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4. ABU TALIB IBN E ABD AL MUTALLIB

Hazrat Abu Talib’s real name was the same as that of his ancestor, Abd Manaf. Some narrators say that his name was Imran. All the earlier historians accept his name as Abu Talib and his Kunyat as the same. He was 35 years older than the Prophet ( s.a.). The Prophet (s.a.) was born during Aam al Feel ( The Year of the Elephant) and Abu Talib was born 35 years prior to that year in Makka. For 43 years he remained under the tutelage of his father, Abd al Mutallib, and acquired from him his learning in literature, poetry and other disciplines. In his time, he was awell known poet and literateur. Besides this, he possessed an impressive and handsome personality. He combined in his person the Hashemite dignity and Qureishi opulence. When he talked, perals of knowledge flowed from his tongue. He was the inheritor of the high morals and character of his forbears and in the progeny of Abd al Mutallib he was the closest to the traits of his illustrious father.

After Hazrat Abd al Mutallib, he inherited the offices of Rafada and Saqaya. He was remembered with the titles of Sheik al Batha, Syed e Batha and Raees e Makka. Diyar Bakri writes:

“After Hashim, the duty of feeding of the Hajis was entrusted to Abd al Mutallib. After his demise, till the advent of Islam, every year this duty was performed by Abu Talib.”

Ref: Tareeq e Qamees, Vol 1, Page 157

In this world, wealth is a very powerful tool to achieve positions of strength. But Abu Talib’s leadership, management and planning needed no support of wealth. It was his sense of duty, strength of character and individuality that took him to the pinnacle of greatness. Hazrat Ali (a.s.) says:

“Despite being impecunious, my father was accepted as the chief. Prior to him there was none who was impecunious and a chief as well.”

Ref: Tareeq e Yaqoobi, Vol 2, Page 14

Although the monetary status of Abu Talib was weak, he provided succor to the weak and the poor. For the Hajis he used to get the food prepared with great care and interest. He used to arrange big containers of water and to render it sweet, he used to mix dates and raisins in the water. One year he was very hard pressed for money and was unable to make the arrangements for the feeding of the Hajis. He borrowed ten thousand Dirhams from his brother Abbas and spent all that money for the entertainment of the hajis. The next year too he faced the same situation. Again he took a loan of fourteen thousand Dirhams from Abbas. Abbas agreed to this arrangement on the condition that if Abu Talib was unable to clear all the previous loans, he would have to transfer the office of Saqaya and Rafada to Abbas. Since he was not able to meet his commitment even the next year, he handed over the mantle to Abbas. This kept on transferring to his off-springs later on. Abu Talib conceded the authority to his brother, but continued to serve the Hajis in his personal capacity.

Abu Talib had a very kind heart and was always affected with the hardship and troubles of others. Because of this trait in his nature, there always used to be a number of needy persons calling at his place almost every day. He was always keen to help them. He would also rescue the oppressed and troubled persons from the clutches of the unkind. Therefore when Abu Salama Makhzoomi returned from Abyssinia, Bani Makhzoom started troubling him on account of his having embraced Islam. Abu Salama sought refuge from him. Abu Talib gave refuge to him and publicly declared that the person was under his protection. He also declared that the Prophet of Islam, Hazrat Mohammed (s.a.) too enjoyed his protection. When people from his tribe demanded Abu Salama to be handed over to them, Abu Talib said that he was his nephew (he was Barra binte Abd al Mutallib’s son and thus his nephew). He told them that he was duty bound to give refuge to the person when he had sought it on account of his relationship with him. If he cannot give protection to his sister’s son, how would he be able to give protection to his brother’s son. Banu Makhzoom couldn’t pursue their demand any further..

In the Arab social structure when the norms of social veracity were dying, and moral turpitude was at its zenith, he saved himself from such aberrations. Gambling was rampant those days and people in most homes used to consume intoxicants. He neither turned towards gambling nor did he ever drink.. Ahmed ibne Zaini Dahlan writes:

“Abu Talib, like his father, even in the Days of Ignorance considered intoxicants Haram (taboo) for himself

Ref: Seerat e Nabawiya, Page 80

Abu Talib not only abstained from taboo things himself, he preached with others to the best of his capability to prevent them from the bad habits. He always strived for the reform of the society and the betterment of the country. He encouraged trading and search for fair livelihood. During the renovation of the Kaaba, it was he who reminded the Qureish not to involve the illgotten wealth for the noble purpose. Prior to the coming of Islam, when floods weakened the walls of the Kaaba, and the Qureish contemplated rebuilding the structure, a huge python was noticed near the foundation of the building. People were scared seeing the reptile and the work came to a stand-still. Qureish were thinking of a way out and Abu Talib said:

“This construction has to be done only with pure and legitimately earned funds. Therefore, don’t put such money for the work that has been acquired under duress.

Ref: Tareeq e Yaqoobi, Vol 2, Page 19

The people followed his advice and put only legitimately earned money for the project. When they came near the Kaaba they saw that a huge bird appeared and flew away with the python in its talons. The way was now clear for them to renovate and reconstruct the Kaaba.

Abu Talib tried to introduce such practices in the society that were based on the norms of equity and justice. He wanted that none should be deprived of his rights. Therefore, with this spirit, he introduced the practice of Qasamat in the matter of blood-money for the murder of Umro bin Alqama. Qasamat means that when a person is murdered, and his successors claim that a particular person is the murderer, and are unable to produce two witnesses, although the circumstantial evidence is there to prove the crime, then the aggrieved party has to produce fifty persons to take an oath in the support of the prosecution. If they are short of persons to make up the fifty, then some of the witnesses might take the oath twice.This procedure was put into force to ensure that the blood of the murdered person had not gone in vain. Later on Islam too continued with this practice.Ibne abil Hadeed writes:

“During the period of ifnorance Abu Talib introduced the practice of Qasamat to give justice in the case of the murder of Umro ibne Alqama. Islam too continued with this practice.

Ref: Shara Ibne Abil Hadeed, Vol 3, Page 461

Be it friendship or enmity, Abu Talib never abandoned justice and fairplay in his dealings. He was not only against tyranny during peaceful days, but also during the times of battles and strife he didn’t approve unnecessary shedding of human blood. Therefore, during the period of Ignorance a battle was fought between the Qureish and the tribe of Qais which is known as The Battle of Fajar. In this battle, Bani Hashim too were on the side of the Qureish. The Prophet of Islam (s.a.) was still a child. He too went to the battle field along with his uncle but was only a silent observer. The days when Abu Talib participated in the skirmishes, the Qureish used to have an upper hand. The Qureish, considering his presence as a sign of victory, said that whether he actively participated in the battle or not, his presence only would be a source of encouragement for them. Abu Talib said:

“If you abstain from tyranny, injustice and blaming persons unjustly,

I shall not move away from your view!

Ref: Tareeq e Yaqoobi, Vol 2, Page 16

This was the noble thinking of Abu Talib that he recognized the difference between the fierceness of the spirit of revenge during the battle and the requirements of defence. He viewed tyranny and torture with displeasure. He tolerated battle only to the extent that it was fought within the established norms of chivalry and fairplay.

Abu Talib was moderate in his views, wanted to be just, affable and thoughtful. The wise men of Arabia used to draw benefit from his company. And took lessons from him in norms of morality.Ahnaf ibne Qais, who was a well known thinker in Arabia, was asked about the person from whom he acquired his affability and good manners. He said that he learned these skills from Qais ibne Asim al Munqari. Qais was asked as to where he got his instruction. He said it was Aksam ibne Saifi who was his mentor. In the end when Aksam was asked the same question, he said:

“The chief of Arab and Ajam, the paragon of knowledge and learning

Abu Talib ibne Abd al Mutallib”

Ref: Hadyat al Ahbab, Page 252

In his time he was a statesman, a thinker, a mentor and a man of wisdom. He was a poet of very high caliber. There is a compendium of poetry, Deewan Sheik al Abatah, composed by him and his couplets are spread over many well known books of history. Although Arabia of those days was a cradle of poetry, most of it was self praising Qasida or odes. But his style was different from that of the run of the mill poets then. In his couplets there was neither the element of self praise nor the touch of the commonplace. There was a subtle flow and simplicity in his poetry and a lesson for the reader on morals, righteousness and truth. Therefore, Hazrat Ali (a.s.), terming his poetry as an educational and moral treasure says:

“Read his couplet and make your children read them.

Because he was on Allah’s Faith and there

is a big treasury of knowledge

in his poetry.”

Ref: Bahar al Anwaar, Vol 9, Page 24

Besides these merits, his ancestral connections and the unique privilege of being the mentor and the guardian of the Prophet of Islam (s.a.) singles him out from all his contemporaries.. The Prophet (s.a.), posthumous born that he was, grew under his tutelage and spent most of his years with him. When the Prophet (s.a.) was six years old he lost his mother and after another two years his doting grand father too expired. The grand father put the child in the trust of his uncle, Abu Talib. When Abu Talib heard his father make his will about the little ward, he said:

“Father ! You needn’t make a will to me about the care of Mohammed (s.a.).

He is my son and nephew!”

Ref: Manaqib, Vol 1, Page 3

Hazrat Abd al Mutallib had many children. At the time of his death all his sons and relations were around him. Every one of them was capable of taking charge of the child. But in his wisdom and farsightedness he entrusted the upbringing and care of Mohammed (s.a.) to Abu Talib. He knew it pretty well that the love and affection that Abu Talib had for the Orphan of Abd Allah was not manifested by his other uncles. The expectations the patriarch had from Abu Talib were not unfounded. He must have also had the fact in his mind that Abu Talib not only had ancestral relationship with Mohammed (s.a.) but he was the closest to him through his maternal relationship---Abd Allah and Abu Talib born to the same mother! Perhaps Abd al Mutallib had gauged from his reading of the revealed books that Abu Talib would be the best guardian and mentor for the upbringing of the Prophet (s.a.). Some historians have also written that a lot was drawn between Abu Talib and Zubair ibne Abd al Mutallib and it went in the favor of the former. There is another mention that when the lot was to be drawn, the little Mohammed (s.a.) caught the lapel of Abu Talib’s cloak and thus expressed his preference. Whatever the basis of this decision, it cannot be denied that Allah wished that His select creature must get the care and support of Abu Talib during his formative and impressionable childhood! Allah has thus expressed in the Holy Book,“Alam yajdak yatima fawa- has he not given you succor finding you orphaned?” All the commentators are in agreement that in this Verse Hazrat Abu Talib’s affection and care for the little orphan is mentioned.

Thus Abu Talib honored the will of his departed father and discharged his duty as the guardian of his beloved nephew. Every historian has acknowledged this fact. Ibne Saad writes:

“Abu Talib loved the Prophet (s.a.) very much,

even more than his own children.

He made him sleep near himself.

Whenever he went out, he always took him along.

He valued him more than anything else in the world!”

Ref: Tabaqat, Vol 1, Page 119

Abu Talib had made a deep study of the ways of Mohammed (s.a.) from his very childhood. He found him quiet, shy and lonely. He never played or cavorted like any other children would. He had no taste for sight seeing. Neither he was harsh to anyone nor did he ever play any childish pranks. All these observations impressed Abu Talib so much that he realized that the child was far above the ordinary children of his age. Therefore besides his familial love for the child, he developed an inexplicable respect for him! This affection and respect was behind his willingness to make any sacrifices for Mohammed (s.a.) as years went by.

The manifestations that Abu Talib observed in the child made him wonder. Whenever Mohammed (s.a.) partook food with the family, however sparse the quantity, everyone seemed to have eaten his fill! Therefore it was a practice in the household that the child had to be around before anyone started eating. Abu Talib made it a rule that Mohammed (s.a.) should take the first morsel before anyone else partook of the food. If someone lifted the bowl of milk to drink, Abu Talib asked him to wait till Mohammed (s.a) had it. They noticed that when they drank the milk after the child, the quantity in the bowl would suffice for the entire family. Seeing this Abu Talib would say to Mohammed (s.a.),“Innakal mubarak- you are very lucky!”

