, but he kept his faith secret fearing for the Hashemites
that Quraysh many harm them."
Once again he said: "Abu Talib didn't die until he made the Prophet (s)
pleased with him."
These were the sayings of Imam Ali about his father. They were sufficient
evidences confirming his father's faith. Imam Ali announced his sayings
intendedly after he had heard the lies accusing his father of unbelieving.
Did Imam Ali say so just out of the sentiment of fatherhood or the
enthusiasm of kinship without concerning the reality and the truth?
I don't think that any one, who believes in Islam sincerely, will dare to
say so because he will violate the excellent position of the imam of the
Muslims and the true guardian of Islam besides that he will contradict the
traditions had been said by the Prophet (s) talking about the virtues of
Imam Ali.
Ali would never deviate from the rightness whatever happened. The Prophet
(s) said: "Ali is with the rightness and the rightness is with Ali. It turns
with him wherever he turns."
We don't need to mention every tradition said by the Prophet (s) about his
loyal guardian Ali for these traditions were as clear as the light of the
sun.
If there was someone justifying Imam Ali's sayings as they were out of
kinship, he would certainly criticize the Prophet (s) for the Prophet (s)
had praised a man, whose sentiment overcame his faith and who preferred his
relatives to his religion and consequently he would follow the falseness and
change the rightness! The sacred duty of Imam Ali was to disavow his father
if he was polytheist when died. His father would be considered as enemy of
Allah and then Imam Ali did never have to praise him because the right of
the father would never be above the right of Allah. He had to follow the
conduct of his father Prophet Abraham (s) as the holy Quran said: (... but
when it became clear to him that he was an enemy of Allah, he declare
himself to be clear of him) 9:114.
He wouldn't have to follow an enemy of Allah if he was a true faithful but
he had to follow his God's orders if he wanted to be near to Him.
No one among the Muslims, all in all, would be equal to Ali in his faith and
in obeying Allah and His Apostle.
The Islamic history showed us excellent examples of sincere faithfulness
among the Muslims, who trod upon their emotions towards their close
relatives, whether their fathers or brothers, if the kinship would
contradict their belief. Nothing would stand against the powerfulness of the
true faithfulness whatever it was.
The history mentioned the situations of Abdullah bin Abdullah bin Ubayy bin
Salool (1) towards his father, who uttered some words of hypocrisy during
the battle against the tribe of al-Mustalaq and caused a kind of separation
among the Muslims.
When Abdullah heard of that, he went to the Prophet (s) and said; "O
messenger of Allah! I heard that you want to kill my father. If it is true,
you order me to do that. I myself will kill him and bring you his head. I
fear, if you order someone else to kill him, that my self won't let me look
at my father's killer walking among the people and then I may kill him and
so I will kill a believer for the sake of an unbeliever and hence I go to
Hell."
He begged the Prophet (s) that no one would kill his father other than him!
He feared, if the task would be carried out by other than him, that he might
revenge on the killer and so he would commit what would bring him the wrath
of Allah! But if he himself killed his father, his sincerity towards Allah
wouldn't be affected by any rage against his father's killer, although he
would suffer too much when killing his father with his own hands. The
merciful Prophet relieved Abdullah from the two when he forgave this
hypocrite and set him free just for the sake of his faithful son.
This is another event showing the dominance of the religious enthusiasm over
the sentiment of the kinship.
After the battle of Siffeen, Adiy bin Hatim with his son Zayd passed by the
killed soldiers. Among the killed soldiers of the army of Mo'awiya there was
Zayd's uncle (his mother's brother). Zayd went looking for his uncle's
killer. When he found the killer he killed him with his spear. Then Adiy
became so angry with his son Zayd and he scolded him, blamed him and abused
him and his mother severely. He said to his son: "O son of obscene woman! I
am not on the religion of Muhammad, unless I hand you over to them to kill
you."
But Zayd fled from his father and joined Mo'awiya, who received him well and
safeguarded him. Then Adiy raised his hands towards the Heaven cursing his
son. He said: "O Allah! Zayd has parted with the Muslims and has joined the
unbelievers. O Allah, hit him with an arrow of Yours that never misses him!
By Allah, I will never talk with him a single word at all and I will never
live with him under one roof at all." (2)
However great the sentiment of fatherhood towards the son was but you found
that Adiy wanted to kill his son because he had committed a sin by killing
an innocent faithful Muslim, but he had not but to pray Allah against him
when he fled from him towards the unjust band of Mo'awiya.
This was not the only event of this kind in the battle of Siffeen. There was
another one mentioned by the historians:
A warrior from among the oppressive army of Mo'awiya came out challenging to
duel with one of the army of Imam Ali. They fought for a while of time until
the soldier of Imam Ali could throw his enemy to the ground and sit on his
chest. Before he tried to kill him, he uncovered his face and it appeared
that he was his brother but he heard many voices of his army asking to kill
him. He waited a while and said to them: "He is my brother." They answered
him: "Leave him alone." But he wouldn't do that without being satisfied with
a true justification for he wouldn't prefer brotherhood to his religious
duty. He answered: "Never! Until ameerul mo'mineen permits me to leave him
alone!" When Imam Ali was told of that, he said to him: "Let him go!"
