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In the name of God, Most Merciful, Most Kind

Sunni/Shia Dialouge (All references are from the Qur’an and Sunni books)

Part 1 Abu-Talib:The Supporter of the Prophet Muhammed

(pbuh)

Part 2 ABU TALIB: Did he die Muslim or Kaffir?

Holy prophet (SAWW)'s words about Hazrat Abu Talib (AS)

By: Bintul Huda

The Messenger of Allah (saww) remained with the bier of Hazrat Abu Talib (may Allah be pleased with him) till he was entrusted to the grave. Then he said:

"You have done Sile Rahem (that fulfilled the rights of relationship), o my uncle, you will be given a good compensation for this. I was brought up under your care and when I grew up, you supported me. By Allah! I will do such Isteghfar (seek repentance) for you and do intercession for you, that the Jinns

and men will be astounded." (Sibte Ibne Jauzi, Tadkeraku Khawaas, Asnaul Matalib Pg. 15

Al Hadidi Vol. 4, pg. 314 Sheikhul Abtah pg. 43

Al Ghadir vol. 7, pg. 387 Mojam al Qabour vol. 1, pg. 204 Imam e Abi Talib (AS) pg. 10)

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http://www.geocities.com/islamroots/a/per/abutalib2.htm

Abu Talib (r) Praises The Holy Prophet Mohammad (s)

Surely the Prophet Muhammad, son of Aminah,

Is for me like my own Child.

When he held on to the halter of my camel, I felt compassion for him,

Even as the white camels were loaded,

Copious tears flowed from my eyes, Tears like scattered pearls

I treated him kindly as befits a close relative

And guarded well the trust of his forefathers concerning him.

I ordered him to ride among paternal uncles, With white faces, brave swordsmen,

They traveled to the furthest known station

Far indeed was the station where their camels lay down !

When at last the people of Busra saw him, They met a learned monk who was keeping close watch

He related to them a true account concerning him, And thus turned back the people of envy

A group of Jews also saw what he saw :

The shade of a white cloud and the glory of a close relative

They went seeking to kill Muhammad, and he restrained them, And thus engaged in the best of struggle.

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The Faith Of Abu Talib I Sunnis claim Abu Talib dies as a pagan. Is this claim true? What does the Quran say? What does history say?

© http://www.sdol.org/ 2003-2008

The Quranic verse states:

It is not ( fit ) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. [ 9 : 113 ] Sunnis claim this verse to be revealed when Abu Talib died and the prophet plead for his forgiveness. This is not true. The above sura is totally a Medinite sura, except the verses 128-129. The above sura was revealed after the migration of prophet and logically, a lot later after the death of Hz Abu Talib. Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to establish relations for the polytheists, let alone pray for them, out of love and respect ! Surah 4 Verses 139 and 144: Those who take the unbelievers for guardians rather than believers. Do they seek honor for them? Then surely all honor is for Allah.....O you who believe ! do not take the unbelievers as protectors instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ? This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Of course, this verse was revealed well before Chapter 9, that has been the focus our attention! Surah 9 Verses 23 and 80: O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust......Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people. The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet (PBUH&HF) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Quraishite challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qurashite ultimatum, and he told him kindly Save me and yourself, my nephew, and burden me not with what I cannot bear. When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet (PBUH&HF). Come back, my nephew, go on, say what ever you like. I shall never let you down at any time. Ibn Husham, Biography of the Prophet, v 1 p 266 - Tabaqat of Ibn Sa'ad, v 1 p 186 - History of Tabari, v 2 p 218 Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them "By the One in whom Muhammad (PBUH&HF) believes, if any one from you stands up I will hit him with my sword."

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When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad (PBUH&HF), The One, The Great. Then Abu Talib asked the Prophet (PBUH&HF) who was the person responsible for the shameful act, and upon his ( Prophet's ) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet (PBUH&HF). It was on this occasion that Abu Talib said : I believe that Mohammed's faith is the best of all the religions of the Universe. Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 - Tareekh of Ibn Katheer, v 3 p 42 - Sharh of Ibn al Hadid, v 3 p 306 - History of Abul Fida, v 1 p 120 The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with. With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continue till the Prophet's family handed him over for execution. This pact was then hung on the door of the Kaaba. Thus forced Abu Talib with the whole family moved to a mountain cave known as ' Shi'b Abi Talib '. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies. They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad (PBUH&HF), and often chaged room as a precaution aganist sudden violence. At the close of the third year of the Interdict, Mohammad (PBUH&HF) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew (PBUH&HF) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad (PBUH&HF) had spoken. The discussion is recorded as follows: Muhammad has informed us and I ask you to confirm it for yourselves. For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive. To these proposals of Abu Talib, the Quraish agreed upon to inspect the document, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad (PBUH&HF). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have subjugated us to torture ... Once during the childhood of the Prophet (PBUH&HF) on the occasion of a scarcity of rains Abu Talib took him (PBUH&HF) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet (PBUH&HF) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet (PBUH&HF) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: "Don't you see that we have found Mohammed a prophet like Moses; he is already predicted in the previous Scriptures. He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow." Sharah of Bukhari by Qastalani, v 2 p 227 - Al Seerah Al Halebeyah, v 1 p 125 Abu Talib was a man of great faith and had strong belief in the truthfulness of Mohammed (PBUH&HF). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this

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occasion that the Prophet remarked : ... The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards. History of Ibn Asakeer, v 1 p 284 - Mustadrak of Al Hakim, v 2 p 622 Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony of his nephew, Muhammad, as follows: Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Were Muhammad (PBUH&HF), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Seerah al-Halabiyyah, vol 1 p 139 In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed. While on his death bed, Abu Talib said to the Hashimites : I command you to be good to Mohammed. He is the most trustworthy of the Quraish and the ever truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Al Muhabil Dunya, v 1 p 72 It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet's uncle) bent down to listen to what he was saying. he then lifted his head and said: By Allah, he has uttered the word which you requested, O Messenger of Allah!. Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibn Hisham, Cairo Edition, p146 , v1, pp 219-220 Imam Jafer al-Sadiq (AS) said: While Imam Ali (AS) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed (PBUH&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. al-Ihtijaj, by al-Tabarsi, v1, p341 - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's (PBUH&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet (PBUH&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (PBUH&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet (PBUH&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? (1) The Holy Prophet says in a hadith (joining his two fingers): "I and the supporter of the orphan are together in Paradise like these two fingers." Ibn Abi'l-Hadid also has reported this hadith in his Sharh-e-Nahju'l-Balagha, vol.IV, p.312, where he says

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that it is obvious that the Holy Prophets statement does not mean all supporters of orphans, since most of the supporters of orphans are sinners. So the Holy Prophet meant by it Abu Talib and his distinguished grandfather, Abdu'l-Muttalib, who looked after the Holy Prophet. The Holy Prophet was known in Mecca as the yatim (orphan) of Abu Talib because after the passing away of Abdu'l-Muttalib, the Prophet, from the age of eight, had been in the care of Abu Talib. (2) There is a well known hadith which both the Shia and Sunni sects have narrated in different ways. Some of them say that the Holy Prophet said: "Gabriel came to me and gave me good news in these words: 'Allah has definitely exempted from the fire the loins through which you appeared, the womb which sustained you, the breasts which suckled you, and the lap which supported you.'" These reports and hadith clearly prove the faith of the Prophet's supporters, namely, Abdu'l-Muttalib, Abu Talib and his wife Fatima Bint Asad, and also the Holy Prophet's father, Abdullah, and mother, Amina Bint Wahhab, and his wet nurse, Halima. A net friend asked me that Why did Abu Talib Conceal his Faith? If Abu Talib had revealed his faith, all of the Quraish and the entire Arab nation would have united against the Bani Hashim. Abu Talib understood the expedience of concealing his Islam. He pretended to be loyal to the Quraish in order to thwart the activities of the enemy. So long as Abu Talib remained alive the same condition continued, and the Holy Prophet was protected. But at the death of Abu Talib, the Angel Gabriel appeared before the Holy Prophet and said: "Now you should leave Mecca. After Abu Talib, you have no helper here."

The Faith Of Abu Talib II Just a passing thought..... Isnt it weird how the man who protected the Prophet Muhammad with all his strength since he was a child and helped propogate the religion of Islam in its infancy (I talk about Abu Talib ) can be labeled as a kafir, while those who ran away from the Battle of Uhud and numerous ather conforntations are labeled as the champions of the faith and the caliphs of Islam. Its weird how Sunnis call Abu Talib a Kafir, simply on the basis that history does not provide any legal document of Abu Talib reciting the Kalimah. For 40 years the Prophet SAW ate at Abu Talibs house, so does that mean that the food our Prophet ate for the majority of his blessed life was haraam? Did he or did he not read the Prophets SAW Nikah? Does that also mean that his weddding was invalidated? Common Sense should prevail...it obviously doesnt! I implore them to reflect upon the following. 1. Hadrat Abu Talib A.S. raised up two of the greatest dignitaries of Islam, one was the Seal of the Prophets Muhammad Mustafaa SAWW. and the other was Imam Ali ibn Abi Talib A.S. the first and foremost of the Imams A.S. What a blessed personality was Hadrat Abu Talib A.S. to have received such an honour. 2. History tell us that Hadrat Abu Talib A.S. read the Nikkah of Prophet Muhammad SAWW. and Ummulmomineen Khadeejah binte Khuwaylid A.S. Is it possible for a kafir to conduct the marriage of the Prophet of Islam SAWW? 3. Hadrat Abu Talib A.S. was the one who offered protection to Prophet Muhammad SAWW. and the early Companions at the Shibb-e-Abi Talib when the Quraishis of Makka boycotted Prophet Muhammad SAWW. and the early Muslims. The early Muslims were besieged by the kafirs. If Hadrat Abu Talib A.S. was a kafir why would he want to shelter the Muslims? 4. Hadrat Abu Talib A.S. gave his Son Imam Ali A.S. into the care of Prophet Muhammad SAWW. at a very early age. Why would he need to do this if he was a kafir? What did he have to gain from this? 5. All the direct Ancestors of Prophet Muhammad SAWW. and Imam Ali A.S. were pure Muwahhids, ie, they were the followers of the concept of Tawhid, the Oneness of ALLAH SWT. The Holy Quran refers to them as Hanifs. Please note that the Barelawi sect of the Sunni Bretheren, and those like them believe that

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Hadrat Abu Talib A.S. was a Muslim. Furthermore, was Abu Talib a kaafir only because history fails to testify that he did not read the kalimah??? Actions are judged by intentions and his actions were as if he feared Allah more than anyone would and he believed in his last prophet more than anyone else could have believed. 022.018: Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills. This verse testifies that even the sun and the moon are muslims who believe in Allah, they are believers. And I challenge anyone to give me an authenticated report if the sun and the moon ever recited the kalimah? Did anyone hear their kalimah or see their prostration? Yet they are believers.... And pitty, Hz Abu Talib is a kaafir......