Once he was going somewhere with Mohammed (s.a.). When they were at a distance of three miles from Arafa at Zil Majaz, they felt very thirsty. He asked Mohammed (s.a.) if water could be found anywhere near that place ? Mohammed (s.a.) dismounted from the camel, kicked a boulder and uttered something. Water started flowing near the boulder. He said,“Come uncle! Drink the water!” When they drank the water, he kicked the boulder once again and the flow of the water stopped. Seeing these manifestations, Abu Talib used to make Mohammed (s.a) the intercessor for his prayers, particularly in times of drought and rainlessness. Therefore, once there was utter panic in Makka because of no receipt of rains for a very long spell. Some said that they must beg Laat and Uzza for help.Others were bowing to Munat. One elderly person said:

“Where are you loitering (in the dark) when there is the

Offspring of Ibrahim (a.s.) and the son of

Ismail (a.s.) in your midst.”

Ref: Tareeq al Islam Dahabi, Page 36

People asked him if he was referring to Abu Talib? He said“Yes!” Hearing this Abu Talib was approached by the people complaining of the failure of all cultivation and drought prevailing in the region. He wanted him to pray for rains. Abu Talib caught hold of the hand of the Orphan of Abd Allah and proceeded to the precincts of the Kaaba. He made the child squat near the wall of the Kaaba, raised his finger towards the sky. There were no signs of rain falling. But within moments cool winds started blowing, dense clouds gathered and it started raining cats and dogs. The parched land became wet and greenery reappeared in the wilderness.

Abu Talib was a reputed trader of wheat and perfumes in his day. According to the custom of the Qureish, he used to travel on business to Syria once every year. When the time for one of his journeys approached, he mentioned to Mohammed (s.a.) about his plans but didn’t ask him to join the caravan. At that time his age was only twelve years and he didn’t want to expose the youth to the hardships of the travel through the desert. When he knew that his uncle was not taking him along, he embraced him and started insisting on accompanying him. Abu Talib too had no desire of leaving him behind in Makka. He agreed to take him along saying:

”By God, I shall take him along!

“We shall never be separated from each other!”

Ref: Tareeq e Khamis, Vol 1, Page 257

Abu Talib took him along and commenced his journey to Syria. When their caravan arrived at Basra in the southern region of Syria, the hermit Jarjees ibne Abi Rabiah, who was known with the sobriquet of Bahira, saw Mohammed (s.a.) in the caravan and noticed signs in him that he knew were of the Last of the Prophets (a.s). To look at him from close quarters, he invited the entire caravan to his hermitage for a meal. The Qureish left behind Mohammed (s.a.) near the baggage and went along to the hermitage to share Bahira’s repast. When he didn’t find the youth in the group, he asked,“Is anyone left outside that has not entered the hermitage with you?” They informed him that only a child has been left out to take care of their merchandise. Bahira asked them to call him in too. When he came, Bahira looked at Mohammed (s.a.) with keen interest from head to toe, removed his cloak from the back and saw the Seal of Prophethood between his shoulders. He also asked him about several things experienced by him during the waking and sleeping hours. Then he asked Abu Talib about his relationship with the child. Abu Talib said that it was his son. Bahira said that he couldn’t possibly be his son. He told that he could say with certainty that the child’s father was no more. Then Abu Talib told him that the child was his nephew and was his charge. That he was posthumously born. Bahira said that the child must be taken back home from there only, lest the Jews learn about him and cause him harm. The child is the Messenger of Allah and will be Ordained as Prophet. He added that when the caravan was descending from the hill, he noticed that the trees were bowing down and wherever the child went a cloud was hovering over his head. Besides these manifestations, he had read about the child in the revealed books of yore wherein his face, the personality and other features have been described. On the strength of these evidences he stressed that the child was the Prophet whose coming has been forecast!

When the Prophet (s.a.) attained the age of twenty, he told to Abu Talib that he had seen three radiant bodies in his dream and one of them , pointing towards him, was saying to the other two that this is the one to whose succor you must rise when the time comes. He didn’t talk anymore than that. Abu Talib mentioned about this dream to a scholar of Makka. He looked at Mohammed (s.a.) intently and and said,“By God! He is the possessor of a pure spirit and is a true prophet!” Abu Talib asked the person to keep his counsel and not reveal about his finding to anyone. He feared that people of his own tribe become jealous of Mohammed (s.a.) and cause harm to him. He told to the man that what he surmised was true and he himself had visions about the phenomenon.:

“My father Abd al Mutallib had told me that he (Mohammed-(s.a.)

Has been sent as a Nabi by Allah and had instructed me

to keep the matter a secret lest the enemies harm him.”

Ref: Tareeq e Yaqoobi, Vol 2, Page 14

These events had paved the way for Abu Talib to accept the evidence of Mohammed (s.a.)’s prophethood. He had the conviction that the Orphan of Abd Allah was the prophet of the near future. Therefore, for his upbringing and education, he felt spiritual elation more than material happiness. He used to hover around him like a worm around the radiance of the light. He took full care of him, day and night. Mohammed (s.a.) had entered the state of youth from childhood. Now Abu Talib started thinking of putting him on the road to earning his livelihood. The economic medium of earning a living in the Qureishi society was trading. But this definitely needed monetary investment that Mohammed (s.a.) lacked. At that time in Makka there was a wealthy lady, Khadija binte Khaweelad, who used to depute her representatives to different cities to trade on her behalf. Abu Talib suggested to Mohammed (s.a.) to offer to manage her business. He himself went to her and requested her to depute Mohammed (s.a.) to tour on her behalf for business as is done by others. Khadija approved of this offer, explained her business terms and issued merchandise to Mohammed (s.a.) to proceed on a tour of business. He kept trading on her behalf for some time and achieved much success. Khadija was much impressed with his business skills, honesty and straightforwardness. Through some source she sent a proposal of matrimony to Mohammed (s.a.). After consulting his uncle, Abu Talib, he accepted the proposal. After finalizing the initial procedures Abu Talib, Hamza, Abbas and other persons from Bani Hashim and important personages from the tribe of Qureish went to the house of Khadija. The Aqd (marriage Agreement) was finalized and Abu Talib recited the Sermon of Nikah:

“All praise to Allah who created us in the offspring of Ibrahim (a.s.)

and the progeny of

Ismail (a.s) the children of Ma-ad and Madar; and made us

the keepers of His House (the Kaaba)

and made it the Place of Haj and Peace for us.

He made us rulers over men

This is my nephew, Mohammed ibne Abd Allah.

To whomsoever he is compared, he will emerge superior in nobility

And felicity; wisdom and superiority

Although he has less of wealth, wealth is like the declining shadow

that goes away and is like something that comes to one

temporarily and is withdrawn! By Allah!

His future is great and a great Message will emanate from him!”

Ref: Seerat e Halabia, Vol 1, Page 139

Although this sermon is very short, it reflects Abu Talib’s beliefs and thoughts about the Prophet (s.a.) He starts the sermon with the praise of Allah that proves his faith in the Unity of Allah. Then he proudly claims his descent from Hazrat Ibrahim (a.s.) and Hazrat Ismail (a.s.). Then he expresses pride over the privilege his family had of being the keepers of the Holy Kaaba. This indicates that they were the rulers because of their august descent but also because they were the true practitioners of the Faith of Ibrahim (a.s). Then he praises the wisdom and sagacity of Mohammed (s.a.) and describes the transitory nature of wealth in this world. He compares wealtrh to the declining shadow that vanishes with time. Then with the words of“Naba e Azeem” he concludes that the Prophet (s.a.) had a radiant future in store and predicts that soon he will guide the humankind on the Straight Path.

When the Prophet (s.a.) completed forty years of his life, Allah wanted him to fulfil the purpose for which he had been created. The heavy burden of guiding mankind was placed on his shoulders. He came to light the beacons of guidance and removing the darkness of ignorance and polytheism from the society. He stood up to take the Message to every home in every nook and corner of the world. In the early years of Baasat (the Annunciation) he propagated his creed discreetly and in secret.Only select few persons had embraced Islam and great care was exercised in declaring their faith to others. For offering congregatory prayer (Namaz e Jama-at) they carefully sought opportunities and venues. Sometimes they used to pray inside the four walls of their homes. At other times he would go with Hazrat Ali (a.s) to the crevices of hills around Makka to offer their prayers. Once Abu Talib chanced upon the two cousins prostrating in one of these hidden crevices. He called up Ali (a.s.), his son, and asked him about the faith that he was practicing along with his cousin. He replied,“I have adopted the Faith of Allah and His Prophet, Mohammed (s.a)!.”

Hearing this, Abu Talib said:

“You remain attached to him, he will guide you to the Path of Virtue!”

Ref: Tareeq e Tabari, Vol 2, Page 58

If Abu Talib was an infidel and an enemy of Islam, he would definitely have told to the Prophet (s.a.) that he had entrusted to him his impressionable young son, Ali (a.s), with full trust that he would not lead him away from his father’s faith and create rift between father and son doing otherwise. To the contrary, when Abu Talib noticed Ali (a.s.) offering prayers according to the tenets of Mohammed (s.a.)’s Faith, he encouraged him and told him that by following his cousin he would remain on the right path! This proves that Abu Talib was not in favor of the ways of the infidels and idolators.

Three years went by when the Prophet (s.a) propagated his Faith quietly without making any public announcement. Now came Allah’s Command that he should go public in spreading his mission.. For this purpose the Prophet (s.a.) got together a feast at the home of Abu Talib where all the relatives and friends were invited to convey the Message of the New Faith to them and ask them to give up idolatory forthwith. Abu Talib realized from the very looks of the Qureish that they would not budge from their deeply ingrained beliefs. He knew that they will be forced to rise against the Prophet (s.a.). He therefore sounded Mohammed (s.a.) to be discreet in propagating his mission. However he told Mohammed (s.a.) that he should not consider himself hapless and alone. He assured him that, as his uncle, his fullest protection was there for him. Impressed by Mohammed (s.a)’s spirit of choosing the Right Path despite all the difficulties, Abu Talib told him:

“By God ! Till we have lives in our bodies,

we shall protect him from his enemies!”

Ref: Tareeq e Kaamil, Vol 1, Page 41

When the Prophet (s.a.)’s voice went outside the four walls of the home and reverberated in the idolatrous environments of Makka, then, as a reaction, waves of resistance and opposition rose. Those who were his friends and admirers turned sworn enemies now.. Qureish created hurdles at every step in the way of the missionary activities of the small group. They created every imaginable impediment in the way of propagation of the Faith. But the Prophet (s.a.) took all these difficulties in his stride. When the Qureish saw that he was pursuing his mission with determination, they came to Abu Talib as a strong and influential delegation to ask him to dissuade Mohammed (s.a.) to forthwith terminate his activities. They said that he had flattered some unimportant persons to adopt his Faith. They also said that they wanted to talk with Mohammed (s.a.) to refrain from what he was doing. Abu Talib went inside the house to meet Mohammed (s.a) and apprise him of what the delegates were saying. He asked him to meet them, if he felt it worth doing so. The Prophet (s.a.) came out and asked the Qureish what they wanted to tell him. They said that they wished to bring to his notice that they wanted him not to have anything to do with their idols. They wanted him not to talk ill of the idols and stop attacking their age old religious practices. They said that if he agreed to abide by this demand, they would not interfere with his activities. The Prophet (s.a.) rejoined saying that his belief was that Allah is one and that they should worship only Him. Other than Him, they should stop worshipping their own fabricated gods. He affirmed that it was his bonden duty to condemn idolatory and promote worship of one and only Allah. The Qureish said that it was strange that he wanted them to give up the practices of their fathers, grand fathers and the forbears! How, they said, he expectesd them to abandon their pantheon of gods and accept to worship only one god, Allah! Saying this they went away in a huff.

At this juncture, Abu Talib used his discretion and cool thinking to ensure that the disturbed feelings of the Qureish didn’t go beyond control. If he had taken a tough stand with them, they might have turned aggressive instantly. Besides considering discretion as the better part of valor, Abu Talib wanted to give some time to the Qureish to give a serious thought to Mohammed (s.a.)’s mission. He wanted them to think over the matter with cool minds to distinguish between the right and the wrong. He told them that they had all along recognized Mohammed (s.a)’s truthfulness and straightforwardness, they should weigh him in this matter with the same yard-stick. He wanted them to consider that till the age of forty years they never found him telling a falsehood, then how could they imagine that in the very important matter of Faith he would suddenly tell falsehoods against his very grain! But the Qureish were very adamant. They wouldn’t budge an iota from their stand. They thought that the only solution to the problem lay in silencing the Propagator of the Truth! But Abu Talib being around, the Qureish didn’t have courage to take the extreme step against Mohammed (s.a.) They played a trick on Abu Talib that they brought a handsome lad from the clan of Qureish to him and suggested that he could adopt him, Amara ibne Walid, and hand over Mohammed (s.a.) to them. When he heard this strang request, Abu Talib said:

“How strange is this justice that you want me to bring up your son

and hand over my own son to you for killing.