Unless He didn't receive the order of his leader Imam Ali, he would
definitely kill his brother for the sake of his faith and belief.
These men wouldn't be, at all, more faithful or sincere than Imam Ali, on
whose shoulders Islam was erected and by whose sword, which overthrew the
great heads of the polytheists, Islam became so strong.
Imam Ali definitely would never let his father alone if he knew that he was
unbeliever nor would he praised him falsely at all. It was he, who was the
highest example, after the Prophet (s), of faithfulness and devotedness in
the pure way of Allah and His Apostle.
If Ali was not certain about his father's faith, he would never deny the
lies fabricated against him nor would he praise him with the best of words.
He was worthier than anyone else to say the truth even though it was against
his father. His great faith and devotedness would never let him deviate from
the clear way of rightness.
He was the worthier, after the Prophet (s), in keeping to the orders of the
holy Quran and refraining from its prohibitions.
We saw that the Quranic verses mentioned above were full of terrible
meanings of threat against those, who would follow the unbelievers ... and
certainly Ali, who was the ideal example of rightfulness, would never
contradict a single word of the holy Quran!
It would be better to mention for the reader this passage of one of Imam
Ali's speeches said in front of the all in one of the days of the battle of
Siffeen:
"When we had been with the Prophet (s), we killed our fathers, sons,
brothers and uncles and that strengthened our faith and our submission to
the orders of Islam. We tolerated the bitterest of sufferings for the sake
of the jihad and dueling the heroes of the enemy ..."
What a wonderful image it was! It showed us the powerfullness and the
firmness of the Muslims in realizing the rightness and defeating the
falseness even if the victims were their fathers and sons as they were
described by the holy Quran.
Mention of Hadrat Abu Talib (A.S.) in the sayings of the Ahlul Bayt (A.S.)
If we studied the biographies of Ahlul Bayt, we would find that each of them
had confuted the accusations had been ascribed to Abu Talib. They declared
the reasons behind those accusations, which distorted the faith of Abu Talib
and made him one of the unbelievers.
Whenever the lies and the fabrications increased, a word of rightness came
out to scatter all that confusion and a ray of truthfulness shone to clarify
the darkness of that unfairness and evil wills.
1. One of those, who had heard of the lies fabricated about the faith of Abu
Talib, asked Imam Sajjad -Ali bin al-Husayn- (s) about those accusations.
Imam Sajjad said: "Yes!"
The asker repeated his question to be certain about the source of those
accusations and to know whether they were true or not: "There are some
people here pretending that Abu Talib was unbeliever!"
Imam Sajjad sighed painfully and cried loudly: "How wonder! Did they accuse
Abu Talib (of being unbeliever) or they accused the Prophet (s), who had
been ordered by Allah not to let a believing woman keep on living with an
unbelieving man as his wife in many Quranic verses? No one doubted that
Fatima bint Assad was one of the first faithful women. She had been still
Abu Talib's wife until he died."
The saying of Imam Sajjad showed that whoever thought that Abu Talib was
unbeliever, accused the Prophet (s) of contradicting the orders of the holy
Quran or being indifferent to apply them to his uncle.
No one at all could deny the true faithfulness of Fatima bint Assad, Abu
Talib's wife and Ali's mother, and no one could say that the Prophet (s) had
annulled the marriage of Abu Talib and his wife Fatima. If Abu Talib was
unfaithful, then the Prophet (s) had to separate between him and his
faithful wife.
As long as Fatima bint Assad had been still as Abu Talib's wife until he
died, so whoever said that Abu Talib was unfaithful, definitely would accuse
the Prophet (s) of disobeying his God. Hence whoever accused Abu Talib of
being unfaithful would impudently accuse the heart of Islam; the great
Prophet (s).
2. Imam Baqir was asked about the false tradition fabricated against Abu
Talib saying that Abu Talib would be in Hell. He answered: "If the faith of
the Abu Talib is put in a scale of a balance and the faith of the peoples is
put in the other scale, the faith of Abu Talib will outweigh."
Then he said: "Don't you know that ameerul mo'mineen Ali (s) ordered to
offer the hajj for the sake of Abdullah, Aamina and Abu Talib during his
lifetime (Ali's lifetime) and then he ordered in his will to offer the hajj
for them."
The faithfulness of Abu Talib was of a prudent man not of an imitator. It
was faithfulness of a struggling supporter. Abu Talib was the leader of the
greatest tribe among all the Arabs. In fact it was the essence of the Arabs.
He was the chief of the town that all the Arabs used to visit for its
sacredness and holiness. Such an obeyed leader and a highly respected chief
turned to be a follower of an orphan, who was brought up by Abu Talib
himself. He left his leadership and high position and followed his nephew;
the Prophet, who was chosen by the Heaven to be the means between the
Creator and His creatures. Wasn't it a true faithfulness that made this
great an as same as any of the slaves, who followed the Prophet (s)?