A Brief biogaraphy of Abu Talib

Abu-Talib The Supporter of the Prophet (s)

The Year of the Elephant In 570 A.D, the Abyssinian Armies under the leadership of Abraha attacked the Holy Mecca to demolish the Kaaba. Abdul-Muttalib, our Master Muhammad's grandfather, the Master of Mecca, went round the Kaaba praying for Allah, the Almighty, to prevent the invaders from demolishing the House which Ibraheem al-khalil and his son Ishmael built for people to worship Allah only. Allah, the Almighty, accepted Abdul-Muttalib's prayer. So, when the elephants and the soldiers advanced to demolish the Kaaba, Ababil birds carrying stones in their beaks appeared in the horizon. They began dropping the stones. So, the invaders around the Kaaba were defeated. Consequently, Allah's power and Abdul-Muttalib's importance appeared! That year was named the Year of the Elephant. Our Master Muhammad (s) was born in that year. Abu-Talib was thirty years of age. Allah, the Almighty, has mentioned this event in the Holy Koran: "In the Name of Allah, the Beneficent, the Merciful Have you not considered how your Lord dealt with the possessors of the elephant? Did He not cause their war to end in confusion? And send down (to prey) upon them birds in docks, Casting them against stones of backed clay So, he rendered them like straw eaten up?" Abdul-Muttalib Abdul-Muttalib, who dug the Zamzam well, had ten sons. Abdullah, the Prophets father, was one of them. Abu-Talib, the Prophet's uncle, was one of them, too. Our Master Muhammad (s), was an orphan. His father Abdullah died while he was a baby. When his mother died, he was six years of age. So, his grandfather Abdul-Muttalib took care of him. He liked him very much. He thought that Muhammad would be a Prophet. Abdul-Muttalib was righteous. He followed Ibraheem and Ishmael's religion. He advised his sons to follow good manners. In the bed of death, Abdul-Muttalib said to his sons: "A grandson of mine will be a Prophet. So, he who will be present at his time must believe in him." Then he turned to his son, Abu-Talib, and whispered in his ear:

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"Abu-Talib, Mohammed will be of great importance. So, support him with your hand and tongue." The Guardian Our Master Muhammad (s) was 8 years of age when his grandfather Abdul-Muttalib died. So, his uncle, Abu-Talib took care of him. Abu-Talib's name was Abdu-Munaf. His mother's name was Fatima binte Amru. She belonged to bani-Makhzum. Abu-Talib was named Sheikh al-Bat-ha. Our Master Muhammad (s) lived with his uncle. His uncle treated him kindly. Fatima binte Asad, his uncle's wife, treated him kindly, too. She preferred him to all of her sons. So, our Master Muhammad (s) grew with a good family. Abu-Talib's love for his nephew increased day by day because of his good manners and great politeness. For example, when the food was ready, the Orphan Boy reached it politely. He said: "In the Name of Allah!" When he finished, he said: "Thank you Allah!" One day, Abu-Talib missed his nephew Muhammad. So, he raised his hand from the food and said: "Till my son comes!" When Muhammad came, Abu-Talib gave him a cup of yogurt. Mohammed drank out of the cup. Abu-Talib's sons drank out of it one by one, too. They were all full. The uncle admired that. So, he said to his nephew: "Muhammad you are blessed!" The Good News Abu-Talib had heard good news from the people of the Book (the Jews and the Christians). The good news was that a Prophet would appear very soon. So, he took care of his nephew very much. He thought that he would be a Prophet. So, he didn't leave him alone. When Abu-Talib wanted to go on a trade journey to Sham (Syria), he took our Master Muhammad (s) with him. Muhammad was nine years of age then. In Basra, a city situated on the road of the trade caravans, there was an abbey. A monk lived in the abbey. The monk's name was Buhaira. He was always looking forward to the appearance of a new Prophet whose time approached. When the monk looked at Muhammad, he realised that he would be the promised Prophet because he had the personality and expression of a Prophet. The monk began looking at the Meccan Boy's face very carefully. Meanwhile, the good news about Jesus Christ sounded in his mind. The monk asked Abu-Talib about the Boy's name. So, Abu-Talib said: "His name's Muhammad." The monk became very humble at his holy name. So, he said to Abu-Talib: "Go back to Mecca. Protect your nephew from the Jews because he will be of great importance!" Abu-Talib came back to Mecca. He adored Muhammad. He was very careful of his safety. The Blessed Boy The years passed. Mecca and its villages dried up because there was no rain. The people came to Sheikh al-Bat-ha. They asked him to pray to Allah for rain. They said: "Abu-Talib, the valley's become rainless. Our families are without food So come on and pray to Allah for rain. Abu-Talib went out. He had great confidence in Allah. He took his nephew, Muhammad with him. Abu-Talib and Muhammad stood beside the Kaaba. The boy's heart took a pity on the people. Abu-Talib asked Ibraheem's and Ishmael's Lord to send down heavy rain. Muhammad looked at the sky. Only a little time passed. The sky was full of clouds. Lighting flashed. Thunder sounded. The rain came down heavily. The rainwater flowed in the villages. The people came back pleased thanking Allah for the blessing of the rain. Abu-Talib also came back. His love for his nephew increased very much. The years passed. Muhammad became a young man. He was extremely polite. So, people called him the Truthful, the Trusty One. The Supporter of the Persecuted

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Abu-Talib disliked persecution very much. In the meantime, he liked the persecuted a lot. So, our Master Muhammad (s) liked Abu-Talib very much. One day, a battle took place between the tribe of Kinana and the tribe of Qais. The tribe of Qais was the aggressor. A man from the tribe of Kinana came to Abu-Talib and said: "Son of the bird feeder and pilgrim water-giver, don't be absent from us. We get victory in your presence." Abu-Talib answered: "I don't be absent from you when you avoid persecution, enmity, rudeness, and falsehood." So, they promised him to do that. Our Master Muhammad (s) stood by his uncle against Kinana. The Alliance of Fodhool Some people from Mecca attacked the pilgrims of Allah's House. A man and his daughter belonging to the tribe of Khathaam came to visit Allah's House. A young man from Mecca took the young girl by force. The Khathaamian man shouted: "Help! Help! Help!" A passer-by said to him: "Go to the Alliance of Fodhool The man went to Abu-Talib. Abu-Talib founded the Alliance of Fodhool. It was an agreement signed by the Meccan leaders. According to the agreement they decided to help the persecuted and to punish the unjust. When the Khathaamian man got there and asked them for help, some men took their swords and went to the young man's house. They threatened him and brought back the girl to her father. Our Master Muhammad (s) was a member of the Alliance of Fodhool. The Happy Marriage Abu-Talib had a big family. He spent a lot of money on the poor. So, he became poor, too. Our Master Muhammad (s) felt that he had to help his uncle. So, he decided to take Khadijah's goods to Sham (Syria). The task was successful. Our Master Muhammad (s) gave the trusts to their owners. This made Khadijah think of him. So, she asked him to marry her. Abu-Talib was very pleased with that suggestion. So, he, a group of banu-Hashim, and Hamza bin Abdul-Muttalib, our Master Muhammad's uncle, went to ask Khadijah's hands from her family. Abu-Talib said: "Praise be to Allah who has made us of Ibraheem's and Ishmael's sons, made a protected house and a safe sanctuary for us, and made our country blessed." Then he added: "My nephew Muhammad bin Abdullah is the best and greatest man of all the Quraysh. Besides, he's better than money because money's perishable. He likes Khadijah and she likes him. By Allah, he will be of great importance. Khadijah's dowry is of my money." Muhammad (s) and Khadijah got married. The years passed. Allah gave Abu-Talib a new baby. The baby's name was Ali. Our Master Muhammad (s) wanted to relieve his uncle's worries. So, he went to his uncle's house to take Ali to his house. Jibreel The years passed. Abu-Talib became seventy years of age. Our Master Muhammad (s) was forty years of age. Muhammad went to Hira Cave every day. In that year, Jibreel came down from the sky. Our Master Muhammad (s) heard him saying: "Read in the name of your Lord who created. He created man from a clot. Read and your Lord is most Honourable, Who taught (to write) with the pen, Taught man what he knew not." Then Jibreel said: "Muhammad, you are Allah's Messenger and I am Jibreel." Muhammad came back from Hira Cave holding the Mission of the Sky. His wife, Khadijah, believed in him. His cousin Ali bin Abu-Talib believed in him, too.