By God! I shall never do this!”

Ref: Tareeq e Kaamil, Vol 2, Page 42

This demand of the Qureish was contrary to all norms of natural love and affinity, made in utter ignorance or deliberate purpose that they wanted Abu Talib to hand-over his nephew to their tyranny. Even a person of very ordinary intelligence would not tolerate such a suggestion. Abu Talib, on the contrary, was a person of great courage and filial affection.

This demand of the Qureish demonstrates their mean mentalities. They stooped so low in the enmity of Mohammed (s.a.) that all thought of virtue had left them. It can well be imagined how difficult it would have been to prevent them from implementing their nefarious plans. Did anyone other than Abu Talib ever think of removing these hurdles in the way of Mohammed (s.a.). History is helpless in indicating any other name than this uncle and protector of the Prophet (s.a.). Becaues of Abu Talib this stratagem of the Qureish too was neutralized. Despite all their tyrannies and oppression, the voice of Islam, instead of getting suppressed, increased in volume day by day. Now they feared that if the numbers of his followers swelled, then this group might grow in strength to disturb the political balance in Makka. When they felt that this revolutionary idea might disturb their apple cart, some of the sheiks and elites came once again to Abu Talib. They said that during their previous visit they had quietly departed after making their case with him. But they stressed that they had now run out of patience and no more willing to consider his seniority and old age. They had thought that the voice advocating for change might die of its own. But, contrary to their expectations, that didn’t happen. They wanted him to warn his nephew sternly to stop talking about the heavenly things. Otherwise, they wanted him to stay aloof and let them decide the things for themselves! Seeing their changed and stern attitude Abu Talib went to Mohammed (s.a.) and apprised him of the unreasonable attitude of the Sheiks of Qureish and advised him to adopt an attitude that they didn’t kill him with stealth. Abu Talib also told him that how long he could contend with their crowd all alone. Hearing these words from Abu Talib, Mohammed (s.a.)’s eyes watered. And he said in a shaking voice,“Uncle! I invite them to be virtuous and to worship Allah! This is according to Allah’s Commandment to me. Even if the Qureish put the moon in one hand and the sun in the other, I cannot refrain from doing my duty!” .Saying this he walked away from the presence of his uncle. When Abu Talib saw Mohammed (s.a.) going, he felt a shivering in his old body. He called Mohammed (s.a.) to come back and impressed with his courage said with full confidence:

“O Son of my brother! Go and tell them what you wish to!

By Allah! I shall never abandon your side!”

Ref: Tareeq e Tabari, Vol 2, Page 67

Getting this courageous response from Abu Talib the tears from Mohammed (s.a.)’s eyes vanished. The courage of the determined heart increased many fold. The feeling of loneliness and helplessness had gone. After renewing his determination, Abu Talib headed towards the Qureish. He asked them not to linger there any more and added:

“By Allah ! My nephew’s tongue is never accustomed

to falsehoods!”

Ref: Asaba Vol 4, Page 116

Although these delegations from the Qureish were making Abu Talib a medium of communication, he was never seen as siding with them. If he had endorsed their views, he would have asked Mohammed (s.a.) to avoid interfering with their religious practices instead of just communicating their messages. He would have asked him not to condemn their idol. He could have also told to Mohammed (s.a.) that he himself was a follower of their creed. But history fails to make any reference that Abu Talib ever took that sort of attitude. He was just communicating the message without adding anything to endorse their stand. The Qureish too had understood that Abu Talib was in total support of his nephew and that it was not possible to endorse their stand. They now formed a group to oppose Mohammed (s.a.) tooth and nail on their own. They sometimes threw stones on him, sometimes the garbage. They called him a magician, a sorcerer and a madcap. Whenever he stood up for offering prayer, they would try to ridicule him.

One day the Prophet (s.a.) was busy offering prayer near the Kaaba. Abu Jahal spotted some persons sitting nearby and asked them if one of them who could disturb Mohammed (s.a)’s prayer. Abd Allah bin al Zabari stood up and brought some dung and gore. He rubbed it on the face of Mohammed (s.a.). After completing his prayer the Prophet (s.a.) went straight to Abu Talib who was very upset seeing him in that predicament. He asked the name of the person who did such a mean thing. When he was told that the mischief was done by Abd Allah al Zabari, he took his sword and proceeded towards the Kaaba. As soon as the culprit and his companions saw him coming in a rage, they tried to sneak away from there. Abu Talib told in a thundering voice that if any one of them moved from his place, he will no more be a living man. They shrank into a huddle at the place they were in. Abu Talib smeared gore and dung on each of their faces and chided them.

Once it happened that the Prophet (s.a.) didn’t return home till late in the evening. Abu Talib was worried that the Qureish might abduct or even kill him. He searched him in all the possible places but without any success. He called some Hashemite youths and asked them to sit near the Qureish chiefs hiding poniards inside their sleeves. One of them should go and take a place near Abu Jahl. If they got wind that Mohammed (s.a.) was killed, they should pounce on their individual targets and kill them instantly. The youths took their poniards and sat close to the chiefs as instructed.. Abu Talib redoubled his search now. Near the hill of Safa he found Zaid ibne Haritha coming towards him. He asked him if he had seen Mohammed (s.a.). He informed that a few moments ago he was with him at the base of the hill of Safa. Abu Talib asked him to go and call him immediately. He added that till he found him safe and sound, he wouldn’t return home. Zaid informed Mohammed (s.a.) the worry of his uncle. He immediately rushed to where his uncle was. Abu Talib was much relieved to see his nephew. The next day he took Mohammed (s.a.) and the Hashemite youths to the chiefs of Qureish and recounted the previous evening’s episode to them. The youths showed the poniards that they were hiding under their sleeves. Abu Talib told to the chiefs that if Mohammed (s.a.) had come to any harm at their instance, they would all have been slayed. He asked them to view those sharp poniards carefully:

“By God! If you had killed Mohammed (s.a.), not one

of you would have lived thereafter. We would have

died and would have killed you all!”

Ref: Tabaqaat ibne Saad, Vol 1, Page 203

Rivalry already existed between Qureish and Bani Hashim. And now it turned into open enmity. The ire of the Qureish reached such heights that they decided to boycott Bani Hashim. They forced them, thus, to move away from the town.to a ravine of the hill on the outskirts. This place too was not out of the reach of the Qureish. A danger always lurked that they might attack from any direction any time. In the nights the danger used to be more. In view of this danger Abu Talib used to remain awake the whole nights. In the bed of the Prophet (s.a.) he used to make one of his sons sleep every night. It was the time when the Prophet (s.a.) had supporters in the entire Arabia who could be counted on the fingers! It was Abu Talib in these dire circumstances whowas like a mountain of support and protection for him. He neither left his side any time, nor did he remove his hand from giving help and protection to his nephew. It was his courage and support that Qureish could not put into operation their nefarious plans and the Prophet (s.a.) remained safe from them. Abu Talib continued to defend him the way the circumstances demanded every time and rendered the satanic plans of the Qureish ineffective. If Abu Talib had not protected his nephew wholeheartedly, the course of history would have been different and the early Muslims, and their Prophet (s.a.), would have had to bear untold atrocities at the hands of the cruel Qureish.

Abu Talib’s spirit of sacrifice and dedication and determination in providing help and support to the Prophet (s.a.) is a universally acknowledged fact of Islamic History. None could dare to deny this fact. But some people have tried to give another colour to this act of support to mar the spirit of the entire act. Therefore they have been stressing that the help rendered by Abu Talib was not with any spirit of religious fervor but was sheer filial and tribal consideration that prompted him to do what he did! They say that Arabs come to the help of a person who is related to them by the distance of many generations. In the case of Mohammed (s.a.) he was caring for his own brother’s son! There is no denying the fact that he was most closely related to Abu Talib. But one has to consider that the dispute was not over any material things. Mohammed (s.a.) had challenged the very fabric of their religion, their idolatory and Abu Talib was a practitioner of that creed. In the matters of religion persons don’t tolerate the deviation of their own sons, here we find him defending a nephew knowing fully well that he had plans to destroy the very creed! Abu Talib was helping him to strengthen his mission of change. This attitude cannot just be termed as support because of filial attachment only! If the support extended was only because of familial attachment, one has to consider whether the support will be more for one’s own sons or a nephew. Abu Talib, with his unstinted support to Mohammed (s.a.) exposing his own sons to the danger of retaliation by the Qureish and this danger was potent and constant! He went to the extent of asking his sons to sleep in the bed of Mohammed (s.a.) to preclude any chance of surprise attack by the enemy in the nights. At what cost? Was it not at the risk to the lives of his own sons? What was the spirit behind these acts? Any father rates the protection of his own son more than that of a nephew? Then why this phenomenon contrary to human nature ? There must have been a stronger and more potent inspiration for Abu Talib to do what he did! This certainly makes one ponder that the help and support to Mohammed (s.a.) had a very strong religious overtone and not only filial attachment of his uncle. Abu Lahab too was an uncle of the Prophet (s.a.). Why didn’t he come to the rescue of Mohammed (s.a.) because of filial attachment! To the contrary he has gone down into the history as the worst and sworn enemy of the Prophet (s.a.) only because he cared only for his ancestral creed and was intolerant to any change even at the hands of his own blood relation! Even Hazrat Ibrahim (a.s.) and Azar were related to each other. Azar too was an uncle of Hazrat Ibrahim (a.s.). Why did he come to harm his own nephew? Similarly Noah (a.s.)’s own son went in support of the infidels against his father. Why there were dissensions between Noah (a.s.), Lot (a.s) and their wives? The differences were because they wished to practice different creeds! On the one hand attributing Abu Talib’s unstinted support only to filial love and on the other hand doubting his Faith doesn’t appeal to reason!

The way Abu Talib dedicated himself wholeheartedly to the protection and care of Mohammed (s.a.), a rational mind will think that if he was not convinced of the veracity of the Prophet (s.a.)’s Mission, he wouldn’t have gone to the lengths in his support that he did. He was doing this at the cost of his comfortable life and the eminence that he had in that nomadic society. This is clear evidence that his heart was radiant with the light of Faith and there were the imprints of belief in Allah and His Prophet (s.a.) in his psyche. Therefore Qazi Azd ud Deen has written:

“In our view Faith is witnessing (upholding) the

Things upheld by the Prophet (s.a.) and their

inclusion in the Shariah is proven. This too

is the belief of most Imams like Qazi (Baqlani)

And Ustad Ishaq (Safraini).”

Shara Mawafiq, Page 718

When the scholars and researchers endorse the witness of the hearts and the Batini (intrinsic) belief of a person as Faith, then why one should refute Hazrat Abu Talib’s Faith. His contributions to the propagation if Islam and support to the Prophet (s.a.) are proof of his Faith. In fact this spirit is not evidenced by many of the persons who publicly accepted Islam. Public acceptance of the creed can also be done by hypocrites! There hasn’t been dearth of such persons in the annals of Islamic History! They made tall claims of support to Islam with their tongues, but when the time came for making sacrifices, they fled from the scene of battle! There are also instances of persons intriguing with the enemies against the interest of the Prophet (s.a.) and Islam. True belief in Islam is from the depths of the heart and not mere lip service. Faith is the name of firm belief and conviction and belief not mere utterance of some words from the tongue for the benefit of the hearer! If oral utterance alone is the expression of Faith, then Allah wouldn’t have refuted the Faith of such persons:

“There are some persons who say with their tongues that

they have Faith in Allah and the Day of Reckoning

although they are those who haven’t adopted the Faith.”

