Alhassanain(p) Network for Heritage and Islamic Thought

Development of History and Hadith Collections

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Let us read the following tradition very carefully and judge for ourselves if we can ever give a possibility that such words have been uttered by the messenger of Allah. The tradition is in Sahih Muslim, and is written in the section of necessity of joining to the majority of people, and is as follows:

Narrated Hudayfh Ibn al-Yaman:

Prophet said: "There will come rulers after me who do not guide to my guidance and do not practice my Sunnah, and the hearts of some them are the hearts of Satans but they are in the body of human.”I said: "What should we do at that time?”Prophet (S) said: "You should just listen to them and obey those rulers. No matter if the hurt you and take your wealth, you should follow them and obey them."

Sunni reference: Sahih Muslim, Chapter of al-Imaarah (chapter 33 for the Arabic version), Section of necessity of joining the majority, 1980 Edition, Arabic version (Saudi Arabia), v3, p1476, Tradition #52.

This is the Arabic text of the above tradition narrated by Sahih Muslim:

يكون بعدي أئمة لا يهتدون بهداي ولا يستنون بسنتي، وسيقوم فيهم رجال قلوبهم قلوب الشياطين، في جثمان إنس، قال قلت: كيف أصنع يا رسول الله إن أدركت ذلك؟ قال: تسمع وتطيع، وإن ضرب ظهرك وأخذ مالك فاسمع وأطع

The above was just one example. There are more than 12 traditions similar to this in the same section of Sahih Muslim. Who sold such traditions as Sahih (authentic) to us? Aren’t they those who wanted to make their kingdom strong and away from any possible opposition? Any complaint is against the above alleged word of prophet, and those people are sentenced to death. In another tradition in the following section in Sahih Muslim, prophet has ordered to kill those who disobey these unjust rulers. Let us see where the origins of these books are, and who controlled the writing of them.

Muawiyah was the first one who turned his attention to write the history and collecting the fabricated Hadiths (traditions). He got a history of the ancients written by a person in the name of Ubayd whom he called him from Yemen.

Marwan who had been exiled by the Prophet for his anti-Islamic activities and who had a great influence with Uthman, was the implacable foe of ‘Ali. His son, Abdul Malik ascended the throne in year 65 AH, reestablished himself in year 73, and died in year 86. Abdul Malik was the one under whose funding finally a set of Islamic History, Hadith (tradition), and Tafsir (interpretation of the Qur’an) was provided. al-Zuhri was the first historian who wrote the history of Islam under the direct order and fund of Abdul Malik. He also wrote Hadith collection. The works of al-Zuhri was one of the main source for al-Bukhari. al-Zuhri was attached to the royal family of Abdul Malik, and was the tutor of his sons. (See "al-Sirah al-Nabawiyyah,”by Shibli who is a great Sunni historian, part I, pp.13-17).

Among the students of al-Zuhri, two persons, namely Musa Ibn Uqbah, and Muhammad Ibn Ishaq became famous historians. The former was a slave of the house of Zubair. Although his history is not available today, it had been the most popular work on history for a long time. You will find its references in many history books on different subjects.

The second student, Muhammad Ibn Ishaq is the most famous historian for Sunnis. His biography of the Prophet, called "Sirah Rasul Allah", is still the accredited authority on the subject in the shape that was given to it by Ibn Hisham, and is known as "al-Sirah of Ibn Hisham".

al-Zuhri is the first who compiled the Hadith also. (See "al-Sirah al- Nabawiyyah,”by Shibli, part I, pp.13-17). All Sunni History and Hadith books written afterwards by other people were in great influence of these works.

The above gives evidence to the following facts:

1- Sunni Hadith and History books were first compiled under the direct order of Umayyah Kings,

2- The first authors were al-Zuhri, and his two students Musa and Muhammad Ibn Ishaq,

3- These authors were attached to the royal family of the Umayyah kings.

The hatred of the house of Umayyah against Bani Hashim (the house of Prophet and ‘Ali) is well-known. The wars of Abu Sufyan and his son Muawiyah against Prophet and ‘Ali respectively, also the horrible massacre of the grandson of prophet at Karbala by the grandson of Abu Sufyan, are only some of top items among the long list of such crimes. These are the criminals who FIRST wrote the history and Hadith books. (The books written afterwards by other people were in great influence of these works.) They fabricated many traditions to justify their deeds, and to say that prophet has ordered us to obey them even if they are unjust. What I quoted above was just one example of such traditions.