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One day, while our Master Muhammad (s) was praying and Ali was behind him, Abu-Talib came and said kindly: "My nephew, what are you doing?" The Prophet (s) said: "We're praying for Allah according to the religion of Islam." Abu-Talib said happily: "There's no harm in what you are doing." Then he said to his son Ali: "Ali support your cousin. He does nothing but good." In the Prophet's House After a while, Jibreel came down holding Allah's Order: "And warn your nearest relations, and be kind to him who follows you of the believers." Allah's Messenger ordered Ali aged ten to invite his tribe, namely banu-Hashim. Abu-Talib, Abu-Lahab, and others came to the Prophet's house. When they all had the food, our Master Muhammad (s) said: "No Arab young man had brought his people like what I've brought you. I've brought you the good of here and of the hereafter." Then, he asked them to believe in Islam. Abu-Lahab stood up and said with spite: "Muhammad's put a spell on you." Abu-Talib said angrily: "Shut up! It's none of your business!" Abu-Talib turned to our Master Muhammad (s) and said: "Get up and say whatever you like. Spread Your Lord's Mission, for you're the Truthful, the Trusty one." So, our Master Muhammad (s) got up and said: "My Lord's ordered me to ask you to believe in Him. So, who will support me in this matter? Who wants to be my brother, my regent, and my successor after me?" They kept silent. So, Ali said eagerly: "Allah's Apostle, I." The Prophet rejoiced and embraced his young cousin while he was weeping. Banu-Hashim stood up. Abu-Lahab was laughing and saying sarcastically to Abu-Talib: "Mohammed's ordered you to hear and obey your son." But Abu-Talib did not pay attention to him. Rather, he looked angrily at him. Abu-Talib kindly said to his nephew: "Go on what Allah's ordered you. By Allah, I will support and protect you." Our Master Muhammad (s) looked at his uncle respectfully. He felt strong as long as the Master of Mecca was with him. The Supporter Although Abu-Talib was an old man, he strongly stood by Muhammad's Mission. He was always protecting him from the Quraysh's polytheists. A big number of the Meccans believed in Allah's religion paying no attention to the worship of the idols and to the threats of the Quraysh's tyrants. One day, the Quraysh leaders came to Abu-Talib though he was confined to bed. They said angrily: "Abu-Talib! Prevent your nephew from us because he's weakened our thoughts and insulted our gods." Abu-Talib became sad because his people did not want to listen to the sound of truth. So, he said to them: "Give me time to speak to him." Abu-Talib told our Master Muhammad (s) the words of the Quraysh leaders. The Prophet (s) said respectfully: "Uncle! I can't disobey, my Lord's Order." Abu-Jahal, the most spiteful man, said: "We'll give him whatever he wants of our money. Rather, well make him king over us if he wants." The Prophet (s) said: "I want nothing but one word." Abu-Jahal said: "What's the word? We will give you as ten times as it!" Our Master Muhammad (s) said: "Say there's no god but Allah." So, Abu-Jahal was filled with anger: "Ask another word instead!" Allah's Apostle (s) said: "If you brought me the sun and put it in my hand I'd not ask a word instead." Tension happened. The polytheists stood up. They were threatening our Master Muhammad (s). Abu-Talib said to our Master Muhammad: "Save your soul and don't overburden me." The Prophets' eyes shed tears when he answered: "Uncle, by Allah, if they put the sun in my right hand and the moon in my left hand to leave this matter, I will not leave it till Allah supports it or I perish for it."

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The Prophet (s) stood up rubbing his tears. So, Abu-Talib called him kindly and said: "Nephew, draw near." Our Master Muhammad (s) drew near. His uncle kissed him and said: "Nephew, go and say whatever you like. By Allah, I'll never leave you alone." Then he began singing to confront the Quraysh might: "By Allah, they all won't reach you. Till a pillow of dust will be put under my head. And till I will be buried." The Light of Islam Our Master Muhammad (s) went on preaching the new religion to bring out people from darkness into fight. Again the Quraysh tyrants came to Abu-Talib. They used another style: "Abu-Talib, this is Amarah bin al- Waleed (Khalid bin Waleed's brother). He's the strongest and the most handsome young man of all the Quraysh. So, take him and give us Muhammad to kill." Abu-Talib was sorry to hear that idea. He answered them angrily: "Do you give me your son to feed him for you, while I give you my son to kill him? Have you ever seen a she-camel take a pity on other than its young?" The polytheists harm became intense. They began torturing them. Abu-Talib thought that their harm would include our Master Muhammad (s). So, he sent for banu-Hashim. He asked them to protect and save the Prophet (s). They accepted but Abu-Lahab. Abu-Talib heard that Abu-Jahal and other polytheists tried to kill our Master Muhammad (s), So, he and his son Ja'far went to the hills of Mecca to look for him. They looked for him here and there. Finally, they found him praying to Allah. In the meantime, Ali was praying on his right hand. They were sad to see that there was no one with our Master Muhammad (s) but Ali. Thus Abu-Talib wanted to encourage his nephew. He turned to his son Ja'far and said: "Complete your cousin's wing." Namely, pray on his left hand to feel determination, strength, and confidence. Ja'far stood with our Master Muhammad (s) and his brother Ali to pray to Allah, the Creator of the skies and the earth, the Lord of the Worlds. Again, Abu-Talib missed our Master Muhammad (s). He waited for his return. But he did not come back. So, he went to look for him. He went to the place where our Master Muhammad (s) went frequently. But he did not find him. So, Abu-Talib came back, gathered banu-Hashim together and said to them: "Each one of you must take a strong iron bar. Now follow me. When I enter the mosque, each one of you must sit beside a Quraysh leader. He must kill him if we knew that Muhammad had been killed." The young men of Banu Hashim obeyed Abu-Talib. Each one of them sat beside a polytheist. Abu-Talib sat waiting for our Master Muhammad (s). Meanwhile Zaid bin Harith came and told him that the Prophet (s) was safe. Then, Abu-Talib announced his plan to punish those who tried to hurt the Prophet (s). The polytheists were abase. Abu-Jahal kept silent. His face became yellow with fear. Some of the polytheists urged their boys and slaves to hurt our Master Muhammad (s). One day, the Prophet (s) was praying. A young man came and threw the wastes at him. The polytheists began laughing loudly. Our Master Muhammad (s) was very unhappy. So, he went to his uncle and told him about the young man's bad behaviour. Abu-Talib became very angry. He took out his sword and came to the polytheists. He ordered his boy to throw the wastes at their faces. They said: "Abu-Talib, that's enough!" The Ban When the polytheists knew that Abu-Talib would not leave our Master Muhammad (s) alone and that he was ready to die for him, they decide to announce an economic and social ban on banu Hashim. At the same time, they cut off all relations with them. In the month of Muharram, the seventh year after the Prophetic Mission, 40 Quraysh leaders signed the ban and fixed it to the wall in the Kaaba.

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The Quraysh expected Abu-Talib to surrender. But Sheikh al-Bat-ha had another attitude. Abu-Talib took his tribe to a valley between two mountains, to protect our Master Muhammad (s) from assassination. He was always visiting the valley to close the openings where the enemies might pass through to kill our Master Muhammad (s) at night. Abu-Talib, though old man, his brother Hamza, and some men of banu-Hashim were always guarding the Prophet (s) one by one at night. Abu-Talib was always moving the Prophet's bed from one place to another to keep it a secret. Days and months passed. The besieged were in perfect isolation. They suffered from the pains of hunger and deprivation. When the time of pilgrimage came, they got out to buy some food and clothes. The richest Quraysh tyrants in Mecca were always buying all kinds of food to prevent the besieged from buying it. During that bitter period of time, Abu-Talib was as solid as the mountain. He was always standing by our Master Muhammad (s). He was fearless, resolute believer. Abu-Talib loved our Master Muhammad (s) more than his sons. He was sometimes looking at him, weeping and saying: "When I look at him, I remember my brother Abdullah." One night, Abu-Talib came and woke our Master Muhammad (s). He said to his son Ali aged eighteen: "My son, sleep in his bed." To know his father's loyalty to Muhammad, Ali said: "But, Ill be killed." His father said: "Be patient!" Eagerly Ali said: "I'm not afraid of death. But I want you to know my support." Abu-Talib patted Ali's back. He took our Master Muhammad (s) to a safe place to sleep in. When our Master Muhammad (s) went to bed, Abu-Talib went to bed, too. Months after months passed. The patience and hunger of the besieged increased. They ate the leaves of the trees. The Prophet (s) took a pity on the hungry children. The Good News One day, our Master Muhammad (s) came to his uncle. He was filled with happiness. He said to him: "Uncle, My Lord ordered the white ant to eat the Ban Page. So, it's eaten it all but Allah's Name." Abu-Talib said happily: "Has your Lord told you about that"?" Muhammed (s) answered: "Yes, Uncle." Abu-Talib's heart was filled with belief. So, Abu-Talib stood up and went to Darul-Nadwa, at the Kaaba, where the Quraysh leaders sat. Abu-Talib addressed the sitting persons: "Quraysh!" They got up for the respectful, old man. They listened to his words. They expected his surrender and defeat because of the ban. But Sheikh al-Bat-ha said: "Quraysh, my nephew Mohammed's told me that Allah ordered the white ant to eat your Ban Page. So, it's eaten it all but His Name. If he's right, then end the ban." Abu-Jahal said: "And, if he was a Liar?" The Quraysh leaders said: "Okay." They opened the door of the Kaaba. They found that the white ant had eaten every thing but Allah's Name. The besieged got out of Abu-Talib's valley. Our Master Muhammad (s) and his companions began preaching Islam to the pilgrims of Allah's Holy House. The Demise Abu-Talib was over eighty years of age. He became very invalid. So, he was confined to bed. He thought about nothing but our Master Muhammad (s). He knew that if he died, the Quraysh would fear no one and they would kill his nephew. The Quraysh leaders came to visit Sheikh al-Bat-ha. They said:

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"Abu- Talib, you are our Sheikh and Master. You're about to die. So, put an end to the enmity between your nephew and us. Tell him to stop hurting us. We will stop hurting him. Tell him to leave us with our religion and we will leave him with his religion." Abu-Talib looked at Abu-Jahal, Abu-Sufyan, and other Quraysh leaders. He said to them faintly: "If you hear Muhammad's words and obey his orders, you'll be happy. So, obey him and get happiness in here and hereafter." The atheists stood up. Abu-Jahal said with spite: "Do you want us to make the gods one god?" Abu-Talib was sad at the Quraysh stand. He was very anxious about our Master Muhammad's safety. So, he invited banu-Hashim and asked them to support our Master Muhammad (s) at any cost. They all obeyed him. Then Abu-Talib closed his eyes to die soundly. Sheikh al-Bat'ha kept silent. He became a motionless body. His son Ali wept bitter tears. Sad cries spread all over Mecca. The atheists rejoiced at his death. Abu-Jahal angrily said: "It's time to get my revenge on Muhammad." Our Master Muhammad (s) came to say farewell. He kissed Abu-Talib's bright forehead and murmured sadly: "Uncle, May Allah have mercy, on you. You educated me when I was small, looked after me when I became an orphan, and supported me when I became a grown-up. So may Allah reward you a lot." Then he burst into tears. He began recalling the days of his childhood with his kind uncle. He embraced his cousin Ali. They began weeping together. The Year of Sadness Only a few weeks passed. Khadijah, Muharnmad's wife, died, too. So, our Master Muhammad (s) named that year the Year of Sadness. The Quraysh increased their harm against Muhammad and those who believed in him. One day, a foolish person threw some dust at him. His head was covered with dust. So, he went home. While Fatima, Muhammad's daughter, was washing his head, she began weeping. So, he patted her head and said: "Daughter, don't weep. Allah will save your father. He'll protect your father from the enemies of His religion and Mission." Jibreel came down from the sky holding Allah's Order. He said: "Muhammad, go out of Mecca. Your supporter has died." When the Quraysh plotted to kill our Master Muhammad (s), Ali, Abu-Talib's young son, came to sleep in his bed. He was ready to die for him. Our Master Muhammad (s) went towards Yathrib (al-Madina al-Monawwara). From there the light of Islam started to illuminate the world. When the Muslims go to visit Allah's Holy House every year, they remember the attitudes of Sheikh al-Bat-ha when he was always defending Allah's religion. "Muhammad is Allah's Apostle, and those with him are firm of heart against the unbelievers, compassionate, among each other."

Fatima binte Assad

Confident in the Realm of Saintliness Source : Mahjuba Translated : Quds Sharifi One of the exemplary women in the history of Islam was Fatima bint Assad, who got many honors in her blessed life. Her father was Assad, son of Hashim. Her life is worthy of note from different aspects, because the virtues that Allah had bestowed on her were so great that no other woman, before or after her, could be her equal in that respect. Allah willed for reasons He alone knew that the Prophet (SAW) should be away from his parents. After Abdul-Mutallib, the Prophet (s.a.w.) became his uncle, Abu Talib's charge and thenceforth he and his wife, Fatima, nurtured him. The Prophet (s.a.w.) always lauded the personality of this great lady and

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appreciated the value of her motherly care for himself. The Prophet (s.a.w.) said: "After Abu-Talib she was the best person to care for me. It was a great honor for Fatima bint Assad to be called mother by the Prophet (s.a.w.). Abu talib was the breadwinner and Fatima always left some food for the Prophet (s.a.w.) to be eaten later after the meal was over. When we gave Halima, the hired wet-nurse of the Prophet (s.a.w.), the right to boast about having suckled him for sometime, we should naturally give Fatima such right to take pride in having served the Prophet (s.a.w.) for about 20 years as a mother. Delivering her Child (Imam Ali) inside the Kaaba Many people having read the story of Mary (a.s) marvel at her sublime position before Allah. But when Fatima bint Assad delivered her child inside the Ka'aba, we see that her status in the divine realm was far superior to that of Mary (a.s). Modem scientific discoveries do not negate conception of a virgin without a mortal having touched her and so the birth of Jesus (a.s) might be explained not as a miraculous phenomena. But the birth of Hazrat Ali (a.s.) was nothing but a mere miracle. A companion of the Prophet (s.a.w.) name Yazid ibn Qanab, said: "Abbas ibn Abdulmutallib and I were sitting opposite the House of Allah. We saw Fatima bint Assad making for the Ka'aba. She was in labor. She was communing with her Lord, saying: "0 Lord! I believe in You, in all Your messengers and in the divine Scriptures. I confirm in what Abraham, the one who built the Beit al-Atiq (the Ka'aba) had said. So make my labor easy, in the name of Abraham and in the name of the child I have in me." We saw a crack appear in the wall of the Ka'aba. Fatima went through the opening and disappeared into the House. We also made for the crack in the wall, but saw no opening there. We knew it was the will of Allah. Four days later, Fatima came out of the Ka'aba carrying Ali (a.s.). There are enough evidence to support this narrative. In comparing herself with other chosen women, Fatima bint Assad said: "Allah preferred me to all women before me. Assiah (wife of the Pharaoh) performed the acts of worship in seclusion where Allah did not like to be worshipped except in case of necessity. Mary (a.s), daughter of lmran shook the trunk of the palm-tree and ripe dates fell upon her. I entered the House of Allah and ate fruits of Paradise, when I was about to leave the place, I heard the divine call: '0 Fatima! Name your son Ali, because he is high and His Lord Most High. I gave him a name derived from my Own name. I cultured him the way I willed. I made known to him the intricacies of My Own Omniscience. He is the one to crush the idols in My House. He is the one to call people to prayer from the roof of My House. He worships Me. Blessed are those who love him and woe to those who are his enemies."' We know that Mary (a.s) lived in the Masjidul-Aqsa (within the House of Allah), but was not delivered of her child. Fatima bin Assad delivered her child by Allah's leave. Acceptance of Islam by Fatima bint Assad All biographers of the life of Fatima bint Assad said that she was the first woman, after Khadija, that pledged allegiance to the Prophet (s.a.w.) in Mecca. Here we have to mention her noble husband, Abu -Talib, an oppressed figure in history. May it be that his ignorant enemies remember how he who le-heartily and steadfastly stood by his nephew and did not charge him with polytheism. How on earth would a polytheist say: "Verily the religion of Muhammad is the best of all revealed religions for man...." Or, in a poem of eulogy about his nephew: "A saintly figure, a savior of orphans and widows, a blessed saint in whose name people supplicate the Almighty for rain. Apart from all such evidence, how could the Prophet (s.a.w.) ask for support from a polytheist? After the death of Abutalib, Fatima bint Assad, kept pace with the revolution of the Prophet and was present on the scene on different occasions. After three days from the flight of the Prophet (s.a.w.) to Medina, Fatima bint Assad, in company with Hazrat Fatima (a.s), daughter of the Prophet (s.a.w.), and Fatima bint Zubeir, went to Medina, under the auspices of his son, Ali (a.s.). She was the first one who pledged allegiance to the Prophet (s.a.w.) for the second time.

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Fatima bint Assad in the Eyes of the Holy Prophet (SAW) As already said, Fatima bint Assad stood high in the Prophet's favor. One day the Prophet (s.a.w.) said that on the Last day, all the dead will rise naked. Fatima said: "What a disgrace!" The Prophet (s.a.w.) said he would pray to Allah to let her rise clothed. Next day she heard the Prophet (s.a.w.) speak of the pain in the grave. She uttered: "My Lord!" The Prophet (s.a.w.) said he would pray to Allah to make the pain less severe for her. One day the Prophet (s.a.w.) talked to Ammar Yasser about how Fatima bint Assad was kind to him. He said that she had borne Abutalib many sons from whom their parents benefited very much. She satisfied my hunger while her own sons were hungry. She clothed me while they were barely dressed; she kept me neatly dressed, but not her own sons. The Prophet (s.a.w.) respected Fatima bint Assad, and always called on her and took a rest in her house. She had narrated 46 traditions from the Holy Prophet (s.a.w.). Her Demise Hazrat Ali (a.s.) said: "When my mother died, the Prophet (s.a.w.) wrapped her body in a shirt of his and said prayer upon her and said: "Allah is the Greatest" - seventy times. The Prophet (s.a.w.) then went into the grave and touched the walls as if he wanted to widen the grave. When he came out of the grave, the Prophet (s.a.w.) wept bitterly and addressed the grave to be kind to her body. When the burial was over, Umar ibn Khattab said to the Prophet (s.a.w.) that he had treated her in an unprecedented way. The Prophet (s.a.w.) replied that he held her in great esteem as one holds his mother. Gabriel told me she was a saintly woman and entered Paradise. Allah had ordered 70,000 angels to say prayers on her dead body. End

In the name of God, Most Merciful, Most Kind

Abu Talib: Did he die a Muslim or a Kaffir?