Then Imam Baqir proved the faithfulness of Abu Talib when saying that Imam
Ali had ordered to offer the hajj for the sake of Abu Talib not only during
his lifetime (Ali's lifetime) but also after his death when recording that
in his will. Hajj was one of the basic pillars of Islam and hence Ali
wouldn't have ordered to be offered for an unfaithful man!
As for Imam Sadiq (s) he had plentiful sayings about his great grandfather
Abu Talib, in which he confuted all the accusations ascribed to his
grandfather. The age of Imam Sadiq was after the end of the state of the
Umayyads, which poured upon the people flows of disasters and distresses,
and the beginning of the state of the Abbasids, who ruled under the pretense
of getting back the rights of the Alawites. They pretended that they would
get back the rights to their actual possessors. It was just a pretense,
which they made as the cornerstone of their new state.
It was a short time when the swords were put aside from the necks of the
Alawites and the muzzles were removed from the mouths of people but
everything would be changed as soon as the bases of the state became firm
and strong.
This was an active reason that made the voice of Ja'far bin Muhammad
as-Sadiq announce the truth loudly and spread much of his lights among
people. Although the time was short for him, he could spread the pure
principles of the Hashemites. Abu Talib, the assistant of the Prophet (s),
had his enough share of Imam Sadiq's active traditions.
Once someone asked Imam Sadiq: "People pretend that Abu Talib is in Hell!"
Imam Sadiq said: "They tell but lies! Gabriel had never revealed such a
thing."
Then he added: "The example of Abu Talib was like the example of the Fellows
of the Cave; they concealed their faith and announced polytheism and so
Allah rewarded them doubly. Abu Talib also concealed his faith and announce
polytheism so Allah rewarded him doubly ... He didn't leave this worldly
life until he was told that he would be in Paradise ... How do they describe
him so? Gabriel had come down in the night when Abu Talib died and said: "O
Muhammad! Go out of Mecca! You have no supporter in it after Abu Talib."
Imam Sadiq said that Allah would reward Abu Talib twice that he could keep
his faith secret when he found that it was better; therefore he would be
rewarded for his faith and he would be rewarded for keeping his faith
secret. Not everyone could conceal what one believed in even if it was in
the interest of the mission.
Imam Sadiq compared Abu Talib with the Fellows of the Cave mentioned in the
Quran and he said that Allah had brought him good news (via the revelation
to the Prophet (s)) that he would be in Paradise. This was not an
unbelievable thing after the historians had mentioned that the Prophet (s)
had told somme people that they would be in Paradise. There might be some
ones among them, who wouldn't be equal to Abu Talib in his defending and
supporting Islam!
Then Imam Sadiq mentioned a great evidence confirming the faithfulness of
Abu Talib when saying that Gabriel had ordered the Prophet (s) to leave
Mecca after the death of Abu Talib because by the death of Abu Talib, the
Prophet (s) had lost the support and protection in Mecca. Would such a man
like Abu Talib be unbeliever or would Hell be his reward? If it was so then
there would be no difference between the Muslims and the polytheist.
Once there was a conversation between Imam Sadiq and Yonus bin Nabata. Imam
Sadiq asked Yonus: "O Yonus! What do people say about Abu Talib?" Yonus
said: "They say that he is in Hell, in which his head boils."
Imam Sadiq said: "Have told lies the enemies of Allah! Abu Talib is one of
the companions of (the Prophets, the truthful, the martyrs and the good, and
a goodly company are they
Once again Imam Sadiq answered a man asking him that people pretended that
Abu Talib was unbeliever: "They tell but lies! How is that and he had said:
Don't you know that we have found Muhammad a Prophet as Moses! It had been
recorded in the first Books!
Once again he said: "How was Abu Talib unbeliever whereas he had said:
They knew well that our sons had never been a liar, nor had he cared for
absurdities.
And a white-faced, with whose face it is prayed, so that the clouds bring
goodness.
He is the shelter of the orphans and the guardian of the widows."
Imam Sadiq said: "Ameerul mo'mineen (Imam Ali) was pleased with the poetry
of Abu Talib to be recited and recorded. He said: Learn it (the poetry) and
teach it to your children for it complies with the religion of Allah and it
has much knowledge."
Besides that this tradition had a clear witness by Ali about the
faithfulness of his father. It showed us the value and the high position of
Abu Talib. Imam Ali became so pleased when he heard his father's poetry;
therefore he ordered that it should be learned and taught because it
complied with the mission of Allah and it had much divine knowledge about
the previous religions of Allah.
4. Imam Musa al-Kadhim was asked by Durst bin Abu Mansoor about Abu Talib.
The asker didn't ask about the faithfulness of Abu Talib because this was
certain for him but he asked about something above the faithfulness.
He asked: "Was the Prophet (s) submissive to Abu Talib?"
Imam Kadhim said: "No! but he (Abu Talib) was the depositee of the precepts
and then he delivered them to him (to the Prophet (s)).
The man asked: "Did he deliver the precepts to the Prophet (s) as if the
Prophet (s) was submissive to him?"
Imam Kadhim said: "If the Prophet (s) was submissive to him, he wouldn't
deliver the precepts to him!"
The man asked: "Then what about Abu Talib?"