The Faith that comes from the heart will have no place for hypocricy and duplicity. Every act of such persons will be a mirror of his Faith and in accord with the requirements of the belief. On the basis of the person’s actions his Faith is identified. Faith means firm belief and conviction. Conviction has its effect on the actions of the person. Viewing the life and actions of Abu Talib one cannot deny the fact that all his assertions were in the service of strengthening Islam. His contribution can be termed as the foundation stone of the super-structure that arose later on. He bore all sorts of hardships to strengthen and pave the way for the propagation and growth of the Creed. He supported the Prophet (s.a.) with absolute dedication and sincerity. He kept himself away from the polytheist practices of the day practiced the Islamic ways. From his life is evident the friendship for Islam and obedience of the Prophet (s.a)’s teachings. Then who has the right to remove him from the sphere of Islam when the Holy Quran says that if a person’s ways are in accord with Islam and his actions are the same as those of Mslims, then people should not term him an infidel:

“A person who wishes you (Salam) and presents himself as a Muslim,

You must not tell him that he isn’t a person of the Faith.”

If it is accepted that Abu Talib didn’t profess Islam publicly, the majority of the jurists believe that public profession of Faith is not compulsory when there is a strong reason to keep it in wraps. Therefore, in the initial years after the Annunciation, the invitation to the Creed was done on the quiet and in secret conclaves. The Prophet (s.a) himself used to advise the new entrants to keep their creed secret. This was a wise way of protecting Islam and its proponents. In accordance with this many prominent Muslims kept their identiy secret for many years. They followed the Islamic norms only to the extent it was possible it those difficult days. Even when Islam assumed the status of a group, however small, there were some Muslims who discretely kept away from it for their own reasons. They did this to avoid tensions in the families or the society. History indicates that Hazrat Omar’s sister, Fatima, who was the wife of Saeed ibne Zaid, had alreadily adopted Islam along with her husband. She used to keep her Islam secret. Similarly Naeem ibne Abd Allah, who belonged to the tribe of Bani Adi, was already a Muslim but kept his creed a secret because of the pressures from his tribesmen. After the Migration of the Prophet (s.a.), when the Islamic Commonwealth was established in Madina, there was still a group of Muslims in Makka who continued to keep their Faith a closely guarded secret. The Prophet (s.a.)’s own uncle, Abbas ibne Abd al Mutallib, was one of such personages. Therefore, Abu Rafeh writes:

“I was the slave of Abbas ibne Abd al Mutallib and had already adopted

Islam at the homes of the Prophet (s.a.)’s relatives. Therefore Umm al Fazl

the wife of Abbas, and me, were Muslims.

Abbas was scared of his tribesmen and didn’t want to invite

their ire. Hence he kept his Islam a secret”

Ref: Tareeq e Tabari, Vol 2, Page 159

These persons were serving the cause of Islam in their own way by keeping their Faith a secret. Therefore, these were the persons who kept the Prophet (s.a.) informed of the movements of the Qureish who were planning preemptive attacks on the meager forces of early Islam. Ibne Abd al Bar writes about Abbas ibne Abd al Mutallib:

“He sent all the reports about the polytheists to the Prophet (s.a.)

in writing that gave strength (of information) to Muslims. Abbas

desired to join the Prophet (s.a.) in Madina. But the Prophet (s.a).

wrote to him that his presence at Makka was better and beneficial.”

Ref: Isteaab, Vol 2, Page 485

This proves that their keeping the faith as a secret was with the approval of the Prophet (s.a.). If keeping one’s Faith secret was against the norms of Islam, then the Prophet (s.a.) would never have allowed it. It proves conclusively that keeping one’s Faith secret is not un-Islamic in any way!

If affirmation of Faith by a person required oral expression, the condition definitely will be absolutely unnecessary.that it should be only in prescribed form. When this condition is not necessary, then Abu Talib’s affirmation of the Prophethood of Mohammed (s.a.) cannot be denied. The Prophet (s.a.) once visited Abu Talib to inquire about his health when the patriarch said:

“O my nephew! Pray to your Sustainer who has made you Maboos ( Ordained )

Prophet that He gives me recovery from illness!

Ref: Asaba, Vol 4, Page 114

The Prophet (s.a.) raised his hands in prayer and said,“Alla humma ashfa ammi - O Allah! Give recovery to my Uncle.” As a result of this prayer Abu Talib immediately recovered from the illness and left his bed. If he had not accepted Mohammed (s.a.) as Allah’s“Ordained” Prophet, he wouldn’t have referred to the prophethood when he asked him to pray. Isn’t accepting the Annunciation (Baasat) acception of the Prophethood? And isn’t instant recovery after the prayer a confirmation that Abu Talib did have Faith in Mohammed (s.a.)’s Prophethood! Besides this event, many a couplet composed by Abu Talib is proof that affirms his belief in Mohammed (s.a.)’s Prophethood. These couplets affirm his Faith in the veracity of Islam, the truthfulness of the Faith and the Prophethood of Mohammed (s.a.). Such couplets are so many that shahr Ashoob Mazandarani has written in“Mutashabehaat e Quran” commenting on the Verse of Surat al Haj that the couplets that evidence Hazrat Abu Talib’s Faith number more than three thousand. Ibne Abil Hadeed, after quoting several of his couplets writes:

“These couplets have been quoted in continuity. Even if the continuity

wasn’t there, they are all on the same subject that is

common in all the couplets. And that common factor is

affirmation of the truthfulness of

Mohammed (s.a.).”

Ref: Shara Ibne Abil Hadeed, Vol 3, Page 315

Some of the couplets composed by Abu Talib are quoted here for the interest of the readers. Thes couplets fully represent his Faith and Belief and the historians have quoted them with full proof of authencity:

When the Qureish infidels accused the Prophet (s.a.) of falsehoods, he pointed towards the Prophet (s.a.) and recited the following couplets:

“Antal ameen,Ameen Allah la kazb

Wal sadiq al qawl la lahu wa laa la-ab”

You are Ameen (custodian) and Allah’s

Ameen in which there is no falsehood!

You are free of cheap talk and are straighforward!”

Antar Rasool Allah Naalam

Alaik tanzal man zil izzat al kutub

You are that Prophet of Allah about whom we know!

And on you has been Revealed the Quran by Allah!!

Ref: Munaqib Shahr Ashoob, Vol 1, Page 39

When the Qureish asked him to quieten the Prophet (s.a.) or else they will be forced to become aggressive, Abu Talib recited the following couplets:

Wallah yaslu ilaika yajmahum

Hatta awsad fil turab dafeena

By Allah! Till I am interred in the soil,

The Qureish hordes dare not come near you!

Fasda be amrak ma alaika ghazaza

Wabshar bazakwa qarmanak ayoona

Recount Allah’s Commands without fear,

Happily cool you eyes in this manner!

Wa dawatni wa alamat inak nasehi

Wa laqad daawat wa kunta summa ameena

You have invited me to Islam - I know you as my well wisher,

And then you are Ameen as well!

Wa laqad alamta Deen e Mohammed

Man khair adyaan al bariayaa deena

I am sure Mohammed (s.a.)’s Faith is

Better tha all the faiths in the world!

Ref: Tareeq Ibne Katheer, Vol 3, Page 42

When they took shelter in the Shaab e Abu Talib to protect the Prophet (s.a.) from the Qureish, Abu Talib composed an encomium (Qaseeda) of 120 couplets. A few of those couplets will be of interest here:

“Kazabtam wa Bayt Allah nabzi Mohammed

wa lama nata-an doonahu wa nanazal

By Bayt Allah! Your thought is wrong that we could be suppressed

In the matter of Mohammed (s.a.);

And that for his protection we will not use arrows and spears!

Wa naslama hatta nasra haula

Wa nazhal an abna ana wal halayel

We shall not surrender him to the enemy

Till we die in front of them and forget our wife and children!

Hadyat benafsi doonahu wa hamiyat

Wa daafaath an zamara wal kalakal

I have protected him with my heart and my life,

And defended him with my shoulders and the chest!

Faayada Rabbil ibad be nasra

Wazhar deena haqqa ghair baatil

O Sustainer! Help him with Your Succor!

And help the Faith that is the Truth, Pure and free of

admixture!”

Ibne Hisham says that one year the people were suffering from acute drought due to scanty rainfall. They went to the Prophet (s.a.) and requested him to pray to Allah for rains. He lifted his hands towards the Heaven and offered a prayer. Before he completed the prayer, dark clouds gathered over the horizon and it rained copiously. When he saw the rain falling, the Prophet (s.a.) remembered Abu Talib and said,“Lau adrak Abu Talib haadal yaum la sara - If Abu Talib was alive today, he would be very happy!” One of the companions said,“Perhaps you have remembered a couplet that he had recited about you!” The person then recited it:

“Wabyad yastasqil ghamam bewajh

Tamaal al yatama asmat lil aramal

Intercession is sought of the radiant faced persons while praying for rains,

Intercession of those who are the support for the orphans and widows!”

The Prophet (s.a.) said,“Yes! I do remember.”

The imprint of Abu Talib’s affection was so deep on the heart of the Prophet (s.a.) that he didn’t forget him for a moment. Bala Dari has written that when the Prophet (s.a.) was seriously ill, Hazrat Fatima said, “By Allah ! You are just the way that a poet has said about you:

“Wabyad yastasqil ghamam bewajh

Tamaal al yatama asmat lil aramal

Hearing this, the Prophet (s.a.) opened his eyes and said:

“Haada qaul ammi Abi Talib

This is the saying of my uncle, Abu Talib”

Ref: Ansaab al Ashraaf, Vol 1, Page 553

Abu Talib’s couplets were indicative of his deep Faith, acceptance of the truth and unfathomable love for Islam and its founder. Every couplet of his is the proof of his profound Faith. If people shun their bias, there is no reason they should harbour any doubts about his true Faith. Please do consider with justice if a few of his couplets, even one of them, was traced to any other person, they would have produced it as an evidence of the deep Faith of the person! For what sin people are maligning the Faith of the Prophet (s.a.)’s beloved uncle who was ready to sacrifice everything for the nephew and his Faith. Was it for the sin of giving upbringing to the Orphan of Abd Allah who was destined to be the Last and the Most Perfect of the Prophets (a.s). Was it for the sin of protecting and preserving him in the face of the enmity and the onslaught of the Qureish? Was it for his fighting against the machinations of the polytheists to harm the Prophet (s.a.)? Was it for propagating the creed of Mohammed (s.a.) to every nook and corner of Arabia through his impeccable poetry eulogizing Mohammed (s.a.) and his creed? The truth is that the only crime of Abu Talib in the eyes of those biased critics is that he was the beloved father of Hazrat Ali (a.s.)! These persons are those who are in total darkness and have no mind to catch a ray of the radiance! Abu Talib’s Faith and belief is a radiant Truth that will be denied by only those who refuse to accept the whiteness of the dawn and the radiance of the stars.Ibne Abi Hadeed has said so wonderfully:

“The futile talk of an ignorant person and the deliberate silence

of the learned would not diminish Abu Talib’s greatness and status!”

“It will be like pretending that the daylight is stark darkness, though

this thought will not affect the brightness of the day!”

The proof of Hazrat Abu Talib’s Faith doesn’t lie only in his poetry. More than these are thoughts and utterances that the Prophet (s.a.) and the Infallible Ahl al Bayt have made about him from time to time. These sayings are important from two points. One is that the Imams of the Ahl al Bayt are all from his progeny and every person’s life will be like an open book in front of the members of his family. He can neither keep his Faith hidden from them nor his acts and habits. There the witness of the members of a family will be the most reliable. The second point is that, from the juridical point of view his sayings are a proof positive of his Faith.After seeing these proofs, one can neither term it the familial bias nor as any type of partiality. Therefore, commenting on the Prophet (s.a.)’s saying,“Maa an akhaztum behi lan tazallu” , Muhaddis Dehlvi writes:

“’Akhaz’ means that one should remain attached to the love of the Ahl al Bayt,

One should hold them in respect, act on their sayings (and exhortations)

And have complete faith on their utterances.”

Ref: The footnote on Mishkaat, Page 569

From the Ahl al Bayt none have ever expressed any doubt whatsoever about the Faith of Abu Talib. To the contrary all of them have, at some time or other, expressed their high opinions about his staunch Faith in the Prophet (s.a.) and Islam. This unanimity of opinion of the Ahl al bayt about Hazrat abu Talib is accepted by all the erudite scholars of Islam. Therefore Abul Ikram Abdus Salam ibne Mohammed says:

“The Imams of Ahl al Bayt are unanimous on the fact

that Abu Talib died a Muslim. Whatever is contrary to the belief

of the Ahl al Bayt is never dependable.”