It would be interesting if we analize the verses that some Sunni commentators have alleged to have revealed for the disbelief of Abu Talib(RA). The first one is: Surah The Cattle (An'aam) (6-26)

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

- Tabari relates from Sufiyan Soori who relates it from Habeeb ibn Abu Sabit who narrated it from somebody saying that Ibn Abbas said 'that this verse came down for Abu Talib, because he used to protect Muhammad from the Kufar but he never recited the Kalima.' Sunni references - Tabaqat of Ibne Sa'ad, v 2 p 105 - History of Tabari, v 7 p 100 - Tafseer Ibn Katheer, v 2 p 127 - Tafseer Kashaf, v 1 p 448 - Tafseer Qurtubi, v 6 p 406 - ... and many many more

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Now let us see for ourselves if the ideology behind the above Interpretation is correct or not, so that we would have no doubts in our minds. Further scrutiny of the above interpretation would lead us to believe that it is nothing but a futile effort to discredit Abu Talib: The verse talks about living people, since the verse mentions that ' people who prevent others from doing it and neither do it '. Of course a dead person can't think of preventing others from a course of action, and they have to be living to do so. This convinces us to believe that this verse can't be for Abu Talib. The chain of narrators terminates after Habeeb ibn Abu Sabit and Sufyan doesn't mention who narrated it from Habeeb ibn Abu Sabit, and all he says that he ( Habeeb ) narrated it from some one who heard it from Ibn Abbas. This criterion is not acceptable according to the standards of hadeeth, since the chain of narrators is incomplete, therefore this hadeeth is unacceptable. But for argument sake if we still accept the chain of narrators, and the fact that Habeeb ibn Abu Sabit is the only person who narrates it, the books of Rijal testify to the fact that we can't accept this tradition, for the following reasons In the eyes if Ibn Habban, Habeeb is a 'deceiver', and Aqeeli Ibn Aun has 'avoided' Habeeb since Habeeb has copied hadeeths from Ata'a which are ' absolutely unacceptable '.Qita'an says that Habeeb's hadeeths other than Ata'a are also unacceptable and are not safe from being fake. Abu Dawood quotes from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah are not correct. Ibn Khazeema comments that Habeeb is a 'deceiver' Sunni reference Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179 Therefore the tradition narrated by Habeeb is his personal innovation, and after reading the views of so many Rijal experts how can we accept his hadeeth? But this shouldn't stop us from further investigating the issue, and if we accept the fact that Habeeb can be trusted, let us look at Sufyan who is the last narrator in the chain of the tradition against Abu Talib. We still have to declare this hadeeth void, because, al-Dhahabi writes about him that "Sufyan narrations are lies" Sunni reference Mizan al-Itidal, by al-Dhahabi, v 1 p 396 I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people such as above, without any hesitation. Despite all these weak traditions that have been narrated by weak narrators, we find hadeeths related by Ibn Abbas that are genuine and state the opposite of what we find in the hadeeth mentioned above. Let see what they have to offer Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet ). Sunni reference Tafseer Tabari, v 7 p 109 Tafseer Durre Manthoor, v 3 p 8 The fact is that Abu Talib never advised others to stay away from Prophet (PBUH&HF). Even many of those who accused him for not uttering Shahadah confess that he helped the Holy Prophet (PBUH&HF) during those days of tribulations of the young Islam with all his means. Also he raised the Prophet when he was child, and then accepted that Imam Ali (AS) to be raised by Prophet. He, in fact, was Muslim from the

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begining, but was ordered by Prophet to practice Taqiyya (to conceal his belief) so that he could play as a mediator between Prophet and chiefs of unbelievers in Mecca (like Abu Sufyan). Also it is important to note that we do NOT believe that the parents of Prophets and Imams were necessarily perfect (Infallible). However we believe that their parents and all their forefathers were righteous and believers and monotheist during their entire life.

Islam of Abu Talib (Part 2) A number of historians and hadith recorders reported that Abu Talib died while he was a pagan. Some of them reported the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them, after it became clear to them that those pagans are from the people of hell .' Such false commentaries and statements were fabricated as a part of the smear campaign which the Omayyads and their allies waged against Imam Ali (AS). By fabricating such traditions they tried these to convince people that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of Imam Ali, claiming that Abu Sufyan died while he was a Muslim and Abu Talib died while he was a pagan. The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths, yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib ( May Allah be well pleased with him ). Now coming to the hadith by itself, let see what the most authenticated book in the eyes of the Sunnis has to say. al-Bukhari in his Sahih writes Narrated Al Musaiyab : When Abu Talibs death approached, the Prophet ( saw ) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet ( saw ) said : ' O Uncle, say : None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib ! Do you want to renounce Abdul Muttalib's religion ? ' Then the Prophet ( saw ) said, ' I will keep on asking ( Allah for ) forgiveness for you unless I am forbidden to do so. ' Then there was revealed It is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin, after it has become clear to them that they are the companions of the fire.

[9:113]

Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 158 Tradition no. 197 The above mentioned verse is a part of the Chapter of Baraat (number 9). A few points on this Chapter this is a totally medinite Chapter, with the exception of the last two verses ( 128 and 129 ) - the verse which is the subject of our discussion is Verse 113 - the Chapter of Baarat was revealed during the ninth ( 9th ) year of Hijra. The chapter speaks of the events

that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet ( saw ) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ' Amir Al Hajj '. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year.

Many Sunni traditionist reported that:

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The Messenger of Allah send Abu Bakr to the people of Mecca with the Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt." and thus he sent Ali for this mission." Sunni references: - Sahih al-Tirmidhi, v2, p183, v5, pp 275,283 - Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283 - Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946 - Hakim in his Mustadrak, v 3 p 51 - Al Nisai in his Khasais al Awliyah, p 20 - Fadhail al Khamsah, v 2 p 343 - Siratun Nabi by Shibli Numani, v 2 p 239 Ahmad in his musnad added that Abu Bakr said : The Prophet ( saw ) had sent me with the chapter of Baarat to the people of Mecca No pagan should make pilgrimage after this year. No naked shall circumnavigate around the Ancient House. No one shall enter paradise except a Muslim soul. Any pagan community that has been between them and the Messenger of God a peace accord, the accord will end by the end by the end of the specified period ( without extension ), and God and His Messenger are clear of pagans Also Shibli Numani in his work on the Seera of the Prophet ( saw ) writes as follows ( p 239 -- p 240 ) Now in the year 9th Hijri, the Kaaba was for the first time, consecrated as the central House of Worship for the followers of Abraham ...... On return from Tabuk the Holy Prophet ( saw ) sent out a caravan of three hundred muslims from Mecca to Medina to perfrom the Hajj at Mecca. Now coming back to the verse of [ 9 : 113 ], the verse could not mean Abu Talib, because he died in Mecca at least two years before the Hijrah ! I now quote Shibli Numani, in his most celebrated work on the Seera of the Prophet, Siratun Nabi ( v 1, p 219 and 220 ) Death of Khadija and of Abu Talib ( 10th Year of Revelation ) On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib. In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter ofFuneral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib's lips were in motion. al-Abbas who was till then a nonbeliever, put his ear to his lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. ( Ibn Hisham, Cairo Edition, p 146). [ Please do bear in mind that all the references cited in the above para are * NOT * my adition, and * NEITHER * are the block letters my addition, they have been rendered by Shibli Numani himself ] Then Shibli Numani further writes But from a traditionist's point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not

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himself present at the time of Abu Talib's death. It is on this account that al Aini in his commentary has remarked that this tradition is MURSAL (Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ). Also he writes on page 221 Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ? - asking God to forgive a deceased usually takes place at the time of the funeral prayer. The wording of the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans ' , indicates that the Prophet was with other believers ( in a congregational prayer ) when he asked forgiveness for the pagans. - as a matter of fact, the funeral prayer was not instituted before the Hijrah (migration to Medina). The first prayer offered by the Messenger for a deceased was his prayer for Al Bura Ibn Maarour. it is likely that this verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin Salool who died during the ninth year and who was well noted in his hypocrisy, his hatred towards the Messenger of Allah and his adversary to the faith of Islam. About him and his followers, the Chapter of Al Munafiqoon ( the Hypoctites ) was revealed before that time. Had historians and hadith recorders thought with some depth and logic, they would not have commited this terrible historical error ! Here is another hadeeth from Sahih Bukhari that mentions the event similar to the previous hadeeth Narrated Al Musaiyab : When Abu Talib was on his death bed, Allah's Apostle same to him and found Abi Umaiya bin Al Mughira. Allah's Apostle said : ' O uncle ! say : None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib : ' Will now you leave the religion of Abdul Mutallaib ? ' Allah's apostle kept on inviting him to say that senetnce while the other two kept on repeating their sentence before him till Abu Talib said as a last thing then he said to them , ' I am on the religion of Abdul Muttalib and refused to say : None has the righ to be worshipped except Allah. On that Allah's Apostle said : ' By Allah I will keep on asking Allah's forgiveness for you unless I am forbidden ( by Allah ) to do so. So Allah revealed It is not fitting for the Prophet and those who believe that they should invoke ( Allah ) for forgiveness

for pagans ( 9 : 113 ) And then Allah revealed especially about Abu Talib : Verily ! You ( O, Muhammad ) guide not whom you like, but Allah guides whom He will (28:56) Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 page 278 -> 279 Tradition no. 295 Readers will be surprised to know that the two hadeeths cited above, prove that the two verses descended one after the other. But this is contrary to another hadeeth that Bukhari cites in his Sahih, and it proves that Surah Baarat was among the last revealed chapters. Here is the hadith Narrated Al Bara : The last Sura that was revealed was Bara'a ... Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 101 Tradition 129

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Other Sunni references that affirm to the fact that Sura Baarat was among the last revealed chapters and a Medanite Sura, please refer to - Tafseer Kashshaf, v 2 p 49 - Tafseer Qurtubi, v 8 p 273 - Tafseer Itqan, v 1 p 18 - Tafseer Showkani, v 3 p 316 But where is the fault in the Hadeeths? The verse cited from Surah Qasas, was revealed at least ten (10) years before Surah Baarat, and that it was revealed in Mecca, where as Surah Baarat was revealed in Medina. Please think about it, and you shall find out that in a futile effort to discredit Abu Talib and declare him as an unbeliever, the order of the revelation of the Quran was not taken into consideration. Just imagine the time gap in between the revelation of the two chapters, and the matter will be very clear. Also history tells us that Al Musaiyab - disliked Imam Ali - refused to say the funeral prayers for the grandson of Imam Ali, and the son of Imam Hussain, Imam

Zainul Abidin Sunni Reference - Sharah of Ibn al Hadid, v 1 p 370 One could conclude that this fabrication was done to simply elevate Umayad over Hashimites. Also I came across a very ashtonishing commentary, by the most reverred Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to Surah Qasas (28:56). He has mentioned this verse about Abu Talib, * not * because of his personal opinion; because of the opinion of some other scholars '. Surprisingly, he admits, that this verse could not be associated with Abu Talib's beliefs ... Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi )

Islam of Abu Talib (Part 3) Quran and the unbelievers

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

inmates of the flaiming fire. [ 9 : 113 ]

Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to eshtablish relations for the polytheists, let alone pray for them, out of love and respect Surah 58 - The Pleading One (Mujadilah) - Verse 22 --------------------------------------------------

You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their own fathers, or their sons, or their

brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which

rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; these are Allah's party: Surely the party of Allah are the successful ones.