Imam Kadhim said: "He believed in the Prophet (s) and in his mission and so
he delivered the precepts to him.")
This tradition confirmed what we have said about the personality of Abu
Talib in this book.
A man like Abu Talib was necessary to be available in order to connect the
ray of the mission of Abraham (s) to the shining flame of the Mission of
Muhammad (s).
The tradition showed us that the asker was certain about the faithfulness of
Abu Talib and he thought that Abu Talib was the depositee of the precepts,
which he had to deliver them to Prophet Muhammad (s). Definitely no
polytheist would have been deposited with this divine heritage.
The asker thought, as he had already known the high position of Abu Talib,
that Prophet Muhammad (s), before the advent of the mission, was submissive
to Abu Talib as guardian but Imam Kadhim removed this illusion from the
asker's mind when answering him so clearly.
After the clouds of illusion had left the asker's mind, he asked about the
situation of Abu Talib and Imam Kadhim answered him that Abu Talib had
confessed the prophecy of Muhammad and believed in Allah otherwise he
wouldn't have delivered the precepts to the Prophet (s).
5. Abban bin Mahmood wrote to Imam Reza (s) when his faith was about to be
shaken by the fabricated lies: "May Allah make me die for you! I am in doubt
about the faith of Abu Talib!"
Imam Reza (s) wrote to him: "(And whoever acts hostilely to the Messenger
after that guidance has become manifest to him, and follows other than the
way of the believers, We will turn him to that to which he has (himself)
turned and make him enter Hell; and it is an evil resort) (2) Then: if you
don't confess the faithfulness of Abu Talib, your fate will be to Hell." (3)
The answer of Imam Reza showed that doubting about the faithfulness of Abu
Talib contradicted believing in the Prophet (s) and deviate from the way of
guidance after knowing it and whoever deviated from the right way of
guidance would be out of the sphere of faith and then his way would lead him
to Hell. It would be considered as harming the Prophet (s) and harming the
Prophet (s) was a guilt leading to Hell.
Allah said in the holy Quran: (Surely (as for) those who speak evil thing of
Allah and His Messenger, Allah has cursed them in this world and the here
after, and He has prepared for them a chastisement bringing disgrace) 33:57,
and: (and (as for) those who molest the Messenger of Allah, they shall have
a painful punishment) 9:61.
The Prophet (s) said in one of his tradition: "He, who harms a hair of mine,
harms me and whoever harms me, harms Allah."
6. Imam Askari (al-Hasan bin Ali) said in a long tradition narrated by his
grandfathers: "Allah the Almighty had revealed to his messenger (Muhammad):
(I have assisted you with two groups of assistants; a group supports you
secretly and the other supports you openly. As for the group that supports
you secretly, their master and the best of them is your uncle Abu Talib but
as for the group that support you openly, their master and the best of them
is his son Ali bin Abu Talib."
Then he added: "Abu Talib is like the believer of the Pharaoh's people; he
keeps his faithfulness secret." One of the two groups had to carry out its
task secretly as long as carrying it out openly was not possible for it ...
like the support of the angels as mentioned by the Quran: (... and sent down
hosts which you did not see) 9:26. (... and strengthened him with hosts
which you did not see) 9:40.
(... that your Lord should assist you with three thousand of the angels sent
down) 3:124. (Your Lord will assist you with five thousand of the
havoc-making angels) 3:125. (I will assist you with a thousand of the angels
following one another) 8:9. There are many other verses talking about this
subject.
Abu Talib wouldn't be able to support the Prophet (s) unless he kept his
faith secret. He was like the believer of the pharaoh's people, whose story
had been mentioned by the Quran. If the believer of the Pharaoh's people
hadn't concealed his faithfulness, the Pharaoh would have killed Prophet
Moses (s). His situation was so active among his people, who didn't know
that he was a believer but they thought that he was like them. So was the
situation of Abu Talib towards the mission of the Prophet (s). To this
meaning Imam Askari referred when he mentioned this tradition narrated by
his fathers, who had ascribed it to the Prophet (s).
No one could suspect the sayings of the Prophet's progeny and think that
their sayings might be untrue after the Quran had confirmed their
infallibility by saying: (Allah only desires to keep away the uncleanness
from you, O people of the House! and to purify you a (thorough) purifying)
33:33.
This Quranic verse declares the infallibility of the pure Prophet's progeny
in spite of the disgraceful attempts of some deviate interpreters to distort
its meaning.
Ahlul Bayt were equal to the holy Quran. They were as a rope extended
between the Heaven and the earth; whoever kept to it would get to the top of
eternality and whoever turned aside from it, would remain at the foot
surrounded with dangers of destruction.
The Prophet (s) said: "I have left among you two weighty things, which if
you keep to, you will never go astray at all; the Book of Allah and my
family. They will never separate until they come to me at the river in
Paradise."
This true tradition, which had been agreed upon by the consensus of the
Muslims, was another evidence showing the infallibility of the Prophet's
progeny.
whoever suspected the, would suspect the Quran, whose equal they were, and
whoever let them down, would be perished.