Ref: Arhaj al Matalib, Page 268

Allama Tabarsi, of the Shia School of Thought writes:

“Unanimity of the Ahl al bayt on the Faith of Abu Talib

is proven, and their unanimity is final and binding.”

Ref: Majma al Bayan, Vol 2, Page 287

Below are some of the sayings of the Prophet (s.a.) and the Infallible Imams (a.s.) which are the clear proof that they were all unanimous about the Faith of Abu Talib and his Deliverance on the Day of Reckoning.

“Abbas ibne Abd al Mutallib asked the Prophet (s.a.) if he expected the

Deliverance of Abu Talib ? He said, ‘ For him (Abu Talib) I expect

Every good from Allah!’”

Ref: Tabaqaat Ibne Saad, Vol 1, Page 124

Hazrat Ali ibne Abi Talib (a.s) said:

“Abu Talib didn’t die till he was sure that the Prophet (s.a) was completely

Happy and satisfied with him.”

Ref: Shara ibne Abil Hadeed, Vol 2, Page 312

Imam Zain al Abedeen (a.s.) was asked about the faith of Abu Talib, and he said:

“It is surprising that Allah had ordered the Prophet (s.a.) that no Muslim

Woman be allowed to remain married to an infidel, and Fatima binte Asad

Who was one of the first ladies to embrace Islam

was Abu Talib’s spouse till her death.”

Ref: Shara ibne Abil Hadeed, Vol 2, Page 312

At this stage, this fact must be borne in minds that Fatima binte Asad embraced Islam during the early days of Baasat ( Annunciation) of the Prophet (s.a.), remained alive and the spouse of Abu Talib for ten years thereafter till her death. If they both belonged to different creeds, the natural consequence would have been religious dispute and separation.But no book of history history makes even a passing reference about this..

Imam Mohammed Baqir (a.s.) has said:

“Abu Talib ibne Abd al Mutallib left this world

as a Momin ( Muslim.)”

Ref: Al Hujjat ibne Saad, Page 27

Imam Jafar e Sadiq (a.s.) was told by a person that some persons were of the opinion that Abu Talib died an infidel. The Imam (a.s) said:

“they are liars. Witnessing the prophethood of Mohammed (s.a.)

Abu Talib has said:

“Alam taalam ana wajadna muhammada

Nabban la Moosa khat fi awwal al kitab

“Don’t you know that we found Mohammed (s.a.) a Nabi the

same way as Moosa (a.s.) whose references are there in the

Earlier Books.”

Ref: Usool e Kaafi, Page 244

Imam Moosa Kazim (a.s) was asked by Durust ibne Mansoor about the Faith of Abu Talib. The Imam (a.s.) replied:

“He witnessed about the Prophet (s.a.) and everything that he (s.a.)

Brought !”

Ref: Usool e Kaafi, Page 242

Imam Reza (a.s.) wrote in a the reply to a letter from Abaan ibne Mehmood:

“If you don’t accept the Faith of Abu Talib, your

Journey will be in the direction of the Hell.”

Ref: Marat al Uqool, Vol 2, Page 264

Imam Hasan Askari (a.s.) has said:

“Abu Talib was like the Momins of the Aal e Firaun

who kept their Faith a closely guarded secret.”

Ref: Al Hujjat ibne Saad, Page 115

In the early days after the Annunciation of the Prophet (s.a.), Abu Talib keeping his Faith secret and not openly expounding his beliefs before the infidels of the Qureish was an act of extreme discretion. If, immediately after the announcement of Mohammed (s.a.)’s Prophethood, he had declared his conversion to Islam, the infidels would have opened their skirmishes on two fronts. He wouldn’t have been able to help the Prophet (s.a.) by inviting the enmity of the Qureish against himself as well. Although it was not a secret to the infidels of the Qureish that at every occasion Abu Talib came to the rescue of the Prophet (s.a). Thus the voice of Islam was spreading and its circle was spreading. But they had no direct cause to find fault with Abu Talib and antagonize him. The statesmanlike attitude of Abu Talib provided him the opportunity to keep a sort of touch with the infidels and convey to them, in a subtle manner, the merits of Islam as a Faith. If Abu Talib had not adopted this attitude, the superior numbers of the Qureish at the time would have proved a more formidable foe for the fledgling group of Mohammed (s.a.) and his companions. Whatever opportunities the Prophet (s.a.) got to propagate his Faith was, to a great extent, due also to the covert and overt support of Abu Talib. If he was not there, the prevailing environment at Makka would have rendered Mohammed (s.a.)’s missionary work very slow. The well known scholar, Ibne Abil Hadeed who belonged to the Motazila Sect , acknowledged the contribution of Abu Talib to the spread of Islam thus:

“If Abu Talib and his son, Ali (a.s.) were not there, Islam

Would never have stood on its feet,

One of them gave his support and help in Makka,

And the other put his own life in jeopardy in Madina”

This is a matter of great surprise that on the one hand it is acknowledged that Hazrat Abu Talib’s sacrifices and practical support helped the spread of Islam, and on the other they blatantly accuse him of infidelity. This opposition is from those who were willing to accept the weakest indications as evidence of Faith.and ardently supported certain persons who had a flipflop attitude of many a time thinking whether Mohammed (s.a.) was really a prophet or not! As opposed to this, they unreasonably count those persons out of Islam who valiantly supported the cause of Islam in its formative days. Abu Talib’s discreet silence at times and valiant support to his nephew at others was a great asset for the propagation of Islam. His practical life was moulded in the way of Islam. Every act of his was mirror of the Prophet’s teachings and living proof of the veracity of Islam. He supported Islam, in word and in deed, with such zeal that was not possible for any person who was opposed to the creed that Mohammed (s.a.) was propagating.

Even if all these proofs and evidences are kept aside, no one can deny the profound love that Abu Talib had for the Prophet (s.a.). This great love for the Prophet (s.a.) itself is a strong proof of his acceptance of the creed. In the wildest imagination one cannot think that the love for the Prophet (s.a.) and the hate for his Creed could exist together in one person! If there is love for the Prophet (s.a.) in one’s heart, then naturally it cannot be devoid of love for Islam!

There does exist a group people who are mentally not prepared to endorse the infidelity of Abu Talib, but baseless, and false, traditions that have been surreptitiously introduced into the books of history cause them confusion. These traditions however do not qualify for veracity on the established yardstick for judging their correctness. They are the fabrications of the minions of the Umawi Court! Their attempt is to cover the services of Abu Talib to Mohammed (s.a.) and Islam because of their enmity with Hazrat Ali (a.s). It is necessary tomake an overview of the traditions concocted by them and people with vision can themselves read between the lines.

The first tradition says that when Abu Talib was on his death bed, the Prophet (s.a.) came near him. At that time Abu Jahl and Abd Allah ibne Omayya were there. The Prophet (s.a.) said,“Uncle! Recite’La ilaha il Allah’ so that I be witness of your Faith in Islam!” Abu Jahl and Abd Allah chided Abu Talib saying that if he did this, he would become an outcast from the tribe of Abd al Mutallib. Abu Talib now said,”I am from the Tribe of Abd al Mutallib!” and refused to recite the Kalima. The Prophet (s.a.) then said,“If I am not ordered (by Allah) to do otherwise, I shall continue to pray for your Deliverance!” At this juncture the following Verse was revealed:

“The Prophet and the Beleivers must ensure that they

Don’t pray for the Deliverance of polytheists, even if they are their

near ones, when it is evident to them that their destiny is

The Hell.”

Now, the tradition quoted above is our subject of discussion on various counts:

Firstly, the narrator of this tradition is Musayyab. Ibne Hajar Asqalani writes in Tahzeeb al Tahzeeb that Musayyab is among the narrators who quote mainly from Abu Sufian ibne Harb and his own father Hazn, and he is quoted only by his son, Sayeed. It is evident therefore that neither his narrations were given any importance those days nor was he trusted by any one. There is another reason that he converted to Islam only at the time of the fall of Makka At the time of the demise of Hazrat Abu Talib neither was he present at his bed side nor had he access to any person of importance at the time. If he had heard of the incident from someone, the identity of the person was not established. Therefore the tradition is very weak and unacceptable. Besides this there was an element of bias in his reporting. The person’s son, Saeed, sub-narrator, was a sworn enemy of Hazrat Ali( a.s.). Therefore, Ibne Abil Hadeed has written:

“Saeed ibne Musayyab was against Ali (a.s.)

and opposed him.”

Ref: Shara Nahj al Balaga, Vil 1, Page 270

His enmity for the Ahl al Bayt is evident from the event of the demise of Imam Zain al Abedeen (a.s.) when his bier was brought to the Prophet’s Mosque in Madina and all the concourse of the town joined the Funeral Prayers, Sayeed continued to sit alone in the mosque and didn’t join the congregation. When asked why he didn’t join the prayer for that noble soul, he said:

“At this place of sanctity I prefer to offer two genuflections of prayer

instead of joining the congregation for the Namaz e Janaza for

that noble soul!”

Ref: Tabaqaat Ibne Saad, Vol 5, Page 222

He surpassed all limits of enmity that he blatantly refused to participate in the last prayers for the revered personage, remaining in the same surroundings all the while! Can the narration of such an inimical person be trusted to decide whether Hazrat Abu Talib was an infidel or not? His hatred for the progeny of Abu Talib has been proved without any element of doubt.

Secondly, this tradition is a contradiction of the tradition that Hazrat Abu Talib, in the throes of death, moved his lips and was reciting the kalmia of the Unity of Allah! This tradition has been quoted by many reputed historians in their books. Therefore, Abul Fida writes:

“When Abu Talib’s time of death approached, he moved his lips.

Abbas took his ear near him and told to the Prophet, O! son

Of my brother! Abu Talib has recited the Kalima that you wanted him to

Recite.The prophet said: Thanks to Allah that He Guided

You.”

Ref: Tareeq e Abul Fida, Vol 1, Page 120

This tradition has been quoted here just to illustrate the futility of Musayyab’s narrative. What is the meaning of asking one to recite the Kalima who had all along been the ardent supporter of the Prophet (a.s.) and the Mission of Islam. Even if we accept that the Prophet wanted Abu Talib to recite the Kalima in his last moments, it doesn’t mean that by this insistence he was being converted to Islam bearing witness to the Faith! The established practice is that every Muslim, when he dies, is helped to recite the Kalima in his last moments!

Thirdly, it appears from the tradition that the subject Verse was revealed immediately after the demise of Hazrat Abu Talib. But in actual fact it is from the Surat al Bara-at which was revealed at the time of capture of Makka, much later than the demise of Abu Talib, that happened three years prior to the Migration (The Hijra). The Verse, therefore, was revealed almost ten years after the demise of Abu Talib! Every intelligent person can deduce from this that how remote is the possibility of connecting the revelation of the Verse to the demise of Abu Talib. It clearly shows that the unscrupulous narrator had concoted the story to discredit Abu Talib. Even if we agree that the Verse was revealed concerning Abu Talib, then how is it that the Prophet (s.a.) continued to pray for the Deliverance of (the infidel) Abu Talib for ten years and Allah didn’t feel the necessity to warn him against this act for such a long while! Can a belief be based on such a preposterous and concocted tradition and make a decision about the faithfulness or otherwise of a person of the caliber of Abu Talib?

Fourthly, prior to the revelation of the subject Verse, several verses were revealed that prohibited Muslims praying for the deliverance of hypocrites and infidels. For example, the Verse quoted below, and several others of the same nature:

“Whether you pray for their deliverance or not, it is all the same for them!

Allah will never pardon them!!”

This is a verse from Surat al munafeqoon which was revealed before the Surat al Bara-at. Therefore, when The Prophet (s.a.) was forewarned of not praying for an infidel, how did he, according to the tradition, decide to pray for Abu Talib with the ostensible knowledge that he was an infidel? Can we imagine the Prophet ( s.a.) defying the injunction of the Holy Book ? If the Prophet did pray for the Deliverance of Abu Talib, he was confident of his fidelity, and there cannot be firmer proof of his Faith in Allah than this!.

Fifthly, Tirmizi, in his Sahih, writes in the Bab al Tafseer that Hazrat Ali (a.s.) heard a person praying for the deliverance of his infidel parents and asked him why he was praying for the parents who, he knew, were infidel? He said, did Ibrahim (a.s.) not pray for his uncle Azar who was an idolator? Hazrat Ali (a.s.) mentioned about this matter to the Prophet (s.a.). At that moment the subject Verse was revealed and the Muslims were ordered not to pray for the deliverance of the infidels.