Who was the first one that used the term "Ahlussunnah and al-Jama’ah"? If one searches through the history books, he will find that they agreed to call the year in which Muawiyah seized the power as "The Year of al- Jama’ah”meaning the majority of people. It was called so, because the nation had already become divided into two factions after the death of Uthman: The Shi’a of ‘Ali and the followers of Muawiyah. When Imam ‘Ali (as) was martyred and Muawiyah took over the power, the year was called "al- Jama’ah". Out of these two parties, the majority leading by Muawiyah won the throne, and the other party was considered as a dangerous rival.

Therefore the name of "Ahl al-Sunnah and al-Jama’ah”indicates the Sunnah of Prophet merged by the innovations by Muawiyah, and the agreement on his leadership.

The Imams and members of Ahlul-Bayt who are the descendants of the Prophet, know more than anybody else about the Sunnah of their grandfather and what it entails, for as the proverb goes: "The people of Mecca know its paths better than anyone else". But the majority of people did/do not follow the 12 Imams whom prophet has mentioned their numbers (see Sahih al-Bukhari) and their names (see Sunni books like "Yanabi’ul Mawaddah”by al-Qunduzi al-Hanafi). Despite the acknowledgment of al-Bukhari and Muslim about 12 Imams, they always stop at the four Caliphs.

Shi’a-Sunni And Scrutinizing Hadith

One major difference between the Shi’a and the Sunnis is that Sunnis accept any tradition from any companions no matter if these companions fought each other, abused each other, rebelled against their righteous Caliph, and or innovate new things in to the religion.

The Shi’a, however, believe that all the narrators in the chain of a document should have been just. If they have done any injustice in the history (such as those mentioned above) their narrations are void for us unless the same tradition has been narrated with another chain of narrators who all of them are proven to be trustworthy.

One of the Wahhabi friends said that Shi’a, when narrating a Hadith, only say the Imam so and so said, one of our friends said...Now how we can authenticise the Hadith?

If a person has heard something directly from the 12 Imams, and that person is trustworthy for the Shi’a and his narration is not against Qur’an, then the tradition is authentic for us, since we believe in the infallibility of Imams as well as Prophets. The knowledge of Imam has been derived from the knowledge of their fathers and forefathers up to the Prophet (S).

However, the chain of narrators should be evaluated. If the chain turns out to be broken (i.e., one element in the chain is missing), then the tradition is considered weak in Isnad. Thus all the narrators should be named, and this is the case for the majority of Shi’i collections of traditions.

Nevertheless, there are only a number of traditions in Usul Kafi in which the last element in the chain is missing, i.e., the name of the person who reported to Kulaini in person. In stead of mentioning his name, Kulaini has used the phrase "a group of our associates". But Kulaini has mentioned all other elements in the chain.

The reason for this was that, as I mentioned, Shi’a have always been under prosecution of unjust rulers including the Abbasids. If Kulaini (ra) have mentioned the names of those who reported to him and were still alive, and if the book could have found his way to the officials, then all those reporters would have been killed. To protect them, he did not mention their names and codified it by saying "a group of our associates". However he mentioned the name of those who reported to him but died during Kulaini’s life.

But the good news is that since Kulaini knew the regulations of scrutinizing of the traditions by the Shi’a, he told some of his students how the names of the last narrators are codieifed. More specifically, it was mentioned that:

I. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ahmad Ibn Muhammad Ibn Isa", then the group here means the following five persons:

1.Abu Ja’far Muhammad Ibn Yahya al-Attar al-Qummi

2.’Ali Ibn Musa Ibn Ja’far al-Kamandani

3.Abu Sulayman Dawud Ibn Kawrah al-Qummi

4.Abu ‘Ali Ahmad Ibn Idris Ibn Ahmad al-Ash’ari al-Qummi

5.Abul Hasan ‘Ali Ibn Ibrahim Ibn Hashim al-Qummi.

II. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ahmad Ibn Muhammad Ibn Khalid al-Barqi", then the group here means the following four persons:

1.Abul Hasan ‘Ali Ibn Ibrahim Ibn Hashim al-Qummi

2.Muhammad Ibn Abdillah Ibn Udhaynah

3.Ahmad Ibn Abillah Ibn Umayyah

4. ‘Ali Ibn al-Husayn al-Sa’d Abadi.

III. Whenever you read in Usul Kafi, that "a group of our associates narrated from Sahl Ibn Ziyad", then the group here means the following four persons:

1. Abul Hasan ‘Ali Ibn Muhammad Ibn Ibrahim Ibn Aban al-Razi, who is known as Allan al-Kulaini

2. Abul Husayn Muhammad Ibn Abdillah Ja’far Ibn Muhammad Ibn Awn al- Asadi al-Kufi, resident of ray.

3. Muhammad Ibn al-Husayn Ibn Farrukh al-Saffar al-Qummi

4. Muhammad Ibn Aqil al-Kulaini.

IV. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ja’far Ibn Muhammad who narrated from al-Hasan Ibn ‘Ali Ibn al-Faddal", then the group here consists of the following person:

1. Abu Abdillah al-Husayn Ibn Muhammad Ibn Imran Ibn Abi Bakr al- Ash’ari al-Qummi.

Thus the narrators of those traditions are known and can be evaluated accordingly. Nontheless, we do not claim that al-Kafi is an all authentic book of traditions for the Shi’a. There are certain traditions in al-Kafi which are reported by weak narrators who are known to the Shi’a scholars of Hadith.

Imam ‘Ali (as) said: Be the enemy of the oppressor and the helper of the oppressed one.

قالَ الإمام علي عليه السلام: كونو للظالم خصماً و للمظلوم عوناً

(Nahjul Balagha, the sayings of Imam ‘Ali)

Please compare this tradition of Imam ‘Ali with the tradition of Sahih Muslim given at the beginning of the article.

Islam of Abu Talib Part 1

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

It would be interesting if we analyze the verses that some Sunni commentators have aleged to have revealed for the disbelief of Abu Talib (ra). The first one is:

And they prohibit (others) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it. Surah 6- The Cattle (An’aam) - Verse 26

- Tabari relates from Sufiyan Soori who relates it from Habeeb ibn Abu Sabit who narrated it from somebody saying that Ibn Abbas said ‘that this verse came down for Abu Talib, because he used to

protect Muhammad from the Kufar but he never recited the Kalima.’

Sunni References:

- Tabaqat of Ibne Sa’ad, v 2 p 105

- History of Tabari, v 7 p 100

- Tafseer Ibn Katheer, v 2 p 127

- Tafseer Kashaf, v 1 p 448

- Tafseer Qurtubi, v 6 p 406

- and many many more

Now let us see for ourselves if the ideology behind the above interpretation is correct or not, so that we would have no doubts in our minds. Further scrutiny of the above interpretation would lead us to believe that it is nothing but a futile effort to discredit Abu Talib:

- The verse talks about living people, since the verse mentions that ‘ people who prevent others from doing it and neither do it ‘. Of course a dead person can’t think of preventing others from a course of action, and they have to be living to do so. This convinces us to believe that this verse can’t be for Abu Talib.

The chain of narrators terminates after Habeeb ibn Abu Sabit and Sufyan doesn’t mention who narrated it from Habeeb ibn Abu Sabit, and all he says that he (Habeeb) narrated it from some one who heard it from Ibn Abbas. This criterion is not acceptable according to the standards of hadeeth, since the chain of narrators is incomplete, therefore this hadeeth is unacceptable.

But for argument sake if we still accept the chain of narrators, and the fact that Habeeb ibn Abu Sabit is the only person who narrates it, the books of Rijal testify to the fact that we can’t accept this tradition, for the following reasons

In the eyes if Ibn Habban, Habeeb is a ‘deceiver’, and Aqeeli Ibn Aun has ‘avoided’ Habeeb since Habeeb has copied hadeeths from Ata’a which are ‘ absolutely unacceptable ‘.

Qita’an says that Habeeb’s hadeeths other than Ata’a are also unacceptable and are not safe from being fake. Abu Dawood quotes from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah are not correct. Ibn Khazeema comments that Habeeb is a ‘deceiver’

Sunni Reference:

- Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179

Therefore the tradition narrated by Habeeb is his personal innovation, and after reading the views of so many Rijal experts how can we accept his hadeeth?