There are many other Quranic verses and prophetic traditions confirming the
infallibility and purity of the Prophet's progeny. We don't want to mention
them for they are not of our subject.
They, who were equal to the Quran, definitely wouldn't say save
truthfulness. They were worthier than anyone else not to contradict the
Quran and they were the first to obey its orders and to refrain from its
prohibitions.
After that, would they praise a man, even if he was their father, falsely
and ascribe to him what he didn't have? Would they acquit him from a real
guilt without any evidence just because of kinship? Certainly not!
Whoever said that, would violate their high position, which was the very
position of the Prophet (s) himself, and would violate the sacredness of the
Prophet (s) and the sacredness of his mission.
Mention of Hadrat Abu Talib (A.S.) in the sayings of the Sahaba and others
We found among the Prophet's companions that there were many, whose eyes
hadn't been blinded by the evil fancies nor had they deviated from the right
way because of the personal interests, confessing the faithfulness of Abu
Talib and mentioning his good deeds.
We don't want to quote all what was said by the companions about Abu Talib
in order to prolong the research, but we want to quote some of their sayings
to be as evidence to show the truth.
1. The caliph Abu Bakr said: "Abu Talib didn't die until he had said: There
is no God but Allah and Muhammad is the messenger of Allah."
The same was said by al-Abbas.
2. Abdullah bin Abbas was asked by a man: "O cousin of the messenger of
Allah! Would you tell me about Abu Talib? Was he a Muslim or not?"
Abdullah bin Abbas answered him: "How was he not a Muslim
whereas he said:
"They knew well that our son had never been a liar, nor had he cared for
absurdities."
Abu Talib was like the Fellows of the Cave; they kept their faithfulness
secret and showed polytheism so Allah rewarded them doubly."
3. The great companion Abu Tharr, whose eyes hadn't been blinded by the
shine of gold nor had he been frightened by the violence of Mo'awiya, said:
"By Allah, whom there is no god other than! Abu Talib (may Allah be pleased
with him) didn't die until he became a Muslim ..."
4. Hassaan bin Thabit, the poet recited:
"If you mourn a dead, Please, mourn the loyal man; the brother of the
loyal."
Sibt bin aj-Jawzi when explaining this verse said: "He means Hamza and Abu
Talib."
5. These confessions were not limited to a certain age rather than the
others or to a certain class of people ... everyone, who was honest, fair,
impartial and not affected by the different fancies, had a ray of light
emitted in the darkness to light the straight way. It was a word of
rightness emitted of the mouth of the Abbasid King Abdullah al-Ma'moon,
although he was not such an honest man, but it was a fair word that slipped
away of his mouth willingly or unwillingly. He said: "By Allah, Abu Talib
became a Muslim when he said:
I supported the Prophet; the Prophet of the Lord, with swords shining like
the lightening.
I defended and protected the Prophet of the Lord, as kind guardian.
I creep to his enemies like a young camel with much heed, but I roar at them
proudly, as a lion roaring in its liar.
6. Abu Ja'far al-Iskafi, in his thesis (Naqdh al-Othmaniyya) when trying to
refute the thesis of aj-Jahidh (al-Othmaniyya), mentioned Abu Talib. He
couldn't but praise him. He said: "Abu Talib was his father (the Prophet's
father), his guardian, his supporter and defender and without him, the
Prophet (s) wouldn't succeed. But in spite of that, he (Abu Talib) didn't
become a Muslim according to most of the traditions."
We found it odd; in fact we didn't think that Abu Ja'far had said the last
statement, which contradicted the beginning of his saying, besides that Abu
Ja'far was one of those, who had said that Abu Talib was a Muslim as we will
mention it in the last chapter.
What made us doubt more about it was that our source was not the thesis
itself but the summary of the thesis, which was collected by Hasan
as-Sandoobi, whom we talked about in the beginning of the book (At the
threshold).
If it was proved that the last statement was said by Abu Ja'far, he didn't
showed his own opinion about the subject but he just said that some of the
traditions had mentioned that Abu Talib was not a Muslim.
In another place, when Abu Ja'far talked about those, who had become Muslims
because of the good praying of Abu Talib and his keeping to the Prophet (s),
he said: "... and because of him (Abu Talib) the Hashemites kept on
defending the Prophet (s) in Mecca against the tribes of Makhzoom, Sahm and
Jumah ... and because of him the Hashemites tolerated the blockade in the
Shi'b ... and because of his praying and his keeping to Muhammad (s), his
wife Fatima bint Assad became a Muslim. He was better in kindness and good
nature than Abu Bakr and others ... What prevented him from being a Muslim
-if it was proved that he hadn't been a Muslim- was but the Taqiya." )
This last statement didn't mean that he thought Abu Talib hadn't been a
Muslim as his disciple ibn Abul Hadeed declared.
This saying -if it was his- might have been said by him before he became
certain about the faithfulness of Abu Talib after researching for the truth
then he declared what he had become certain about. This word denied the
announcement of Abu Talib's faithfulness and not the faithfulness itself
because taqiya would impose upon one to conceal the true beliefs.