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

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- Tafseer Ibn Katheer, v 4 p 329 - Tafseer Sho Kafi, v 5 p 189 - Tafseer Aloosi, v 28 p 37 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 ----------------------------------------------------

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

yourselves ? This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Of course, this verse was revealed well before Chapter 9, that has been the focus our attention! Sunni reference : - Tafseer Qurtubi, v 5 p 1 Surah III - The Family Of Imran (Surah Ale Imran) - Verse 28 ------------------------------------------------------------ Let not the believers take the unbelievers for friends rather than the believers; and whoever does this,

he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the

eventual journey. According to reference (1) the first eighty (80) verses of this Chapter were revealed during the beginning of the Hijra. The latter references indicate that the above verse (verse 28) was revealed during the Battle of Ihzab (5 Hijra). The last reference indicates that Surah Ale Imran and Surah Baarat were revealed with a difference of four Surahs. Sunni references - Seera of Ibn Hisham, v 2 p 207 - Tafseer Qurtubi, v 4 p 58 - Tafseer Khazan, v 1 p 235 - Tafseer Itqan, v 1 p 17 Surah IX - Repentance - Verses 23 and 80 ( Surah Baarat ) ---------------------------------------------------------

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

Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them

seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people.

These two verses were revealed before Verse 9:113 (the verse used against Abu Talib), and as I conclude this discussion, let me pose a question to these accusers: - Is it possible that the Prophet ( saw ) would ask for forgiveness for Abu Talib ( May Allah bless his

soul ), especially when these two verses declare that it is futile to do so, assuming that Abu Talib died as an unbeliever? If your answer is yes, then isn't it against the text of the Holy Book and the Will of Allah, the Almighty?!!

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

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But when it became clear to him that he (Azar) was an enemy to Allah he dissociated himself from

him; for Abraham was most tender hearted forbearing. [9:114]

Islam of Abu Talib (Part 4) Certainly what has been said about this topic in the last parts, must have left some questions unanswered, and this article would focus on the attitude adopted by Abu Talib ( May Allah bless his soul ) towards his nephew, the Prophet Muhammad ( Peace be upon him and his cleansed progeny ), and his contribution towards spreading Islam, and the declaration of his faith in several occasions reported by the Sunnis. The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet (PBUH&HF) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Quraishite challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qurashite ultimatum, and he told him kindly

Save me and yourself, my nephew, and burden me not with what I cannot bear. When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet (PBUH&HF)

Come back, my nephew, go on, say what ever you like. I shall never let you down at any time. Sunni references - Ibn Husham, Biography of the Prophet, v 1 p 266 - Tabaqat of Ibn Sa'ad, v 1 p 186 - History of Tabari, v 2 p 218 - Deewan e Abu Talib, p 24 - Sharah of Ibn al Hadid, v 3 p 306 - History of Ibn Katheer, v 2 p 258 - History of Abul Fida, v 1 p 117 - Al Seerah al Halabiyyah, v 1 p 306 Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them By the One in whom Muhammad (PBUH&HF) believes, if any one from you stands up I will hit him with my sword. See few lines later below for the Sunni references. When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad (PBUH&HF), The One, The Great. Then Abu Talib asked the Prophet (PBUH&HF) who was the person responsible for the shameful act, and upon his ( Prophet's ) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet (PBUH&HF). It was on this occasion that Abu Talib said : I believe that Mohammed's faith is the best of all the religions of the Universe. Sunni references - Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261

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- Tareekh of Ibn Katheer, v 3 p 42 - Sharh of Ibn al Hadid, v 3 p 306 - History of Abul Fida, v 1 p 120 - Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 - Al Isaba, v 4 p 116 - Al Seerah Al Halebiyyah, v 1 p 305 - Talba tul Talib, p 5 The above highlighted part is another obvious statement which proves his Islam. The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with. With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continue till the Prophet's family handed him over for execution. This pact was then hung on the door of the Kaaba. Thus forced Abu Talib with the whole family moved to a mountain cave known as ' Shi'b Abi Talib '. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies. They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad (PBUH&HF), and often chaged room as a precaution aganist sudden violence. At the close of the third year of the Interdict, Mohammad (PBUH&HF) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew (PBUH&HF) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad (PBUH&HF) had spoken. The discussion is recorded as follows Muhammad has informed us and I ask you to confirm it for yourselves. For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive. To these proposals of Abu Talib, the Quraish agreed upon to inspect thedocument, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad (PBUH&HF). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have subjugated us to torture ... Sunni references : - Tabaqat of Ibne Sa'ad, v 1 p 183 - Seerah of Ibn Hisham, v 1 p 399 and p 404 - Aiwanul Ikbar by Qutaiybah, v 2 p 151 - Tareekhe Yaqoobi, v 2 p 22 - Al Istiab, v 2 p 57 - Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 - History of Ibn Katheer, v 3 p 84 - Al Khasais al Kubra, v 1 p 151 - Al Seerah Al Halebiyyah, v 1 p 286

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Once during the childhood of the Prophet (PBUH&HF) on the occasion of a scarcity of rains Abu Talib took him (PBUH&HF) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet (PBUH&HF) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet (PBUH&HF) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: Don't you see that we have found Mohammed a prophet like Moses; he is already predicted in the previous Scriptures. He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow. Sunni references - Sharah of Bukhari by Qastalani, v 2 p 227 - Al Seerah Al Halebeyah, v 1 p 125 Another verse that testify's to the belief of Abu Talib is as follows To exalt him He derived his name from His own; the One on High is called Mahmud while He named him Mohammed There is no doubt that Allah appointed Muhammed as a prophet, therefore Ahmed is the most exalted personality in the entire Universe. Sunni references - Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 - History of Ibn Asakeer, v 1 p 275 - Sharah of Ibn al Hadid, v 3 p 315 - History of Ibn Katheer, v 1 p 266 - Tareekhe Khamees, v 1 p 254 Abu Talib was a man of great faith and had strong belief in the truthfulness of Mohammed (PBUH&HF). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this occasion that the Prophet (PBUH&HF) remarked : ... The Quraish never met me with such treatment during the life time of Abu Talib, since they were

cowards ... Sunni references - History of Tabari, v 2 p 229 - History of Ibn Asakeer, v 1 p 284 - Mustadrak of Al Hakim, v 2 p 622 - History of Ibn Katheer, v 3 p 122 - Al Faiq by Al Zamakshari, v 2 p 213 - Tareekhe Khamees, v 1 p 253 - Al Serah Al Halebiyyah, v 1 p 375 - Fathul Bari, v 7 p 153 and p 154 - Seerah of Ibn Husham, v 2 p 58

The Marriage Ceremony of the Prophet (PBUH&HF) Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows:

Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for

us this land in which we dwell.

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Then he said:

Were Muhammad (PBUH&HF), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him.

He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now

and the one presented at a later date - it will be of my own wealth. Sunni reference: - Seerah al-Halabiyyah, vol 1 p 139 Abu Talib's (May Allah bless his soul) last breath In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed. While on his death bed, Abu Talib said to the Hashimites : I command you to be good to Mohammed. He is the most trustwort of the Quraish and the ever truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references - Al Muhabil Dunya, v 1 p 72 - Tareekhe Khamees, v 1 p 339 - Balughul Adaab, v 1 p 327 - Al Seerah Al Halebeyah, v 1 p 375 - Sunni al Mutalib, p 5 - Uruzul Anaf, v 1 p 259 - Tabaqat of Ibn Sa'ad, v 1 p 123 It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet's uncle) bent down to listen to what he was saying. he then lifted his head and said: By Allah, he has uttered the word which you requested, O Messenger of Allah!. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220 Also in the same book, it is related that the Prophet (saw) stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibid, vol 2 p 103

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- History of Khateeb Baghdadi, vol 13 p 196 - History of Ibn Katheer, vol 3 p 125 - al Isaba, vol 4 p 116 - Tadhkirat Sibt, p 2 - History of Yaquubi, vol 2 p26 Some Shi'ite references on Abu Talib Abu Abdillah, Imam Ja'far al-Sadiq (AS) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (AS) said: While Imam Ali (AS) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed (PBUH&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's (PBUH&HF)

message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we

get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet (PBUH&HF) by all of what he had of

men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (PBUH&HF) for 11 years ?

- Why do we attribute paganism to the man who read the Nikah for the Prophet (PBUH&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet?

- Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet (PBUH&HF) ? Indeed his presence in relation to the continuity of Islam was NOT incidental and we Muslims all owe him! May Allah grant us his intersession. Some Side Comments on Abu Talib One brother mentioned I had a carefull examination of what you wrote but one thing is not clear wheather Abu Talib did ever uttered 'my god'. So far you informed there is that Abu Talib several times uttered ' Mohammed's god' and seemed he had faith in that god but he could never say 'my god'. That obviously reveals that he never explicitly uttered Islamic belief although it seems that he believed it.