There are several other points that need consideration about this tradition:

The first point is that if Hazrat Ali (a.s.) was sure that it was permissible to pray for infidel relatives, he wouldn’t have raised objection with the person. His surprise at the person praying is sufficient proof that a Muslim should not pray for a dead-infidel-relative!

The second point is that in support of his act, the person quoted about the prayer of Hazrat Ibrahim (a.s.) for the deliverance of his uncle, Azar. He needn’t have gone so far back in history. He could have referred to the prayer of the Prophet (s.a.) for his uncle Abu Talib. This is a proof that the person never thought that Abu Talib could be an infidel knowing fully well his contribution to the cause of Islam and the Prophet (s.a.)! In that period none in the populace ever thought that he was an infidel.

The third point is that the person brought forward the example of Hazrat Ibrahim (a.s.) praying for Azar in support of his own prayer for his infidel parents. The truth is that Hazrat Ibrahim (a.s.) didn’t pray for Azar as is evidenced from the following Verse of the Quran:

“Ibrahim praying for his father (Azar)’s deliverance was on the

basis of his promise to him. But when it dawned on him

that he was an enemy of God, he expressed

His abhorrance.”

Hazrat Ibrahim (a.s.)’s prayer was just to seek guidance and he wanted that he (Azar) received guidance to become eligible for pardon in the Hereafter. Therefore, however much a person is involved in infidelity and vice , we should not think that he cannot be reformed. An expectation can always be there that he will emerge from his ways of infidelity and vice and tread the way of Faith and Virtue. After death, certainly, a person will not have any opportunity to get guidance for reform. Therefore, this prayer of Hazrat Ibrahim (a.s.) doesn’t provide any justification of persons praying for the Deliverance of infidels and polytheists. The fact emerges from these evidences that the command for not praying for deliverance of infidels came before the revelation of this Verse. And therefore there is neither justification nor permission to pray for deliverance of an infidel. Then how could one imagine that the Prophet (s.a.), despite Abu Talib being an infidel, told to him near his death that,” If asked not to pray, I shall continue to pray for your deliverance.”The prayer for Deliverence depends on the hope for forgiveness. How could one hope for forgiveness for the sin of infidelity. It is established that Allah has decided that those who die in infidelity will certainly go to Hell.Therefore, there is a certainty that the Prophet (s.a.) was praying for the deliverance of Abu Talib with the knowledge that he was a Momin and believer. And after this, there is no reason why anyone should nurse a suspicion that he was an infidel; while there cannot be a stronger evidence of his Fidelity than the Prophet (s.a.) himself praying for his deliverance!

The sixth point about the purpose for the revelation of this Verse is that it is referred with regard to many and varying traditions. The variance of the traditions renders them doubtful. And they don’t remain fit to be accepted or rejected. In this regard one tradition can be quoted. When the Prophet (s.a.) passed near his mother’s grave, he sought permission from Allah to visit the grave and to pray for her deliverance. Allah permitted him to visit the grave and stopped him from praying for her deliverance in view of this Verse of the Quran. There is another tradition that says that the Prophet (s.a.) wanted to pray for the deliverance of his father. This Verse was revealed to stop him from doing so. There is one more tradition. Some Muslims approached the Prophet (s.a.) to seek his permission to pray for the deliverance of their infidel forbears. This verse was revealed at that time prohibiting them from doing so. Some say that the Verse was revealed at the time of offering prayer for deliverance of Abu Talib, the other traditions say that it was revealed concerning the other events mentioned above.

Another tradition records that when the time for the death of Abu Talib drew nigh, the Prophet (s.a.) said,“Uncle! Recite the Kalima that I might give evidence before Allah about your Faith.” Abu Talib refused to recite the Kalima saying,“If I hadn’t the fear of the taunts of the Qureish, I would have done it!” At that time the following Verse was revealed:

“Those who you befriend, you don’t guide. But

Allah Guides those He wishes to Guide.”

This tradition too doesn’t deserve to be accepted for several reasons.

Firstly, the tradition is reported by Abu Hurira Dosi, Abdul Quddud Shami,Abu Sahl Alsiri through Mohammed ibne Ibad, ibne Abi Omer etc originating from Ibne Omer and Ibne Abbas. The tradition is not dependable that the narrator, Abu Huraira, was in his home town of Yemen at the time of Abu Talib’s demise and almost ten years had passed since this event when Abu Huraira embraced Islam.in 7H. Therefore the question of his being present at the time of the death of Abu Talib doesn’t arise. Hence he wasn’t an eye witness to the event who could certify having seen the Prophet (s.a.) adiving Abu Talib to recite the Kalima and he refusing to comply. If someone did hear this exchange, why hasn’t he revealed the names when the event happened during his days of ignorance and he was personally not present in Makka. There is another reason for the unreliability of his narrations about Abu Talib is that he was among the close courtiers and retainers of Muawiya which is a strong evidence of his enmity for Hazrat Ali (a.s.). Because that was one very important qualification for admittance to the Darbar e Sham! Ibne Abil Hadeed writes about this enmity and hate that when Muawiya visited Koofa, Abu Huraira was in the team. He used to sit near Baab e Kinda in the nights and people used to surround him out of curiosity. One night Asbag ibne Nabata too went and joined the group. He asked Abu Huraira if he had heard the saying of the Prophet (s.a.) about Hazrat Ali (a.s.):

“Allahumma waale man waala

Wa aade man aada

O Allah! Befriend him, who befriends Ali (a.s),

And, Hold him an enemy who is Ali’s foe!”

Abu Huraira affirmed that he was aware of the saying! Asbag rejoined at this juncture:

“Then with Allah’s witness I say that you have

established friendship with his enemies and you

are inimical with his friends.”

Ref: Shara Nahj al Balaga, Vol 1, Page 360

It was the fruit of this enmity that Muawiya gave to Abu Hurarira the governorate of Madina and showered many favors on him. He gave special privileges to his children after his death. When he received the news of his death, Muawiya wrote to his representative Walid ibne Uqba:

“Search for his successors and give them 10,000 Dirhams and

treat them with kindness. He was among those who helped

Osman during his incarceration and remained at his

House.”

Ref: Tabqaat Ibne Saad, Vol2, Page 340

Connection with Muawiya and attachment to the clan of BaniUmayya was there and, in addition, Abu Huraira was known for narrating more tradition than any other person of his time, although he had privilege of being with the Prophet (s.a.) for a very short while.He narrated more traditions than the persons who had spent the maximum time of their lives with the Prophet (s.a.). This excess of narration by him rendered his narratives rather doubtful. Hazrat Omer, feeling the effect of excessive narration by Abu Huraira, has chided him and said:

“Stop narrating traditions. If you don’t comply with my

Instruction, I shall pack you away to the region of the

Tribe of Dose.

Ref: Sair Aalaam al Nabla, Page 424

It was the time when Abu Huraira was of the opinion that his mind was a storehouse of traditions and it was withheld as “unworthy” of narration:

“Whatever I know of, if I start telling to people,

they will start throwing crocks on me and

say that Abu Huraira is mad!”

Ref: Tabaqaat Ibne Saad, Vol 4, Page 321

Hazrat Ali (a.s.) too was not convinced of his honesty and straightforwardness in narrating the traditions.He therefore said:

“Abu Huraira said lot of falsehoods about the Prophet (s.a.)”

Ref: Shara Ibne Abil Hadeed, Vol 1, Page 360

Similarly the presence of Ibne Omar at the time of abu Talib’s demise doesn’t sound probable because he was born three years after the Baasat (the Annunciation). This means that at the time of Abu Talib’s death his age was around seven years, and the presence of so young a child at such a somber occasion is not possible in the midst of the chiefs of bani Hashim and the elite of Qureish! Even if he was present there by any chance, how would it be possible for a small child to hear the whispers of the Prophet (s.a.) and Abu Talib and recount the exchange.. Ibne Omer, therefore, cannot be accepted as a witness to the event. And as long as it cannot be established as to the person from whom he heard of the event, his narration will have no weight. Added to this fact, Ibne Omar was among the persons who, after the third Caliph, had refused to owe allegiance to Hazrat Ali (a.s.). He always remained angry with hazrat Ali (a.s.) As far as Ibne Abbas was concerned, he was born three years prior to the Hijra (The Migration) at Shaab e Abu Talib and the same year Abu Talib had expired. Hence, there is no question of his presence during the event and capability to report anything about what happened at the time of Abu Talib’s death. Who could imagine that a babe in arms could hear and recount anything! If he had heard about the episode from some eye witness, he never mentioned any name to establish the veracity of the narration. It appears that some interested parties had concoted the story and attributed it to Ibne Abbas thinking that the hearers might get impressed with his family background and give some credence to the narration.

Further, the other persons in Abu Huraira’s narration, VIz: Mohammed ibne Ibad, Ibne abi Omer or Ibne Kaisan are all insignificant and not dependable as witness to the event. In the narration of Ibne Omer or Ibne Abbas, the two persons named, Abdul Qudous Shami and Abu Sahl Siri, are liars and undependable according to the experts in Ilm ar Rijaal

Secondly, when the Prophet of Islam (a.s) was warned through the Verse of the Quran,“Wa anzar ashiratak alaqrabeen- Warn your near ones” , and particularly asked him to invite his kin to Islam. After the revelation of this Verse, The Prophet (s.a.) started his missionary activities from the very abode of Abu Talib. Then , it doesn’t stand to reason that he was inviting other kinsmen to join the fold and left Abu Talib alone and had no idea till his end to ask hi m to recite the kalmia! Did the Prophet (s.a.) not feel the necessity of inviting Abu Talib to embrace Islam for ten long years sharing the same roof with him.. Was he under the impression that if he insisted on Abu Talib changing his beliefs, he might turn hostile and stop giving support that was very vital for the Mission at that critical time! It the first case, it means that the Prophet (s.a.) didn’t care to convert Abu Talib to his Faith. In the second case, there will be an element of self interest that cannot be expected from as august a personage as him. The only other alternative is that, from the very beginning, and which is very likely, that the Prophet (s.a.) was convinced of the Faith of Abu Talib and, therefore, he concentrated with his mission in other places! Then what is the question of his insisting on Abu Talib to recite the Kalima when he was in the throes of death!

Thirdly, there are several versions about the purpose of the revelation of this verse. One tradition concerning it is that during the Battle of Ohod the Prophet (s.a.)’s tooth was broken. At that moment he raised his hands and prayed,“O Allah! Guide these ignorant people!” At that time the Verse was revealed. There is another tradition that this Verse was revealed when the Prophet wanted Harith ibne Noman to embrace Islam and he remained hesitant to accept the new creed. Hazrat Ayesha says:

“The Verse ‘Innaka la tahdi min ahbabat’

Was revealed when I was with the Prophet (s.a.)

Under the comforter.”

Ref: Marqat bar Hashia Tirmizi, Vol 2, Page 96

There are many such traditions that are contradictory to one another. Considering the contradictons, the correctness of the tradition under review is questionable. Another valid reason is that the narrators too are not dependable. From the first tradition it appears that the Verse was revealed six years after the demise of Abu Talib, because the Battle of Ohod was fought in the year 3 H. and he had expired three years prior to the Hijra. Hazrat Ayesha’s version suggests that the Verse was revealed around three to four years after the death of Abu Talib because she was married in 1H which was the period about three or four years after the demise of Abu Talib. In this event the Verse cannot concern Abu Talib since, at the time of its revelation, he was no more in the world. And, after a person’s death, neither there is need of guidance for him nor any reason for his refusing to take advice! And, if it is presumed that the Verse was revealed on many occasions, it cannot be accepted till there is a positive proof of the events.