7. Aj-Jahidh, in spite of his disgracefull and ignorant situation in his
thesis (al-Othmaniyya) when mentioning Abu Talib to disvalue the antecedence
of Ali in being a Muslim, couldn't but to say: "Don't you know that Quraysh
and all the people of Mecca couldn't harm the Prophet (s) as long as Abu
Talib was alive?"
8. The author of Tathkiratul Khawass, after talking about Abu Talib through
the talking about Imam Ali (s) and mentioning some of the good deeds of Abu
Talib, the sayings of the Prophet (s) about Abu Talib and his praying Allah
to have mercy upon him, said: "I say: the saying that Abu Talib is among the
fellows of Paradise doesn't need pondering on it. There are many evidences
proving that; his caring for protecting the Prophet (s), supporting him,
defending him against the harm of the polytheists and the unbelievers, the
sorrow of the Prophet (s) when Abu Talib died, naming that year as the year
of sorrow by the Prophet (s) because of the death of Abu Talib and Khadeeja,
the praying of the Prophet (s) that Allah might have mercy upon Abu Talib
and might forgive him and the response of Allah to the praying of Abu Talib
especially when he insisted upon it."
Then the author tried to prove the faithfulness of Abu Talib by mentioning
the sayings of the infallible imams about him and his own sayings about the
Prophet (s) and about his religion.
It would be better to quote this passage: "... and also that no one of his
enemies mentioned that his (Abu Talib's) sons were angry that their father
was unbeliever.
Mo'awiya, the bitter enemy and opponent of him (Ali), Amr bin al-Aass,
Abdullah bin az-Zubayr, Marwan and others, in spite of criticizing him,
defaming him and ascribing to him what he was free from, did never accused
him of that his father was unbeliever ... whereas he (s) often criticized
them for the unbelief of their fathers and mothers and the meanness of their
lineage but they didn't reciprocate ...!
This was the best evidence showing his (Abu Talib's) faithfulness and
showing the bad fanaticism of those of the public (the Sunnis), who ascribed
unbelief to him.
O you, the just! Think about the evil will of the batlike people in their
enmity against the sun of Islam and its light ...!"
It was a clear evidence and a reasonable conclusion taken from the actual
reality! If those, who were the bitter enemies of Imam Ali, weren't certain
that Abu Talib was faithful, they would definitely defame Imam Ali with this
thing, whereas they tried their best to ascribe to him much many fabricated
defects, which he was certainly free from. There was no faith, no honesty
and no conscience would prevent them from that but they had no way to it.
9. We had, in this chapter, to quote this clear saying, which came out of a
Christian mouth that knew the rightness and supported it and saw the light
and led to it.
We quote it without any comment for the facts in these lines didn't need any
comment or explanation.
The historian writer Abdul Masseeh al-Antaki said: "The historians disagreed
upon the faithfulness of Abu Talib. Some said he was a Muslim and some said
he was a polytheist. Each group had evidences and prophetic traditions they
declared upon.
One like me is not to determine such a serious matter.
But the evidences taken from the actual reality confirmed the thought of
those, who said that Abu Talib was a faithful because man, however exceeded
in loving his kin; his son, his nephew or his son-in-law, could never be
indifferent to his beloved if he saw him violating his religion or belief
and trying to demolish its pillars to replace it with another religion ...
could never be indifferent unless he himself believed in the new religion
for, as you know well, that people stuck to their religions and exaggerated
in sanctifying them to a degree that a believer was ready to kill his son or
his father if he saw him scoring his religion or making little of his god.
If this was applied to the ordinary people, it would be worthier to be
applied to the upper class of them like Abu Talib, who had a high position
among Quraysh so he was obliged by himself and by his position to defend his
religion, which he and his people had already believed in, in order that his
position would still be respected, he wouldn't be mean before his people and
he wouldn't expose himself to the wrath of his gods and then to lose his
afterlife.
Hence Abu Talib must believe in the mission of his nephew (s) in his heart
but he didn't announce that for a certain purpose required by wisdom and
political affairs.
If he had announced his faithfulness at the beginning of the mission,
Quraysh would have been against him and so he would have lost his glory and
respect ... then he would be unable to defend his nephew, who was still
powerless, against the harm of Quraysh. This made him conceal his
faithfulness.
His deeds, poems and speeches showed his faithfulness clearly, especially
when defending and praising al-Mustafa(s) in his poems and speeches until
the last moment of his life, which he ended with his clear will. He could do
all that depending upon his powerfulness and high position among Quraysh.
According to that, Abu Talib was one of the best companions and supporters
undoubtedly.
How nice it would be if Islam would have some men, nowadays, who could
defend it and could restore its glory as Abu Talib had done at the dawn of
the mission, then Islam would remain glorious.
This was Abu Talib; the guardian of al-Mustafa (s), his uncle, his beloved,
his supporter and the father of our master; ameerul mo'mineen, the emir of
the religion and the victor lion of Allah, Ali bin Abu Talib ...! Yes, he
was this great man, who had brought up these two luminous suns that lighted
the sky of life and religion!"
We don't think that this clear saying needs any comment.
On the pages of history there were many examples confirming the saying that
the religious sentiment was stronger and more determined than the sentiment
of kinship. If both of them met in the field of struggle, victory would
definitely be for the first and defeat would be for the second.
