Islam of Abu Talib
By Ayatollah Mohammad Hussein AlAnsari
The issue of Abu Talib’s conversion to Islam has been historically debated for centuries. For example, Ibn Abu Alhadid in his Commentary of Nahj Al-Balagha under the heading of “Differing opinions about the faith of Abu Talib” wrote:
“people are divided about the faith of Abu Talib, the Imami’s (Shia) and the majority of Zaidis mention that died as a Muslim, this is also said by some of our Mutazilite Scholars, among them is Abu Al-Kasim Al-Bulkhy, Abu Jafar Al-Askafy and others. However, majority of Hadith scholars and others suggest that he died as a non-Muslim.”[2]
He continued by presenting the available evidence for each case and stating that:
“…in summary, there are many narrations supporting his conversion to Islam as well as others rejecting that claim. Therefore, the matter has become like a legal case in which two contradictory evidences presented to a judge that requires a halt, so I am from those that stop on the fence in his (Abu Talib’s) matter.” [2]
What a surprising comment that this author makes?! He starts by praising him then soon he dilutes his role and announces a neutral position! This is more apparent as the proposed evidence to support his claim is further examined.
The main narrations that indicate Abu Talib’s disbelief are related by Abu Hurayra who converted to Islam almost a decade after Abu Talib’s death. Some other traditions by Ibn Abbas also make such a claim, but then this companion was only a child at the time and his judgement in this matter is questionable.
There are two sides in this argument:
- Abu Talib converted to Islam and died with this faith.
- Abu Talib did not convert to Islam and died with his Clan’s faith.
Most narrations and historical references indicate that Abu Talib was a true Muslim with strong conviction and belief that matched only by a few chosen ones. Especially that his protection of Prophet Mohammad meant the protection of Islam and Muslims during their vulnerability against the tyranny of the tribal leaders of Quraish (people of Mecca). What then is the reason behind this argument about this man’s faith?!
There seems to be a hidden agenda behind the rejection of Abu Talib’s Islam; because they seem to take any means possible to prove his pagan faith. For instance, they always repeat the following narration on their podiums and conclude that Abu Talib died as a none-Muslim. They narrate that:
“On the day of the Conquest of Mecca, Abu Kahafa (father of our master Abu Bakr) became a Muslim. So his conversion to Islam was at a late stage. Abu Kahafa was actually a blind man so he was taken to the Prophet (salutations of God be upon him) by his son, our master Abu Bakr, in order for him to pronounce his Islam and give his oath to the Prophet (Salutations of God be upon him). The Prophet (salutations of God be upon him) said “O Abu Bakr, why didn’t you leave the old man in his home so we go to him.” Abu Bakr replied: “You more deserve to be visited o Messenger of God”. Then suddenly, our master Abu Bakr cried.”
So far, the narration matches the original version but please notice the alterations that follow:
“So they told him: “This is a happy day, your father has become a Muslim and was saved from hellfire so what is causing you to cry?” Abu Bakr said: “Because I was hoping that the person that gave oath to the Prophet today was not my father, but Abu Talib, as that would have made the Prophet happier.”
Then they might end this story by commenting about Abu Bakr’s greatness and his care about the Prophet to the extent of favouring his joy over that of himself.
Now, the narration as it appears in the reference books by Al-Tabarani, Al-Bazaz and Ibn Asakir (it is interesting to mention here that the actual narration proves the Islam of Abu Talib to the extent that Ibn Abu Alhadid regarded it as part of the evidence to prove the case not the other way around):
“We were told by Mohammad ibn Ali ibn Almadani Fustaqa from Abu Omar hafs ibn Abdulah alhalwani from bihlool bin mooriq alshamy, from Musa ibn Obaida, from his brother Abdullah ibn Obaida, from Abdullah ibn Dinar from Ibn Omar, He said: “On the day of Conquest of Mecca, Abu bakr (may god accept him) brought and guided his blind father Abu Kahafa to the Massenger of God (Salutations of God be upon him). The Prophet (salutations of God be upon him) said: “Wouldn’t you leave the old man so we come to him?” he (Abu Bakr) said: “I wanted him to be rewarded, by God, I was more happy by the Islam of Abu Talib than the Islam of my father, I am seeking your approval by this act” so the Massenger of God (Salutions of God be upon him) said: “You said the Truth”[3]
And in another version:
“By He who sent you with the truth I was not happier with the Islam of Abu Talib as I was with the Islam of my father”
And in a different version:
“By He who sent you with the truth, the Islam of Abu Talib was more satisfying for me than his Islam, and that is because the Islam of Abu Talib was more satisfying for you.”[4]
Now, let’s see if these people accept the Islam of Abu Talib based on the correct version of their altered narrations or will they seek other means to reject his faith.