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Here I present two references that testify to the fact that Abu Talib uttered the credo of Islam before his death. I am sure that I cited this reference in Part # 2 of my article ( s ), perhaps you missed it ... Ibn Ishaq says that while dying Abu Talib's lips were in motion. Abbas who was an unbeliever till then put his ear to the lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. - Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani ) A similar tradition is as follows ... Abu Talib moved his lips as he was about to die. Abbas then heard what he uttered, and he said to the Prophet that Abu Talib had uttered the KALIMA that was required by you. - Tarike Abul Fida, V 1 p 120 Thus his Shahadah before his death is established by the Sunni historians. However my argument was that he UTTERED shahadah from the very begining of Islam, but NOT in public. So it is natural that no explicit proof for that could be found in the history, for history is written based on the public news (and not private ones!). However, there are implicit proofs in the history which could lead even Sunnis to believe that he was a Muslim long before his death. One could be what you refered to. He said to the unbelievers that "I swear by the God of Muhammad!". Does history have another example where an unbeliever swears by the name of God who does not believe? When one wants to seawr, he/she swears by something that is eminent for him/her. Otherwise he/she does not make his statement any more credible for others. Let me give you an example. If a man goes to court here in USA, if he is Christian he will have to swear by Bible. But if he declares to be non-Christian, then he will have to swear by his holy book (or any imortant thing otherwise) and not the bible because his swear by bible does not make the court convinced because he performed the oath. Please think about it. Quraish have had many important Gods at that time (like Hubal and Uzza). Why should Abu Talib leave all of them beside and swears by the God that he does not believe in?! The Sunni brother further commented: Is it possible for some one to be a Muslim without explicitly pronouncing this belief ? True, he was a monothiest and not a Mushrik. But All monotheists are not Muslim. Your kind opinion please .... Islam is the state of submission in ones heart. A Hypocite, though declares that he is Muslim, is indeed non-Muslim. For this very reason, it is difficult to judge if one is Muslim or not. However you are right. One has to utter Shahadah to become Muslim, but he does NOT have to do it in public if he fears of prosecution or if he finds out that by concealing his belief he can serve better to his nobel thoughts. This is called Taqiyyah. So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet (PBUH&HF) alone) and he will be Muslim. In fact Taqiyyah and hypocracy are two opposite extremes.

EVIDENCE FOR ABU TALIB'S BELIEF (taken from the bok Peshawer Nights (sunni/shia dialoge)

There is plenty of evidence to prove the belief of Abu Talib. (1) The Holy Prophet says in a hadith (joining his two fingers): "I and the supporter of the orphan are together in Paradise like these two fingers." Ibn Abi'l-Hadid also has reported this hadith in his Sharh-e-Nahju'l-Balagha, vol.IV, p.312, where he says that it is obvious that the Holy Prophets statement does not mean all supporters of orphans, since most of the supporters of orphans are sinners. So the Holy Prophet meant by it Abu Talib and his distinguished grandfather, Abdu'l-Muttalib, who looked after the Holy Prophet. The Holy Prophet was known in Mecca as

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the yatim (orphan) of Abu Talib because after the passing away of Abdu'l-Muttalib, the Prophet, from the age of eight, had been in the care of Abu Talib. (2) There is a well known hadith which both the Shia and Sunni sects have narrated in different ways. Some of them say that the Holy Prophet said: "Gabriel came to me and gave me good news in these words: 'Allah has definitely exempted from the fire the loins through which you appeared, the womb which sustained you, the breasts which suckled you, and the lap which supported you.'" Mir Seyyed Ali Hamadani in his Mawaddatu'l-Qurba, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, and Qazi Shukani in his Hadith-e-Qudsi have reported that the Holy Prophet said: "Gabriel came to me and said 'Allah sends greetings to you and says verily He has exempted from the fire the loins which gave you shelter, the womb which sustained your weight, and the lap which supported you.'" These reports and hadith clearly prove the faith of the Prophet's supporters, namely, Abdu'l-Muttalib, Abu Talib and his wife Fatima Bint Asad, and also the Holy Prophet's father, Abdullah, and mother, Amina Bint Wahhab, and his wet nurse, Halima.

IBN ABI'L-HADID'S COUPLETS IN PRAISE OF ABU TALIB (3) Your great scholar, Izzu'd-din Abdu'l-Hamid Ibn Abi'l-Hadid Mu'tazali, composed the following couplets in praise of Abu Talib. They are recorded in Sharh-e-Nahju'l-Balagha, vol.III, p.318: "Without Abu Talib and his son (Ali Bin Abi Talib), Islam would have no distinction or strength. Abu Talib protected the Holy Prophet in Mecca and supported him and Ali in Medina. Abda'l-Manaf (Abi Talib) by order of his father Abdu'l-Muttalib, continued taking care of the Holy Prophet and Ali and perfected those efforts. When Abu Talib died through Allah's will, it did not cause any loss because he left his fragrance (Ali) as his memory. Abu Talib initiated outstanding services in the way of Allah, and Ali perfected them for the sake of Allah. Abu Talib's eminence cannot be harmed by the foolish utterances of people, or by the willful suppression of his virtues (by his opponents), just as when a man calls the light of day darkness, the light will not be affected."

COUPLETS OF ABU TALIB PROVE HIS ISLAM (4) Similarly, the couplets Abu Talib himself composed in praise of the Holy Prophet are a clear proof of his faith. Some of these couplets have been recorded by Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p.316. Moreover, your prominent ulema, like Sheikh Abu'l-Qasim Balkhi and Abu Ja'far Askafi, have produced them as evidence for Abu Talib's belief. Abu Talib wrote: "I seek shelter in Allah from those who rail at us or attribute profanity to us, from the sinner who speaks ill of us, and from the person who associates things in religion from which we are aloof. I swear by the House of Allah that he lies who says that we shall leave Muhammad, though we have not yet fought against his enemy with the sword and lance. We will indeed help him until we have crushed his enemy. We will offer such sacrifice that we will forget our wife and children. His light is such that through the brightness of his face we invoke the shower of Allah's mercy. He comes to the assistance of orphans; he is the refuge of widows. The helpless people of the Bani Hashim go to him for help and are blessed with all kinds of favors. I swear by my life that I have a passionate love for Ahmad. I love him like a pure friend. I found my self fit for sacrifice to him, so I helped him as he is an ornament for the people of the world, a curse for enemies, and a grace for society. May the Creator of the World support him with His help and reveal His religion, which is the way to Allah, and in which there is not a particle of wrong." There are some special couplets of Abu Talib which Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p.312, and others have quoted in proof of his belief. In his panegyric, he says: "These people expect us to fight against Islam with sword and lance; they think that we will kill Muhammad. But our faces have not yet been colored with blood in his help. I swear by the House of Allah that you have told me a lie; you may fall into disaster. Hatim and Zamzam may fill to the brim

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with severed heads. Injustice is being done to the Prophet, who has been sent by Allah to guide the people. He has been given the book, which has been revealed by the Lord of the Sky." Apart from these clear evidences, which prove the faith of Abu Talib, Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, v.III, p.315, quotes the following couplets: "You bear witness to the existence of Allah! Bear witness that verily I follow the religion of the Prophet of Allah, namely, Ahmad. Others may be misled in their religion, but I am one of these who are guided." Gentlemen ! Be fair and tell us if the writer of such couplets can be called an infidel. Sheikh: These couplets are not acceptable for two reasons. First, there is no continuity of narration about them. Second, it was nowhere seen that Abu Talib acknowledged Islam. Reporting some of his couplets does not conclusively prove that he was a Muslim. Well-Wisher: Your objection about lack of continuity of narration is strange. Whenever you wish, you accept a lone report to be reliable and when you do not wish, you use the weapon of lack of continuity. If you reflect for a moment that if these couplets have not been continuously reported by individuals, even so, taken as a whole, they prove that Abu Talib believed in the Prophethood of the Holy Prophet. There are many such things whose continuity of narration is determined in the same way. For instance, the battles of the Commander of the Faithful and the examples of his bravery also depend upon lone reports. But taken as a whole these reports create the sense of continuity, which gives us the necessary knowledge of his valor. Hatim's generosity and Nushirwan's justice are known in the same way. Since you are so fond of continuity, please let us know how you would prove that the Hadith of Zuhza has been successively transmitted.

ABU TALIB'S ACKNOWLEDGEMENT OF HIS BELIEF IN ALLAH AT THE TIME

OF HIS DEATH As for your second objection, my reply is quite simple. It is necessary to express one's acknowledgement of the unity of Allah, prophethood, the Day of Resurrection, etc. in prose. But if one composes couplets in which he expresses his belief, it is quite sufficient. When Abu Talib said: "You who believe in Allah! Bear witness that verily I follow the religion of the Prophet of Allah, Ahmad," it had the same effect as if he had said it in prose. Besides this, he acknowledged his belief at the time of his death in prose as well. Seyyed Muhammad Rasuli Bazranji, Hafiz Abu Nu'aim, and Baihaqi have reported that a party of the chiefs of the Quraish, including Abu Jahl and Abdullah Ibn Abi Umayya, came to Abu Talib when he was dying. At that time the Holy Prophet said to his uncle Abu Talib: "Say that 'there is no god but Allah,' so that I may bear witness to it before Allah." Instantly Abu Jahl and Abi Umayya said, "Abu Talib! Will you turn away from the creed of Abdu'l-Muttalib?" They repeated these words time and again until he said, "You should know that Abu Talib follows the creed of Abdu'l-Muttalib." The result was that those people went away well pleased. When the signs of death appeared on Abu Talib, his brother Abbas, who was sitting on the edge of his bed, saw that his lips were moving. When he listened to what he said, he heard him saying: "There is no god but Allah." Abbas said to the Holy Prophet: "Nephew! I swear by Allah that my brother (Abu Talib) has said what you ordered him to say." Since Abbas had not himself embraced Islam at that time, he did not utter those words. We have proved earlier that the ancestors of the Holy Prophet were all believers in the unity of Allah. You should know that it was expedient for Abu Talib to say that he followed the creed of Abdu'l-Muttalib. He satisfied those people, and in reality he acknowledged his faith in the unity of Allah because Abdu'l-Muttalib followed the creed of the Prophet Abraham. Moreover, he did utter the words "There is no god but Allah." If you study the historical facts about Abu Talib, you will certainly acknowledge that he was a believer.

HOLY PROPHET'S CONVERSATION WITH ABU TALIB AT THE ANNOUNCEMENT

OF HIS PROPHETHOOD On the day of his bi'that (announcement of Prophethood) the Holy Prophet, along with his uncle, Abbas, went to Abu Talib and said to him: "Verily, Allah has ordered me to announce His command; verily, He has made me His Prophet; so how will you treat me?"