10. Dr. Taha Hussayn said: "Abu Talib's kindness to the Prophet (s) was
well-known and his strife to defend him and his religion against Quraysh was
so famous."
11. The fair professor Abdul Aziz Sayyidul Ahl wrote a book about Abu Talib.
Some of the readers noticed that he hadn't declared the faithfulness of Abu
Talib.
I am on the contrary to that. I think that the professor have confessed in
the clearest way that Abu Talib was one of the first believers and the
antecedent Muslims and that he had done Islam many favors.
If the book had nothing but the few shiny lines in its preface, it would be
the best evidence proving what the author thought about the sheikh of the
Hashemites.
It would be better to quote some lines of those shiny pages. The author
said: "It was not fair for people towards the man, who had brought up the
Prophet (s) and protected him ore than forty years, that his news were
abridged, scattered and distorted and that the narrators of his news were so
few and confused ...
Then all his favors were forgotten and history, at the moment of his death,
took an odd and weak situation towards him. History talked about this man,
who had protected the prophecy and defended it strongly, sacrificingly and
faithfully, in a way as if it talked, with a tongue created by fancy, about
an adventitious thing or a new coming foreigner ...!
The man had spent all his life in supporting the Prophet (s), forced his
family to follow him, spent his power, love and monies for him, quarreled
with his enemies, stroke them and defeated them and made himself ready to
hasten sincerely to his nephew in the way of distresses.
The existence of Abu Talib was one of the necessities of the creation and a
support that must be available to make the mission survive and spread as ibn
Khaldoon had said in his theory ...
It was the will of Allah; no man, no belief and no religion would win unless
there was a sufficient support defending him or it against the terrible
fanaticism then he or it would prevail by the followers and the assistants,
but that support must be the first because without it there wouldn't be
followers and assistants."
"... and Abu Talib didn't miss the duty, which he was to do, and he wasn't
overburdened with the heavy task that he was to carry out. He supported the
Prophet (s) and assisted him, quarreled with all the people for the sake of
him and pride didn't carried him off to sin as it carried the others of the
greats, who misled the people.
Abu Talib was the master of all of Quraysh with no equal."
"The Prophet (s) cried when his uncle died; and who would cry
tenderheartedly, mercifully and faithfully if Muhammad, whose God had
brought him up well, wouldn't? He mourned his uncle, who had brought him up,
protected him, supported him and tolerated any sufferings for him. Abu Talib
was his father when he lost the father, was his right hand when he needed a
supporter and was his party when he needed a strong rightness to defeat the
falsehood and to perish the tyranny!"
We tried not to quote many sayings spread in the book but in spite of our
trying we were forced to quote the above words.
Then we want to ask the reader: "Was it possible to say that we didn't find
that the author had declared that Abu Talib was a Muslim after all what he
had said in his book? We quoted these sayings just to be as an example to
show his clear confession, which was definitely the truthful witness!
12. We found the professor George Jirdaq in his wonderful book (Imam Ali;
the Voice of the Human Justice) praising Abu Talib with wonderful statements
of esteem and glorification.
We thought that we had to quote something of this marvelous mention.
The professor said: "When his grandfather -Abdul Muttalib; the Prophet's
grandfather- died, his uncle Abu Talib -Ali's father- adopted him. The boy
kept on living in the sphere of sympathy, meekness and well-education, which
the late father had left to the resident son."
After mentioning that Abdul Muttalib had recommended Abu Talib to took after
his grandson he said; "... and he wouldn't choose Abu Talib unless he was
certain about the actual feeling and thinking of him. Although all the sons
of Abdul Muttalib were kind and sympathetic, their kindness and sympathy
were not so firm and deep like Abu Talib's.
The effect of kindness and sympathy in the good adopting and educating would
be clearer than the effect of monies; therefore Abdul Muttalib chose Abu
Talib to look after Muhammad (s).
In addition to that Abu Talib had great sympathy towards his nephew that
would force him strongly to take much care of him even if his father hadn't
recommended him to! So how would it be if both of them; his sympathy and his
father's recommendation were together?
No doubt that Abu Talib was a nice and beloved person; a nice person, who
had the wisdom of a kind old man, who was loyal and experienced and who put
all what he had of kindness, loyalty and experience in practice in any
case."
Let us listen to this wonderful word: "As if it was that when Allah had
chosen the Prophet from among the family of Abdul Muttalib, He had chosen
this generous uncle to bring him up! As if the power of the existence paved
the way for Abu Talib to know about the matter of his nephew what any one
else didn't know."
Another wonderful word said by this man talking clearly about the
personality of Abu Talib with all the good meanings it had: "... the good
meanings of Abu Talib's nature moved to be inside the soul of Muhammad. They
became a part of his self while growing under the care of the loving uncle."