But this shouldn’t stop us from further investigating the issue, and if we accept the fact that Habeeb can be trusted, let us look at Sufyan who is the last narrator in the chain of the tradition against Abu Talib. We still have to declare this hadeeth void, because, al-Dhahabi writes about him that

"Sufyan narrations are lies”

Sunni Reference:

- Mizan al-Itidal, by al-Dhahabi, v 1 p 396

I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people such as above, without any hesitation.

Despite all these weak traditions that have been narrated by weak narrators, we find hadeeths related by Ibn Abbas that are genuine and state the opposite of what we find in the hadeeth mentioned above. Let see what they have to offer

Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him (the Prophet).

Sunni References:

- Tafseer Tabari, v 7 p 109

- Tafseer Durre Manthoor, v 3 p 8

The fact is that Abu Talib never advised others to stay away from Prophet (S). Even many of those who accused him for not uttering Shahadah, confess that he helped the Holy Prophet (S) during those days of tribulations of the young Islam with all his means. Also he raised the Prophet when he was child, and then accepted that Imam ‘Ali (as) to be raised by Prophet. He, in fact, was Muslim from the begining, but was ordered by Prophet to practice Taqiyya (to conceal his belief) so that he could play as a mediator between Prophet and chiefs of unbelievers in Mecca (like Abu Sufyan).

Also it is important to note that we do NOT believe that the parents of Prophets and Imams were necessarily perfect (Infallible). However we believe that their parents and all their forefathers were righteous and believers and monotheist during their entire life.

Islam of Abu Talib Part 2

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

A number of historians and hadith recorders reported that Abu Talib died while he was a pagan. Some of them reported the verse ‘ It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them, after it became clear to them that those pagans are from the people of hell .’

Such false commentaries and statements were fabricated as a part of the smear campaign which the Omayyads and their allies waged against Imam ‘Ali (as). By fabricating such traditions they tried these to convince people that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of

Imam ‘Ali, claiming that Abu Sufyan died while he was a Muslim and Abu TAlib died while he was a pagan.

The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths, yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib (May Allah be well pleased with him). Now coming to the hadith by itself, let see what the most authenticated book in the eyes of the Sunnis has to say. al-Bukhari in his Sahih writes

Narrated Al Musaiyab: When Abu Talibs death approached, the Prophet (saw) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet (saw) said: ‘ O Uncle, say: None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ‘ On that Abu Jahl and Abdullah bin Abi Umaiya said: ‘ O Abu Talib! Do you want to renounce Abdul Muttalib’s religion ? ‘

Then the Prophet (saw) said, ‘ I will keep on asking (Allah for) forgiveness for you unless I am forbidden to do so. ‘ Then there was revealed

It is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin, after it has become clear to them that they are the companions of the fire. (9: 113)

Sahih Bukhari Kitabul Tafseer

Arabic English

Volume 6

Page 158 Tradition no. 197

The above mentioned verse is a part of the Chapter of Baraat (number 9).

A few points on this Chapter

- this is a totally medinite Chapter, with the exception of the last two verses (128 and 129)

- the verse which is the subject of our discussion is Verse 113

- the Chapter of Baarat was revealed during the ninth (9th) year of Hijra.

The chapter speaks of the events that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet (saw) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ‘ Amir Al Hajj ‘.

Then he sent Imam ‘Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year.

Many Sunni traditionist reported that:

The Messenger of Allah sendAbu Bakr to the people of Mecca with the Chapter of al-Bara’ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt.”and thus he sent ‘Ali for this mission."

Sunni References:

- Sahih al-Tirmidhi, v2, p183, v5, pp 275,283

- Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283

- Fadha’l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946

- Hakim in his Mustadrak, v 3 p 51

- Al Nisai in his Khasais al Awliyah, p 20

- Fadhail al Khamsah, v 2 p 343

- Siratun Nabi by Shibli Numani, v 2 p 239

Ahmad in his musnad added that Abu Bakr said: The Prophet (saw) had sent me with the chapter of Baarat to the people of Mecca

No pagan should make pilgrimage after this year. No naked shall circumnavigate around the Ancient House. No one shall enter paradise except a Muslim soul. Any pagan community that has been between them and the Messenger of God a peace accord, the accord will end by the end by the end of the specified period (without extension), and God and His Messenger are clear of pagans

Also Shibli Numani in his work on the Seera of the Prophet (saw) writes as follows (p 239 -- > p 240)

Now in the year 9th Hijri, the Kaaba was for the first time, consecrated as the central House of Worship for the followers of Abraham On return from Tabuk the Holy Prophet (saw) sent out a caravan of three hundred muslims from Mecca to Medina to perfrom the Hajj at Mecca.