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Abu Talib was the chief of the Quraish, the Head of the Bani Hashim, and the most veracious man in the eyes of the people of Mecca. He had reared the Holy Prophet. Had he been an infidel, he would have at once opposed him. And if that had not proven sufficient, since the Holy Prophet had come to him to seek help to propagate his prophethood, Abu Talib seeing that it was against his religion, would have confined the Holy Prophet or at least would have turned him out of his place. Such a rejection would have hindered the Holy Prophet from his great resolve. Abu Talib's religion (supposing it to be polytheism) would have been saved, and he would have earned the gratitude of his associates. Abu Talib could have rebuked the Holy Prophet as Azar had done to his nephew the Prophet Abraham.

ABRAHAM'S ANNOUNCEMENT OF PROPHETHOOD AND HIS CONVERSATION WITH AZAR

In the Holy Qur'an, Allah Almighty tells of the raising up of Abraham Khalilu'r-Rahman as Prophet of Allah. He said to his uncle, Azar, "O my father! Truly knowledge has come to me which has not come to you; therefore follow me, I will guide you on a right path." (19:43) "He said: Do you dislike my gods, O Abraham? If you do not desist, I will certainly revile you; leave me for a long time." (19:46)

ABU TALIB ASSURES HOLY PROPHET OF FULL SUPPORT AND ALSO RECITES COUPLETS IN PRAISE OF ISLAM

But, on the contrary, when the Holy Prophet sought his help, Abu Talib said: "O my nephew! Proceed with your mission. Verily, you are high in rank, strong in your clan and the most exalted in family lineage. I swear by Allah that the tongue which speaks ill of you will be answered by me with sharp swords. By Allah, the whole Arab world will kneel down before you, as an animal humbles itself before its master." Moreover, he composed the following verses, referring to the Prophet's mission. These have been recorded by Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol.III, p. 306, and Sibt Ibn Jauzi in his Tadhkira, p. 5: "I swear by Allah that those people with their partisans will never reach you, till I consign them to their graves. So you should go on performing your duty. I give you the good news of your success. Make your eyes cool with it. You have called me to your religion. I believe that you have guided me to the right path; you are surely the truthful one and have ever been trustworthy. You have brought us a religion which I know is the best of all religions. If I had no fear of taunt and reproach, you would have found me openly supporting you." These couplets show that Abu Talib recognized Muhammad to be a messenger of Allah. There are however many other similar couplets which Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, and many other ulema, have recorded in their books. Is a man who recites such couplets an infidel or a true believer?

ABU TALIB WAS A SUPPORTER AND GUARDIAN OF THE HOLY PROPHET Most of your prominent ulema have recorded this fact. You might consult Sheikh Sulayman Balkhi Hanafi's Yanabiu'l-Mawadda, ch.52, in which it is reported from Abu Uthman Amr Bin Bahr Jahiz that, writing about Abu Talib, he said, "Abu Talib was a supporter of the prophethood and messengership of the Holy Prophet. He wrote many couplets in praise of the Holy Prophet. He was the leader of the Quraish." This clear evidence proves the sincerity of Abu Talib's faith. Of course the Bani Umayya encouraged people to curse the chief of the monotheists, the Commander of the Faithful, and the grandsons of the Holy Prophet, Hasan and Husain. They also fabricated hadith condemning the holy imam and forged reports that his father (Abu Talib), died an infidel. The reporter was the accursed Mughira Bin Sha'ba, an enemy of Ali and friend of Mu'awiya. The Kharijis and Nasibis propagated the view that Abu Talib was an infidel. The simple people were led to believe that it was a correct view. It is strange that they consider Abu Sufyan, Mu'awiya, and Yazid (May Allah's curse be upon them) believers and Muslims, even though there are countless indications to the contrary. And yet they attribute infidelity to Abu Talib in spite of clear proofs which show that he was a firm believer.

ADDITIONAL PROOF OF ABU TALIB'S BELIEF Is it not a fact that the Holy Prophet's Ahle Bait have said that Abu Talib was a believer and that he died a believer? Has not Asbagh Bin Nabuta, a highly trusted man, narrated from the Commander of the Faithful

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that he said, "I swear by Allah that my father, Abu Talib, my grandfather, Abdu'l-Muttalib Hashim, and Abdu'l-Manaf never worshipped idols." Is it proper that you should reject the statements of Ali and the holy Ahle Bait and give credence to the statements of the cursed Mughira, Amawis, Kharijis, Nasibis, and other enemies of the Commander of the Faithful?

JA'FAR TAYYAR'S EMBRACING ISLAM BY HIS FATHER'S ORDER

Moreover, many of your ulema, including Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, have written that one day Abu Talib came to the mosque and saw that the Holy Prophet was offering prayers. Ali was offering prayers on the right side of the Holy Prophet. Abu Talib ordered his son Ja'far (Tayyar) who was with him and had not yet embraced Islam, "Stand on the side of your cousin and perform the prayers with him." Ja'far moved forward and, standing on the left side of the Holy Prophet, began to say his prayers. At that time Abu Talib composed these lines of poetry: "Verily Ali and Ja'far are my strength and solace in my distress and disappointment. O Ali and Ja'far! Never leave the company of your cousin and my nephew, but help him. I swear that I will never leave the Holy Prophet. Can anyone leave the company of a Prophet of such noble family?" So it is the unanimous view of your own ulema that Ja'far's embracing Islam and his performing the prayers with the Holy Prophet were at the order of Abu Talib.

THE HOLY PROPHET WEPT BITTERLY AT ABU TALIB'S DEATH AND INVOKED ALLAH'S BLESSINGS ON HIM

Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha and Ibn Jauzi in Tadhkirat-e-Khawasu'l-Umma report from Tabaqat-e-Muhammad Ibn Sa'd, who reports from Waqidi and Allama Seyyed Muhammad Bin Seyyed Rasul Barzanji in his Kitabu'l-Islam Fi'l-'am-o-Aba'-e-Seyyedu'l-An'am, a report from Ibn Sa'd and Ibn Asakir, who report on authentic sources from Muhammad Bin Ishaq that Ali said: "When Abu Talib died, and I informed the Holy Prophet of Allah about it, he wept bitterly. Then he said to me, 'Go and wash his body in preparation for burial, wrap his body in a shroud, and bury him. May Allah bless him and have mercy upon him!" Is it permitted by Islam to perform the burial rituals for a polytheist? Is it right for us to say that the Holy Prophet invoked the blessings of Allah upon an infidel and a polytheist? The Holy Prophet did not leave his house for several days and continued praying to Allah for Abu Talib's eternal peace.

ALI'S ELEGY FOR HIS FATHER, ABU TALIB If you consult the Tadhkira of Sibt Ibn Jauzi, p.6 you will see what the Commander of the Faithful said in his eulogy for his father. "O Abu Talib! You were a haven for the seeker of refuge, a rain of mercy for dry lands, and a light which penetrated the darkness. Your death has toppled the pillars of safety. Now the real Benefactor has bestowed mercy upon you. Allah Almighty has attached you to His Court. Verily, you were the best uncle of the Holy Prophet." Can it be believed that a man who was the embodiment of monotheism would write such a eulogy for a person who died an infidel?

ABU TALIB CONCEALED HIS FAITH WHILE HAMZA AND ABBAS PROCLAIMED THEIRS Sheikh: If Abu Talib was a believer, why did he not reveal his faith as his brothers, Hamza and Abbas did? Well-Wisher: There was a great difference between Abbas, Hamza, and Abu Talib. Hamza was so fearless and formidable that all Meccans dreaded him. His embracing Islam proved a great help to the Holy Prophet. Abbas, however, did not announce his Islam immediately. Ibn Abdu'l-Bar writes in his Isti'ab that Abbas embraced Islam while he was in Mecca, but he concealed his faith from the people. When the Holy Prophet migrated from Mecca, Abbas also intended to be with him. But the Holy Prophet wrote to him that his stay in Mecca would be useful to him (the Holy Prophet). Accordingly, he remained in Mecca and used to send the Holy Prophet news from there. The idolaters brought him with them to the Battle of Badr. When the infidels were defeated, he was taken prisoner. On the day of the conquest of Khaibar he was finally allowed to reveal his faith.

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Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.56, p.226 reports from the Dhakha'iru'l-Uquba of Imamu'l-Haram Abu Ja'far Ahmad Bin Abdullah Tabari Shafi'i, who reports from Faza'il of Abu'l-Qasim Ilahi that scholars know that Abbas had embraced Islam in the beginning but that he kept it secret. In the Battle of Badr, when he came along with the infidels, the Holy Prophet told his men, "Whoever sees Abbas should not kill him because he unwillingly accompanied the infidels. He was ready to migrate, but I wrote to him that he should remain there and give me information about the idolaters." On the day Abu Rafi'i informed the Holy Prophet that Abbas proclaimed his acceptance of Islam, the Holy Prophet set Abu Rafi'i free.

WHY ABU TALIB CONCEALED HIS FAITH If Abu Talib had revealed his faith, all of the Quraish and the entire Arab nation would have united against the Bani Hashim. Abu Talib understood the expedience of concealing his Islam. He pretended to be loyal to the Quraish in order to thwart the activities of the enemy. So long as Abu Talib remained alive the same condition continued, and the Holy Prophet was protected. But at the death of Abu Talib, the Angel Gabriel appeared before the Holy Prophet and said: "Now you should leave Mecca. After Abu Talib, you have no helper here." Sheikh: Was the Islam of Abu Talib known during the time of the Holy Prophet of Allah, and did the community believe in it? Well-Wisher: Yes, it was commonly known to the people and they pronounced his name with full reverence.

ABU TALIB'S FAITH WAS COMMONLY KNOWN DURING THE TIME OF THE HOLY PROPHET

Sheikh: How is it possible that during the time of the Holy Prophet a thing was so much spoken of and commonly known to all, but after a period of thirty years, a contrary view gained credence because of a false hadith? Well-Wisher: This was not a unique instance. Often what was accepted during the time of the Holy Prophet completely changed its form after a few years because of a forged hadith. Other religious orders and practices in force during the life of the Prophet were abandoned after some years due to the influence of the people.