"Abu Talib was the first in Islam, who recited poetry full of love towards
Muhammad and calling for supporting him. He became so angry whenever there
was a doing or a saying having some harm to his nephew." "Abu Talib didn't
forget for a moment throughout his life that Muhammad was the continuity of
the high morals, which he himself, his brother Abdullah and their father
Abdul Muttalib had spontaneously." "When Abu Talib died the Prophet (s) felt
that he lost the greatest pillar, to which he used to resort and which
defended him against the harm of Quraysh. This feeling showed the connection
of the means of goodness between Muhammad and his uncle; the chief of the
house, in which Muhammad grew and acquired his high morals!
By losing Abu Talib, Muhammad felt that he lost the supporter, who was ready
to sacrifice himself for him and to defend him against any harm, who was his
fortified shelter against Quraysh and its oppressors until he said: "I
didn't get any harm from my people until my uncle died."
How much we justify this deep sorrow that had filled Muhammad's heart after
his uncle's death?
What was the cause of this grief whereas Muhammad was so patient, determined
and confident that his mission would succeed however his enemies were many
or however his assistants were few and whatever the situations of the good
or the evil people were?
Yes! What was the cause of this grief? It was the disaster that afflicted
Muhammad (s) when he lost his uncle; the dearest man, who had been so kind
to him and who had protected him against the evils of the enemies.
The abundant tears Muhammad shed were clear evidence showing that he had
lost something of his self, his present and his past!"
Then, in another chapter, he talked about the that united the sympathy
between Muhammad and Ali as it was between Abu Talib and Muhammad and how
that unity had given its good fruits.
He said: "The connection of sympathy and brotherhood continued between
Muhammad and Ali and the cooperation between them to make the mission
succeed continued too since Muhammad had known Abu Talib and since Ali had
known Muhammad and since the three had gathered in one house, which had been
based on the meanings of magnanimity.
The qualities of the house of Abu Talib were but an incentive that made Abu
Talib and Ali understand the genius of Muhammad in a way that appeared in
the first as sympathy and sacrifice and in the second as great intellect,
deep feelings and sacrifice like the miracles!"
A reader might say that there was nothing of what the writer had praised Abu
Talib with showing that he said that Abu Talib was a Muslim because he
didn't do save showing Abu Talib's high qualities, his devotedness in loving
and protecting the Prophet (s) and his propagandizing for the mission and
for supporting the Prophet (s).
We are satisfied with this. We don't need from a great thinker like George
Jirdaq to say about the light: I see it ... when he described the light,
shows its aspects and leads to it. This is enough to make us feel that he
walks in the way of the light that he praises.
Hence we don't need to lead the reader with his hand to show him what
meanings these words have because they are too clear and they are full of
frank confession of the faithfulness of Abu Talib.
We want to refer to his sayings: "As if the power of the existence paved the
way for Abu Talib to know about the matter of his nephew what any one else
didn't know".
and: "Muhammad was the continuity of the high morals, which Abu Talib, his
brother Abdullah and their father Abdul Muttalib had spontaneously." How
would Muhammad be the continuity of these men, if they were polytheists? God
forbid!
Then what was that great soul of Abu Talib, which melted inside the soul of
Muhammad and the two souls mixed to be two parts of one thing? Then how Abu
Talib, Muhammad and Ali became one thing that couldn't be divided?
The qualities of the house of Abu Talib was the strong incident that led the
father and the son to understand the genius of the Prophet (s) in a way that
appeared in them as great sympathy and sacrifice, which were held together
just to make the mission succeed with all what that successfulness required
of deep sympathy, great intellect and sacrifice, which was like the
miracles.
That high sympathy united between the Prophet (s) and his uncle and his
cousin since he had known his uncle and since his cousin had known him to
make a firm unity that couldn't be separated since the three had gathered in
one house built upon the bases of magnanimity and virtues.
Then what was that goodness, whose means connected between Muhammad, his
uncle and Ali?
Did Muhammad acquire means of goodness from a polytheist one?
Was it hopeful to acquire goodness from a stubborn polytheist?
Could that stubborn polytheist be a partner with the messenger, who would
spread the mission of monotheism?
It was naturally for the Prophet (s), when he lost his uncle, to feel that
he lost the greatest pillars, on which he leant and by which he was
protected and his mission was defended. His uncle was the chief of the
house, in which he had been brought up with the highest of morals.
It was naturally for Muhammad (s) to be sad and sorrowful in spite of that
he was so patient and firm and in spite of his confidence in his God, Who
would definitely make his mission succeed, even if the apparent means of
success were so little that the enemies were much more than the assistants
and that the evil ones were more than the good ones.
But it was the sorrow that remained when one was afflicted by the loss of
the dearest one, who used to protect and defend ... it was the loss that
made one feel as if one lost a part of one's self extended from one's
present to the past!
These quotations are enough and we don't need to quote more. They have
enough evidences and confessions clarified by many personalities leading to
the same point although there are differences controlled by the different
fancies and aims. This point is supporting the wronged right, uncovering the
hidden facts and announcing the truth loudly, in the milieu that is full of
noisy lies, odious barking and hideous hissing of adders scattering their
poisons here and there.
But it is the bright rightness and the shiny truth ...!
Allah definitely prepares the sincere supporters and the loyal assistance of
the rightness lest the virtue and the vice be equal or lest the evil defeat
the good!