Fourthly, even if the Verse is accepted to have been revealed concerning Abu Talib, no doubt can be cast as to his Faith because the manner is the same as the Verse“Maa ramaita iz ramait walakinallahrami” O Prophet! When you threw the arrow, it was not you, but Allah has thrown it. In this verse there is contradiction of rami with the words maa ramait and with iz ramait there is affirmation. Affirmation because the event was performed at the hands of the Prophet (s.a.), and contradiction because in actual fact the act emanated from Allah.. So, in the Verse there is affirmation of the guidance and contradiction as well. It means that apparently the guidance was through the Prophet (s.a.)’s preaching and instructions, but in reality it was the result of Allah’s help and support. The reason is that Allah is the fountainhead of Guidance. If His consent is not available, none can achieve the state of guidance! The Prophet, in this process of guidance is only the medium. Now, the Verse doesn’t mean that the Prophet (s.a.) cannot guide those whom he considers his friends, or he cannot influence them with his guidance. The meaning is that those whom the Prophet holds friends too are guided by Allah to the path of Faith. This view is supported by other verses of the Holy Quran, like:

“Laisa alaika hadahum wa lakin Allah yahdi main yasha

O Prophet (s.a)! Responsibility of guiding these people

is not on you, Allah gives guidance to those He wants to.”

This illustrates that the guidance of Abu Talib to the path of Virtue was not only because of The Prophet (s.a.)’s guidance, but Allah’s Wish was there. This Verse adds confirmation to Abu Talib’s Faith rather than contradicting it. The services that he rendered to Islam are a positive proof of his Faith, and Allah’s Wish has been his motivating factor in all these efforts!

The fifth point is that if the Verse is accepted to have been revealed concerning Abu Talib, then it is confirmed that The Prophet (s.a) held him in great regard as a friend, which fact is a part of history. The Prophet (s.a.) expressed affection for Aqeel ibne Abu Talib because of the love for his father:

“I consider you a friend on two counts. Firstly because of my relationship with you. Secondly because of the love for Abu Talib who had affection

for you.”

Tareeq e Islam Zahbi, Vol 2, Page 233

This love for Abu Talib is a positive proof of his Faith.because the Prophet (s.a.) couldn’t possibly have befriended or loved any infidel or hypocrite. Therefore Allah says:

“Those who believe in Allah and the Day of Judgement,

You will not find them befiriending the enemies of Allah and His Prophet,

Even if they are their fathers, sons, brothers or men of

their Tribe.”

When Muslims are asked not to brfriend the infidels and polytheists, even when they are their own kin, how is it possible that the Prophet (s.a.) kept extremely friendly and affectionate relations with Abu Talib! An infidel and polytheist is an enemy of Allah. How could an enemy of Allah be a friend of the Prophet (s.a.), whom Allah Himself has called a Habeeb or Dear Friend! When the love and affection between the Prophet (s.a.) and Abu Talib is irrefutable, there remains no doubt about the Faith of the latter.

Sixthly, it doesn’t stand to reason, according to Darayat (or the discipline of higher knowledge), that how could a person be an infidel who, all his life, stood like a wall in the support of the Prophet (s.a.), openly supported the cause of Islam, announced in crowds of the Qureish that Mohammed (s.a.)’s Faith was the best, acknowledged Mohammed (.s.a) like the prophets of yore and was never intimidated by any force while taking sides with the Prophet (s.a.)

The third tradition in this series is that a person heard Ibne Abbas say that the Verse,“wa hum yanhauna anhu wa yaoona anhu” is revealed about Abu Talib, and to ascribe it to him the meaning of the Verse is taken that“although he prevented the Prophet (s.a.) from the infidels harming him, he himself maintained a distance from the prophet (s.a.)” In his view the condition of Abu Talib with regard to the Prophet (s.a.) was the same that he did protect Mohammed( s.a.) from his enemies, didn’t profess the Faith himself! This tradition too is weak and not worth acceptance.

First of all there is no continuity of the narrators of this tradition. The name of the person who was the medium between Ibne Abbas and the narrator Habib ibne Abi Thabit has not been mentioned. When the narrator himself had not heard it directly from Ibne Abbas, nor has he mentioned the name of the first person who had heard and communicated to him, how could the narrative be accepted as concerning Abu Talib. The narrative is doubtful because the narrator, Habib ibne Thabit, is a cheat andexaggerator according to scholars of Ilm al Rijal. Secondly, the place and time of revelation of the Verse is indicative that it is about a group of infidels and polytheists that attributed the Quran to“Asateer al Awwaleen- Stories of people of Old Times” Therefore the author of“Kashaf” and Allama Baidawi have written that Abu Sufian, Walid, Otba, Shaiba, Abu Jahl, Nazr Ibne Harith and some other persons heard the Prophet (s.a) recite the verses of the Quran, they asked Nazr bin Harith as to what Mohammed was reciting? He replied that it was Asateer al Awwaleen. This is mentioned in the first part of the Verse,“wa yaqool allazeena kafaru an hial asateer al awwaleen-the infidels say that these are stories of people gone by and nothing else” In the last part of the Verse it is mentioned that they will be destroyed because of their waywardness and misdeeds---“wa an yahlekoona illa anfusahum wamaa yashooroon- they expose themselves to destruction and have no sense.” Between these two parts of the Verse there is“wa hum yanhoona anhu wa yanaoona anhu” . If the meaning of Yanhoona anhu is taken as ‘they prevent the Prophet (s.a.) from harms way, the entire Verse becomes disconnected and its continuity becomes disturbed. The verse talks about things that are shameful and deserving of condemnation and because of them their destruction is definite. But protecting the Prophet (s.a.) from harm is a virtuous act and has no connection with the first and last parts of the Verse, Therefore the translation of“wa hum yanhoona anhu” as“they prevent people from following the Prophet (s.a.) and listening to the recitation of the Quran” will be correct and meaningfully coordinated with the first and last part of the Verse.

Therefore Ibne Kathir and Fakhr ud Deen Razi have preferred the same meaning of the Verse and have written that this Verse is revealed about the polytheists who used to stop people following the Prophet (s.a.) and obstruct them from hearing the recitation of the Quran. Therefore, as long as it is not confirmed that Abu Talib came in the way of people following the teachings of the Prophet (s.a.) and hearing the readings of the Quran, his being the subject of the Verse cannot be established. The fact has been accepted by all, friend and foe, that Abu Talib had never asked anyone not to listen to the recitation of the Book nor even suggested to the people not to follow the Prophet(s.a)’s teachings. In fact he never differed with the ideas and teacings of Mohammed (s.a.) He spent his entire life in the protection and promotion of the Prophet’s Creed. In view of this, they will be dishonest, who do Tahreef Manawi (Misinterpret the Meaning) of the Verse to discredit Abu Talib. They try to break the earlier and latter part of the Verse and make a futile effort to try to prove that Abu Talib was an infidel and that he strived to maintain a distance from the Prophet. When did Abu Talib ever turn away from the Prophet (s.a) and abstain from helping and defending him?!

The fourth tradition is the one that is narrated by Abbas ibne Abd al Mutallib. He told to the Prophet (s.a.) that Abu Talib was busy in supporting and helping him. Will he get any reward for these efforts or all his troubles would go in vain? The Prophet (s.a.) said that Abu Talib is up to his knees in the Hell and that if he (the Prophet (s.a.) had not interceded, he would be in the lower echelons of the Hell!

This tradition too is concocted and false.

Firstly this tradition is attributed to Abbas, who is also credited with the tradition that Abu Talib, at the instance of The Prophet (s.a.) recited the Kalima of Unity of Allah and departed from this world.Will there be any weight in the traditions of contradictory nature narrated by one person and also concerning only one individual!

Furthur, there is a marked difference in the meaning of this and other tradiotions of this genere. In one tradition it is said that intercession has been made by the Prophet (s.a.) on behalf of Abu Talib and he is in the upper echelon of the Hell and in another tradition it is said that intercession will be made on the Day of Reckoning and in yet another tradition it is recorded that there is diminution of retribution but there is no mention of the Prophet (s.a.)’s intercession.. With this handling of the traditions, they become doubtful and unacceptable.

Thirdly, the narrators of these traditions were liars, unreliable and scheming. Therefore, Dahbi writes in Meezan al Aitadal about the narrators, and says about Sufian that he-- Yaktab anil kaazabeen - copies traditions from liars. He writes about Abdul Malik ibne Omair that ---saii al hifz---his memory is not good. Similarly he makes such negative remarks on some other narrators who are Majhool al Haal and not dependable according to Ulema e Rijaal. Depending on such narrators, neither can one draw any conclusion about the Faith or infidelity of any person, nor can a surmise be made whether the person will be Hell-bound or deserve the Reward of the Heaven!

Fourthly, this tradition mentions that in view of Abu Talib’s unstinted support to the cause of Islam the Prophet (s.a.) made intercession on his behalf and his retribution was reduced, while in regard to the infidels and polytheists there is no question of either any intercession or reduction of retribution! Therefore Allah says:

“We shall chase the sinners to the Hell like the thirsty animals

And seeking intercession at that time will not be in their

Choice but of those who have borne witness to

Allah’s Unity (Tawheed)”

At another place Allah says:

“Those who became infidels for them there is

Hellfire. They will neither end nor will they die.There won’t

be any diminution in their Retribution.”

Ibne Athir writes:

“Qazi Fayaz says that there is ijma (Unanimity of Opinion)

That the infidels will not benefit from their good

deeds. Neither will they get bounties as Reward

nor will there be diminution of their

Retribution.”

When this tradition doesn’t weigh on the yardstick of the Nusoos e Quran and Ijma, even if its narrators were Siqa (truthful) and Adil (Just), it is not acceptable in any condition. In this instance, the narrator is neither Siqa nor Adil

The fifth point is that the Prophet (s.a.) who was a paragon of kindness could only bring Abu Talib out of the depths of the Hell, but couldn’t help him to get total relief from the Hellfire in the top layer of the Hell! For his selfless and unstinted services ti Islam, if not getting him assigned to the Heaven, atleast he could have been settled in its suburbs! When these type of concessions have been given to Nausherwan despite his infidelity for his sense of justice! Hatim enjoys this concession for his generosity! Even for the sworn enemy of Islam, Abu Lahab, concessions have been recommended. Therefore the well known Ahl e Hadith, Waheed al Zaman, in his book Lugat al Hadith, Bab al Zad, page 12 narrates a tradition that one person dreamt of Abu Lahab saying that he got some water on Mondays. This, he said, was the reward for freeing Toobia, his slave girl, to celebrate the birth of the Prophet (s.a.).--- Al Lugat al Hadith, Bab al Daad,Page 12. There is another tradition of similar type. The Prophet (s.a.) saw Abu Lahab in his dream that he was restless with thirst, and he did have something to quench his thirst. The Prophet (s.a.) asked,“What is it that you have to quench your thirst?” Abu Lahab replied,“.Toobia fed you the milk and I had released her from slavery. I have been rewarded for that.” ---Tareeq e Yaqoobi, Vol 2, Page 9.

How strange it is the Abu Lahab gets rewarded for his small gesture of releasing a slave girl. Abu Lahab, no doubt, was a sworn enemy of the Prophet (s.a.) and in the forefront of the persons ridiculing and insulting him. He remained stubbornly infidel till his last breath. And Abu Talib, who dedicated his entire life to the care and service of the Prophet (s.a.) there is no acknowledgement of his effort in bringing up the Prophet (s.a.) and providing support and protection all along to his mission. In some other traditions it is also said that although Abu Talib will be in the upper echelon of the Hell, his brain would melt and fall near his feet because of the excessive heat of the Hellfire. Can it be imagined that this Retribution will be despite the intercession of the Prophet (s.a.). In return for his sterling services, there is reduction in his Retribution as described above. But please think over what the Prophet (s.a.) has to pray for Abu Huraira’s mother:

Shah Wali Allah writes:

“The Prophet (s.a.) prayed for the conversion of Abu Huraira’s mother,

and she became a Muslim the same day!”

Ref: Hujjat Allah al Baligha, Vol 2, Page 578:

How could it be imagined that his prayer for the deliverance of Abu Huraira’s mother was accepted and his prayer wasn’t answered when he prayed for Abu Talib, although he was a staunch supporter of the Prophet ( s.a.)’s Cause. Can Umm e Abu Huraira’s being a mother of Abu Huraira be a cause of her deliverance Even if we overlook the services of Abu Talib to the cause of the Prophet (s.a.)’s Creed, should’nt his efforts in the bringing up of Mohammed (s.a.) and protecting him against all odds be sufficient for his deliverance! Who was Umm e Abu Huraira? Just the mother of Abu Huraira who died an infidel!