It is unfortunate to admit that our history has been mostly written in this awful manner without proper consideration or honesty.
Evidence for the true Islam of Abu Talib
The following points illustrate some of the available evidence to prove the Islam of Abu Talib and his high position in faith. Rational readers then can judge for themselves rather than following blindly in this matter.
1. His actions and statements before the revelation to the Prophet.
The statements of renowned Muslim historians about the events before the actual revelation to the Prophet Mohammad indicate that Abu Talib was well aware of his nephew’s status and his vital future role. For example, the historian scholar Najm Aldeen Al-Askari (Gods mercy be upon him) has stated that:
“he [Abu Talib] knew that God will send a Prophet and his Successor (Imam) from Bani Hashim and was awaiting this event all his life. As a result, he recognised these two holy individuals since their birth which occurred through God’s mercy upon creation in the holiest place on Earth. He also believed in them prior to anyone else. However, due to the circumstances at the day and his duty to protect them and their followers, he kept his belief in them as a secret from the general public, especially the disbelievers of Quraish. He even did not follow them in public worship as to apply the principle of self protection (Taqia).” [5]
A good illustration of this is his conversation with his wife upon the birth of his nephew Mohammad (Salutations of God be upon him and his progeny) in what has been narrated by Al-Sadooq (Gods mercy be upon him):
“Mohammad bin Abdullah bin Miskan has narrated from his father that Imam Abu Abdullah (Peace be Upon him) said: ‘Fatima bint Asad (God’s mercy be upon her) came to Abu Talib with the good news of the birth of the Prophet (Salutions of God be upon him and his progeny); so Abu Talib said: Wait for a sabt and I will give you one like him except for prophet-hood. A Sabt is thirty years, and there was thirty years between the birth of Massenger of God (Salutations of God be upon him and his progeny) and the birth of the Prince of the Believers (Peace be upon him).”[6]
Another illustration is Abu Talib’s speech during the engagement of Prophet Mohammad to Lady Khadija, which took place before the revelation of Islam by 15 years. This was in presence of Bani Hashim as well as the leaders of Muthar Clan:
“Praise is to God that made us from the progeny of Abraham, the descendants of Ismail and the offspring of Muthar. He also appointed us as the guardians of His House [Kaaba] and the servants of His Place of Worship after creating these two safe havens for us. Then he continued his blessings by making us the leaders of the people. It follows that Mohammad bin Abdullah, my nephew, outweighs every man of Quraish in his good character, dignity, generosity, greatness and nobility. If his wealth is limited, then wealth is just a moving shadow and a fading sustenance. He has been engaged to Khadija bint Khuwailed and has given her a dowry of such and such from my wealth. I swear by Allah that he [Mohammad] will have great news and a grand status” [7, 8, 9].
This statement in fact is in line with our belief that the fathers of the Messnger and his Uncle, Abu Talib were monotheists on the religion of their great ancestor, Prophet Abraham (Peace be upon him, our prophet and his progeny) as another historian Ibn Hisham states:
“Authentic narrations indicate that a large number of Arabs in the pre-Islamic era (Jahiliya) were monotheists and only believed in One God. The most renown of them were the Hashemite (Bani Hashem), especially, Abdul Mutalib (Prophet’s grandfather), Abu Talib (Prophet’s Uncle) and Abdullah, the father of the Prophet. They used to worship the Almighty God and rejected the pagan worship, while showing their disapproval of what most Arabs used to believe in.” [10, 11, 12].
2. Him being the adopter of the Prophet Mohammad since young age when he was an orphan.
According to Al-Bukhari, the adopter of an orphan is on the same level as the Messenger (Salutations be upon him and his progeny) as it has been narrated that Prophet said:
“’I and the adopter of the orphan are in heaven like this’ and he pointed with the Index and Middle finger together.”
If this statement applies to anyone adopting an orphan then what about the one who adopts the best of creation, Messenger of God, Mohammad, himself?!
Who is more worthy for this hadith to apply to? Or even maybe the entire point of the statement was to indicate Abu Talib’s position.
3. Him encouraging his sons to follow Islam.
Abu Talib, during his life has always encouraged his sons to follow the Religion of the Prophet through various means. Two examples, amongst many, can be mentioned here to illustrate this point further.
“Abu Talib asked Ali: What is this religion that you follow?