Now coming back to the verse of (9: 113), the verse could not mean Abu Talib, because he died in Mecca at least two years before the Hijrah! I now quote Shibli Numani, in his most celebrated work on the Seera of the Prophet, Siratun Nabi (v 1, p 219 and 220)

Death of Khadija and of Abu Talib (10th Year Of Revelation)

On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib.

In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter of Funeral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib’s lips were in motion. al-Abbas who was till then a nonbeliever, put his ear to his lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. (Ibn Hisham, Cairo Edition, p 146).

(Please do bear in mind that all the references cited in the above para are “NOT “my adition, and “NEITHER “are the block letters my addition, they have been rendered by Shibli Numani himself)

Then Shibli Numani further writes

But from a traditionist’s point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not himself present at the time of Abu Talib’s death. It is on this account that al Aini in his commentary has remarked that this tradition is MURSAL (Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200).

Also he writes on page 221

Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ?

- asking God to forgive a deceased usually takes place at the time of the uneral prayer. The wording of the verse ‘ It is not permissible to the Prophet and the believers to ask God to forgive the pagans ‘ , indicates that the Prophet was with other believers (in a congregational prayer) when he asked forgiveness for the pagans.

- as a matter of fact, the funeral prayer was not instituted before the Hijrah (migration to Medina). The first prayer offered by the Messenger for a deceased was his prayer for Al Bura Ibn Maarour. it is likely that this verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet (saw) offered a funeral prayer for Abdullah bin Obai bin Salool who died during the ninth year and who was well noted in his hypocrisy, his hatred towards the Messenger of Allah and his adversary to the faith of Islam. About him and his followers, the Chapter of Al Munafiqoon (the Hypoctites) was revealed before that time. Had historians and hadith recorders thought with some depth and logic, they would not have commited this terrible historical error!

Here is another hadeeth from Sahih Bukhari that mentions the event similar to the previous hadeeth

Narrated Al Musaiyab: When Abu Talib was on his death bed, Allah’s Apostle same to him and found Abi Umaiya bin Al Mughira. Allah’s Apostle said: ‘ O uncle! say: None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah. ‘

On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib: ‘ Will now you leave the religion of Abdul Mutallaib ? ‘ Allah’s apostle kept on inviting him to say that senetnce while the other two kept on repeating their sentence before him till Abu Talib said as a last thing then he said to them , ‘ I am on the religion of Abdul Muttalib ‘ and refused to say: None has the righ to be worshipped except Allah. On that Allah’s Apostle said: ‘ By Allah I will keep on asking Allah’s forgiveness for you unless I am forbidden (by Allah) to do so. So Allah revealed It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans (9: 113) And then Allah revealed especially about Abu Talib:

Verily! You (O, Muhammad) guide not whom you like, but Allah guides whom He will (28:56)

Sahih Bukhari Kitabul Tafseer

Arabic English

Volume 6 page 278 -> 279

Tradition no. 295

Readers will be surprised to know that the two hadeeths cited above, prove that the two verses descended one after the other. But this is contrary to another hadeeth that Bukhari cites in his Sahih, and it proves that Surah Baarat was among the last revealed chapters. Here is the hadith

Narrated Al Bara: The last Sura that was revealed was Bara’a ...

Sahih Bukhari Kitabul Tafseer

Arabic English

Volume 6

Page 101 Tradition 129

Other Sunni references that affirm to the fact that Sura Baarat was among the last revealed chapters and a Medanite Sura, please refer to

- Tafseer Kashshaf, v 2 p 49

- Tafseer Qurtubi, v 8 p 273

- Tafseer Itqan, v 1 p 18

- Tafseer Showkani, v 3 p 316

But where is the fault in the Hadeeths? The verse cited from Surah Qasas, was revealed at least ten (10) years before Surah Baarat, and that it was revealed in Mecca, where as Surah Baarat was revealed in Medina. Please think about it, and you shall find out that in a futile effort to discredit

Abu Talib and declare him as an unbeliever, the order of the revelation of the Qur’an was not taken into consideration. Just imagine the time gap in between the revelation of the two chapters, and the matter will be very clear.