The fifth justification they advance is through the tradition which says ---la tawaras bain ahl millatain---two different creeds cannot share inheritance. Therefore they say that a Muslim cannot inherit the assets of an infidel and an infidel likewise cannot be an inheritor of a Muslim. They say that if Abu Talib was a Muslim, Hazrat Ali (a.s.) and Jafar, who were Muslim, wouldn’t have refused to accept Abu Talib’s inheritance. They also say that Aqeel and Talib, who had not embraced Isalm till the time of Abu Talib’s death, inherited his assets.

This justification they profer is a mere exaggeration. First of all they refer to an inconclusive and undependable tradition that Ali (a.s) and Jafar had refused to accept the inheritance of their father.Then they refer to another tradition to support their contention that the refusal was because their father died an infidel. The truth is that neither the meaning of the tradition is what they try to give it, nor the two sons ever refused to accept the inheritance. The meaning of this tradition is taken that if the inheritor and the forbear were not of the same Faith, then the inheritance becomes void. The contention is that if the father was a Muslim and the son an infidel, the son would not get the inheritance. Similarly if the son is a Muslim and his father was an infidel, he would’nt accept the inheritance. The inheritance would go void wherever the inheritor and the forbear professed different creeds. In the view of Shia Jurists a Muslim can inherit the assets of his infidel parent, while an infidel is entitled only to the assets of his infidel parent. He doesn’t get anything from the effects of his father if he was a Muslim. This is with a view to maintain the ascendance of Islam. This is also supported by the tradition---Al Islam yaalu wa la yaali ilaih - Islam has ascendance over every thing and nothing has ascendance over Islam. Therefore, even if Abu Talib is presumed not a follower of Islam, his Muslim sons cannot be disinherited. If the Islamic law required the Muslim sons of infidel parents to be disinherited, most of the early companions of the Prophet (s.a.) qualify for this treatment. The history, however, has not been able to throw one example of a companion getting disinherited on the demise of his infidel father! Does this not indicate that, perhaps this law was only for the nearest kin of the Prophet.(s.a.). Besides, if Hazrat Ali (a.s.) had not accepted anything from the estate of his father, is it not possible that he might have done it for some other reason than that draconian law of inheritance! Perhaps he avoided taking any part of the inheritance becaue of his frugal nature and left everything for his brother Aqeel. Or it was also possible that Aqeel had usurped the entire estate of his father. History too supports this possiblilty. The historians have written that when the Prophet (s.a.) migrated from Makka to Madina, Aqeel took advantage of the absence of the Prophet (s.a.) and he sold the house of Hazrat Khadija and two houses of Abd al Mutallib, inherited by Abu Talib, to Abu Sufian when neither the Prophet (s.a.), Hazrat Ali or Jafar were present in Makka to prevent him from striking that deal without their consent. When, after the fall of Makka, the time for asking Aqeel about his unfair transaction, they forgave him. This forgiveness cannot be termed as Aqeel’s right of inheritance, because all the three had their right according to the morms of the Islamic Law of Inheritance! Therefore Ibne Shahab says:

“The truth is that Hazrat Aqeel Razi Allah Taala Anhu occupied the

Houses of Abd al Mutallib after the Migration of the Prophet (s.a.) the

Same way as the infidels of Qureish occupied the houses of the

other migrants. After the conquest of Makka, neither the Prophet (s.a.)

Nor the migrants demanded the return of their properties. If Aqeel had a right over the property according to the Law of Inheritance, then under what law he sold the house of Hazrat Khadija bint e Khawilad.”

--From the footnote of Faeq, Vol 1, Page 188

The sixth argument they profer is that through the weakest tradition it doesn’t emerge that Abu Talib ever prayed alone or in the company of the Prophet (s.a.) although he lived for ten long years after the Annunciation of the Prophet (s.a.). If he was a Muslim, he would certainly have been seen praying sometime or other, because offering of prayer is an important pillar of Islam.

This argument too doesn’t hold water. In a situation where traditions are concocted to prove his infidelity, it is not a matter of surprise if there is no tradition to support the claim that Abu Talib did, if ever, offer prayers. But none can deny the fact that, in early days after the Baasat, Abu Talib once found his son, Ali (a.s.) offering prayer with the Prophet (s.a.), and expressed his appreciation and support for his act. He termed this way of offering the prayer as an act of virtue and exhorted Ali (a.s.) to remain attached to the Prophet (s.a.). Once he chanced to see Ali (a.s.) standing behind the Prophet (s.a.) on the right side. He told to his other son Jafar:

“You too should stand on the left side

behind your uncle and offer prayer”

Even if he had not participated in the prayers, it must have been to protect the Prophet (s.a.) from the mischief and machinations of the Qureish. Then, during his lifetime, prayer was still not declared mandatory.Nor was it given a prescribed form. The prayers offered those days were only optional. Therefore, Abu Talib not praying was not a proof of his not having embraced Islam!

The seventh argument proferred against Abu Talib is that if he were a Muslim, then how is it that the Prophet (s.a.) didn’t offer the namaz e Janaza ( the Funeral Prayer) for him. This was done, despite the instructions to offer the prayer before any dead Muslim is interred.

This argument is absolutely baseless because the command for Salat e Janaza came much after Abu Talib’s death. This prayer wasn’t offered for any Muslim who died in that period. After a short time of the death of Abu Talib, Umm al Momineen Hazrat Khadija died and the prayer was’nt offered for her too. This was despite the fact that she was the first lady to ever have embraced the Creed of Islam. Bala Dari writes:

“The Prophet (s.a.) entered the grave prior to

Interment of Hazrat Khadija. Till that time, there

Was no order for offering Salat al Janaza.”

n Ansaab al Sharaf, Vol 1, Page 406

This is the list of baseless doubts that people have concocted to prove the infidelity of Abu Talib. The faith of Abu Talib is supported with the sayings of the Prophet (s.a.) and the Ijma of the Infallible Imams (a.s.). Every right thinking person can read through the bias of the critics of Abu Talib and see through the thin veneer of doubts they try to create in the minds of people.

Hazrat Abu Talib was the protector of the Creed and the supporter of the Faith of Islam. He was like a protective rampart for the Prophet (s.a.) and an invincible fort. He confronted severe difficulties with courage and at no moment he raised the slightest objection for coming to the help of Mohammed (s.a.) and his Divine Mission. He acted with the same zeal, during his long association with the Prophet, when he was young and also when he was a grand old man! Even on his death bed his mind was occupied with the thoughts of protecting Islam and its founder! Therefore, facing the difficulties at Shaab e Abu Talib, his health deteriorated beyond repair. He called up the Sheiks and elite of Qureish and advised them to be trustworthy, truthful, generous, charitable to the poor, to respect the Kaaba and to protect and help the Prophet (s.a.).He said:

“I make a will that you do good to Mohammed (s.a.).

He is a custodian (Ameen) in the Tribe of Qureish and

a Siddeeq (truthful person) for the Arabs. He has all

the qualities which I have willed you to cultivate.

He has brought a Thing about which the hearts are convinced

and the tongues are silent because of fear of enmity.

By Allah! I am visualizing the scene when the poor of Arabia

and the Bedouin of the neighborhood and the weak

saying “Labbaek” to his call!

Mohammed (s.a.) has entered the whirlpool with them and

The elite of Qureish have been belittled, the chiefs ridiculed

and their homes rendered desolate.The poor and the weak

have come to the positions of power and the elite are subjugated to them.

Those who are far away are drawing benefits.

Arabs have turned his sincere friends and with purity

Of hearts have become his well-wishers. They have

entrusted to him their leadership.

O group of Qureish:

You should also become

The friends and supporters of Mohammed (s.a.).

By Allah!

Whoever treads the path shown by him,

he will get the Guidance

and

whoever follows his ways, will be felicitous.

If I had some more life in me and there was

Some delay inmy inevitable death, I would shield him from

The attacks of his enemies and protect him against difficulties!”

--Samarat al Awraq, Vol 2, Page 13

After this general advice, he turned to the Progeny of Abd al Mutallib and said:

“As long as you keep paying heed

To Mohammed (s.a.)’s words, and follow his precepts,

Felicity and benefit will come to you.

Follow him and give him a helping hand, you will remain

On the path of guidance!”

Eulogising about the truthfulness and the trustworthiness of theProphet (s.a.), during his last moments, Abu Talib advised his family to seek knowledge and guidance following him. If a person doesn’t acknowledge and bear witness to the Prophethood of Mohammed (s.a.), then there is no use of his existence. Are these words of wisdom and enlightenment not the proof of his Faith in Islam?

When he was through with his will to all concerned, the signs of impending death emerged on his face. The color of his face changed and his forehead developed the pearls of sweat. The biggest supporter and protector of the Prophet (s.a.) breathed his last. His passing away cascaded an avalance of sorrow on the Prophet (s.a.). Tears welled in his eyes and in a hoarse voice he told to Ali (a.s.):

“Go, give him Ghusl-e-janaza, wrap him in the shroud

And make arrangements for his interment. May Allah

Give him maghfirat (absolution) and keep him in His Blessing.”

Ref: Tabaqaat Ibne Saad , Vol 1, Page 105

The Prophet (s.a.) nominated Hazrat Ali (a.s) to the task of preparing his father for the last rites, although he was the youngest of his brothers. The only reason for this change from the normal social custom of assigning such duties to the eldest brother was that Aqeel and Talib had’nt embraced Islam till their father had passed away and Jafar, although in the fold of Islam, was away in Abyssinia. This act too throws light on the Faith of Abu Talib. If he was an infidel, there would be justification for entrusting this duty to one of his sons who was still living in infidelity. Thus, after all the preparations, the Prophet (s.a.) looked at his beloved uncle in his shroud, cried and said:

“O uncle! You have brought me up in my childhood,

You gave me, an orphan, your profound love and maintained me.

On my growing up you gave me support. May Allah give you Good Reward

On my behalf!”

Ref: Tareeq e Yaqoobi, Vol 2, Page 26

When people started carrying the bier, the Prophet (s.a.) supported it with his shoulder from start of the journey till it reached the graveside. He participated in the interment of the mountain of patience and courage at the foot of the Mount Hajoon.

For the Prophet (s.a.) the passing away of Abu Talib was a big calamity. He was his biggest supporter and promoter. The Prophet (s.a.) was now left in the midst of sworn enemies to contend with them. Although statistically Muslims were a sizeable group now, there was none of the caliber and position of Abu Talib who could confront the tyranny of the Qureish with some degree of success. It was logical that the nefarious activities of the Qureishincreased with the death of Abu Talib. Ibne Hisham writes:

“When Abu Talib died, the Qureish gave so

much trouble to the Prophet (s.a.) that during the living days

of his uncle, they couldn’t have had desire of

putting him through such hardship.”

Ref: Serat Ibne Hisham, Vol 2, Page 58

The sadness of Abu Talib’s death was still fresh when, after a month and five days of his demise, Janab Khadija passed away. This tragedy too had a profound saddening effect on the Prophet. He was so much affected with these two deaths that he named that year as Aam al Huzn - the Year of Sorrow! He said:

“Those days two calamities struck the Umma.

I cannot say which one is the greater cause of

Sorrow for me!

-Tareeq e Yaqoobi, Vol 2, Page 26

The Prophet (s.a.) termed the passing away of Hazrat Abu Talib and Hazrat Khadija as great calamities for the Umma. The reason was that in the early days of his ordainment as the Prophet (s.a.) the two stood with him as strong pillars of support. Hazrat Khadija sacrificed her entire wealth for the Mission of the Prophet (s.a.) and Hazrat Abu Talib stood like a rock between him and the forces of tyranny. These two deaths, which were a calamity for the person of the Prophet (s.a.), were certainly calamitous for the Umma as well!

The people of Makka mourned the passing away of the chief of the Qureish, the scion of Abd al Mutallib, the Raees e Batha, Abu Talib. Hazrat Ali (a.s.) penned elegies on the death of his beloved father..A few couplets of one of the elegies are given here:

“Aba Talib asmat al mustajir

Wa ghais al mahol wa noor al zulm

O Abu Talib! You are the Place of Peace for those seeking refuge

Rain bearing cloud in drought and a light in the darkness!

Laqad had faqadak ahl al hafaz

Fasali alaika wali al naym

On your death the people with modesty are saddened. May Allah shower His Bounties on you.

Wa laqak Rabbak Rizwana

Faqad kunta liltahr man khair am

May Allah’s Beneficence be on you. You were the best (beloved)

Uncle of the Prophet (s.a.)”

Ref: Tadkira Sibt ibne Jauzi, Page 6.