Ali replied: O Father, I believe in God and his Messenger and prayed with him.
Abu Talib said: He [Mohammad] does not invite us except to goodness, so pursue him.” [13]
Ibn Atheer also mentions that:
“Abu Talib saw the Prophet (Salutations of God be upon him and his progeny) praying with Ali on his right side, so Abu Talib told Jaafar (his other son): Hold your cousin’s wing (support him) and pray on his left. Note that Jaafar’s Islam was shortly after his brother Ali.” [14]
How can Abu Talib encourage his sons to follow Mohammad if he does not believe in his prophecy especially that the prophet was still at the humble beginning of his message?!
- 4. His strong defence of the Prophet Mohammad.
His defence of the Prophet is well-known beyond anyone’s doubt, however, an example is stated below to illustrate the extent of this protection:
“Once, the Prophet was not anywhere to be seen, so Abu Talib and his uncles came to the Prophet’s house but could not find him. Abu Talib gathered the Hashemite youth and told them:
‘Every one of you gets a metal stick and follows me into the grand mosque. Then every one of you spots one of their [Quraish] leaders and sits next to him, especially Ibn Al-Handhalya [Abu Jahl] as he should be behind the killing of Mohammad if it has happened.’
The youth replied: ‘we will’.
Then Zaid bin Haritha came and saw Abu Talib in this condition.
So Abu Talib asked Zaid: ‘have you seen my nephew?’
Zaid said: ‘yes, I was with him just now’
Abu Talib yelled: ‘I will never enter my house till I see him’
So Zaid lift in a hurry and came to Prophet, who was with his companions on the Safa Mountain and told him the story. The prophet rushed to Abu Talib upon hearing the news.
Abu Talib asked Mohammad: ‘Where were you my nephew? Were you safe?’
He replied: Yes.
Then Abu Talib told him: ‘Enter your house’
The Prophet went to his house to be awakened in the morning by Abu Talib, who grabbed his hand and took him to the leaders of Quraish followed by the Hashemite youth. Then he cried: ‘O Quraishies, do you know what I was planning?’
They (leaders of Quraish) replied: ‘No’
Abu Talib told them the story and asked the youth to reveal their metal sticks. Then yelled: ‘I swear by God, if you kill him (Mohammad) I will not spare any of you until all of us get extinct’
This made the leaders of Quraish angry and frightened, especially Abu Jahl” [15, 16].
- 5. His poetry about Prophet Mohammad.
Abu Talib has written a lot of poetry praising Mohammad even before his prophet-hood. He mentions Mohammad’s great characteristics and sometimes even pays tribute to his message. His poems have been widely quoted by famous historians while admitting that his poems are of the greatest quality in the Arabic literature [17, 18, 19, 20, 21, 22, 23].
It should be noted here that Abu Talib was the grand leader of Quraish and the Sheikh of the Arabian Peninsula so we are talking about the greatest Arab man saying poetry and praising an ordinary orphan nephew of his that he adopted and brought up! This provides a strong case that Abu Talib was indeed a believer and a Muslim.
- 6. He continued his marriage to Lady Fatima bint Asad after her conversion to Islam
It is narrated that Imam Ali bin Hussein (Peace be upon him) was asked about the faith of Abu Talib.
Imam answered: “Yes”. Then he was told: ‘some claim that he was an unbeliever’.
Imam replied: “What a surprise! Are they trying to criticize Abu Talib or the Messenger of God (Salutations be upon him and his progeny) as God has forbidden him to keep a female believer with a non-believer man in Quran? There is no doubt that Fatima bint Asad was one of the first ladies to convert to Islam but she stayed a wife to Abu Talib till he passed away.” [24, 25].
- 7. Him being the principal of the Abu Talib Camp.
The Prophet and Muslims were abandoned and put under strict sanctions during the early era of Islam. We surprisingly find Abu Talib, the grand absolute leader of the Arabs, joining them in their camp outside Mecca in what came to be known by his name (Sheab Abu Talib). Abu Talib actually passed away because of the hardships he faced during this three years long endeavour [26, 27]. How can he accept that humiliation and the trouble especially given his old age and great status?! Is not this an indication of his true struggle and patience to preserve Islam?!
- 8. Him believing his nephew, Mohammad, in all his statements even about the unseen
He believed Mohammad in all his statements without any doubt or second thoughts. For instance, the story of the ending of the exile of Muslims in Abu Talib Camp, which has been narrated as follows:
“Abu Talib approached the unbeliever leaders of Quraish and told them:
‘my nephew – who has never lied to me – has informed me that: God has enabled an insect to eat your law paper so that it has eaten all of what it contains from injustice, oppression and unfairness to the relatives, leaving behind only the parts that mention Allah. So if my nephew was honest, you should change your ill ruling against us; and if he was a liar, I will hand him in to you to kill or exile him.’