Also history tells us that Al Musaiyab

- disliked Imam ‘Ali

- refused to say the funeral prayers for the grandson of Imam ‘Ali, and the son of Imam Hussain, Imam Zainul Abidin

Sunni Reference

- Sharah of Ibn al Hadid, v 1 p 370

One could conclude that this fabrication was done to simply elevate Umayad over Hashimites. Also I came across a very ashtonishing commentary, by the most revered Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to Surah Qasas (28:56). He has mentioned this verse about Abu Talib, “not “because of his personal opinion; because of the opinion of some other scholars ‘. Surprisingly, he admits, that this verse could not be associated with Abu Talib’s beliefs ...

Reference: Tafseer Kabir, v 25 p 3 (Fakhr ar Din al Razi)

Islam of Abu Talib Part 3

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Qur’an And The Unbelievers

It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. (9: 113)

Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to eshtablish relations for the polytheists, let alone pray for them, out of love and respect!

Surah 58 - The Pleading One (Mujadilah) - Verse 22

You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their own fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; these are Allah’s party: Surely the party of Allah are the successful ones.

This was revealed in the Battle of Badr and this event occured in the 2 year of the Hijra. However there are some commentators that relate its revelation with The Battle of the Uhud, that occured in the 3 year of the Hijra. How ever, the verse advises us not to make friends with the non believers or even love them. This Chapter was revealed well before Surah Baarat (Chapter 9, for the verse cited in the beginning)

Sunni References:

- Tafseer Ibn Katheer, v 4 p 329

- Tafseer Sho Kafi, v 5 p 189

- Tafseer Aloosi, v 28 p 37

Surah 4 - Women (Surah Al Nisa)- Verses 139 And 144

Those who take the unbelievers for guardians rather than believers. Do they seek honor for them ? Then surely all honor is for Allah. O you who believe! do not take the unbelievers as protectors instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ?

This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Ofcourse, this verse was revealed well before Chapter 9, that has been the focus our attention!

Sunni reference:

- Tafseer Qurtubi, v 5 p 1

Surah 3 - The Family Of Imran (Surah Ale Imran) - Verse 28

Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of (the guardianship) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribition from) Himself; and to Allah is the eventual journey.

According to reference (1) the first eighty (80) verses of this Chapter were revealed during the beginning of the Hijra. The latter references indicate that the above verse (verse 28) was revealed during the Battle of Ihzab (5 Hijra). The last reference indicates that Surah Ale Imran and Surah Baarat were revealed with a difference of four Surahs.

Sunni References:

- Seera of Ibn Hisham, v 2 p 207

- Tafseer Qurtubi, v 4 p 58

- Tafseer Khazan, v 1 p 235

- Tafseer Itqan, v 1 p 17

Surah 9 - Repentance - Verses 23 And 80 (Surah Baarat)

O you who believe! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust.

Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people.

These two verses were revealed before Verse 9:113 (the verse used against Abu Talib), and as I conclude this discussion, let me pose a question to these accusers:

- Is it possible that the Prophet (saw) would ask for forgiveness for Abu Talib (May Allah bless his soul), especially when these two verses declare that it is futile to do so, assuming that Abu Talib died as an unbeliever? If your answer is yes, then isn’t it against the text of the Holy Book and the Will of Allah, the Almighty?!!

- The fact is that the verse 9:113 is just a command to Prophets in general, and not apprehension for what Prophet Muhammad did not! This will become clear when one looks at the next verse that (i.e., 9:114) which shows this is the command of Allah to Prophet Abraham who prayed for his uncle Azar (not to be confused with his father whose name was Tarokh. This needs a separate discussion) before it was known to him that he is the enemy of Allah. Qur’an states:

.. But when it became clear to him that he (Azar) was an enemy to Allah he dissociated himself from him; for Abraham was most tender- hearted forbearing. (9:114)