They replied: ‘you have been fair to us’. They sent for the law paper to open it and find it in the exact state that the Prophet has described.
They felt powerless and silenced. Hence Abu Talib said: ‘why should we be imprisoned and sanctioned then while the whole case has been made apparent!’” [28].
- 9. His will when he passed away.
It has been narrated that:
“When Abu Talib was on his death bed, he invited all of Bani Abd AlMutalib (his extended family) and said: ‘You will be fine as long as you listen to the words of Mohammad, and follow his orders, follow him and help him so you will be guided!” [29].
- 10. His washing, wrapping and burial by Imam Ali with the order of the Prophet
It is narrated from Imam Ali that he has said:
“When I informed the Prophet of the passing away of Abu Talib, he cried then said ‘Go wash him, wrap him and bury him, May god forgive him and have mercy upon him.’ Then the Prophet remained at home for day asking for forgiveness for him.” [30].
The crying of the Massenger of God, his order to Ali to perform the burial procedures as well as his continued prayer for Abu Talib for forgiveness are all indications of his belief.
- 11. Prophet naming the year of his death as the Year of Sorrow
It has been widely agreed that the Prophet mourned Abu Talib and Khadija greatly, especially that they both died on the same year. Hence, he called that year as the ‘Year of Sorrow’. The point here follows that: would the Messenger of God (Salutations be upon him and his progeny) do this if Abu Talib was not a believer?!
- 12. Him being attacked by a certain group that hate the Prophet’s household
There is a false narration that has been marketed by the haters of Ahlul Bayt as indicating Abu Talib’s disbelief. They narrate that the Prophet asked his uncle upon his death to bear witness about God and His Messenger but Abu Talib refused; so the Prophet told him:
“By God, I will ask for forgiveness for you until I am stopped by Allah.’ So Allah revealed: “The Prophet and the believers are not allowed to ask for forgiveness for the unbelievers” narrated by Bukhari and Muslim.
This narration is obviously invalid and false for the following three reasons:
- The main narrator of this Hadith is Saeed bin Al-Musayeb, who was a hater of Imam Ali and is not considered as a genuine source [31].
- The actual verse that they mention as revealed by God during this instance belongs to Surah Baraa, verse 113, which was revealed in Madina some 8 years after the death of Abu Talib. So how can it be related to this instance?!
- How can the Prophet contradict himself and show double standards where he asks for forgiveness for his uncle while ordering Muslims to not do so to other unbelievers?!
- 13. He was blessed by the Almighty God
It has been narrated that Imam Sadiq (Peace be upon him) stated:
“Gabriel (peace be upon him) came down to the Prophet (salutations be upon him and his progeny) and said: “Oh Mohammad, your Lord sends you greetings and says: “I have forbidden hellfire for a man that implanted you, a womb that carried you and a lap that adopted you. The man is your father Abdullah; the womb is that of Amina bint Wahab (mother) and as for the lap, it is that of Abu Talib.” [32, 33].
- 14. His burial place next to Lady Khadija, the Mother of Believers
It is known that Khadija was one of the best women of all times and the first wife of the Prophet. She passed away only a few days after the demise of Abu Talib and was buried by the Prophet nowhere else but next to Abu Talib’s grave.
Did the Prophet intended to insult Khadija by burying her next to an unbeliever instead of being buried in Muslim cemeteries? God Forbid!
This is a living proof to unquestionably prove the belief of this great man! Curse be on blind following and unjustified discrimination. I also asked the head of guards in my first pilgrimage (hajj) this same question; and he was speechless with no answer and said “go to Sheikh Abdullah bin Baz in the Great Mosque and ask him”. So I answered: “I do not need his answer, you should go and ask.”
- 15. His name has been kept famous and loud.
This reason is only viable for those with great understanding of Imam Ali’s status.
God in Quran tells His Messenger: “raised high for you your repute” (Quran, 94:4). This verse has been explained to mean the connection of the Prophet’s name to that of God, so that God’s name is mentioned whenever the Prophets is. Therefore, this is the raise of repute that God made for the Prophet (salutations be upon him and his family).
Similarly, whenever Imam Ali’s name is mentioned, one must mention the name of Abu Talib by saying “Ali bin Abu Talib.” Note that Imam Ali is the Prince of the believers, the Imam and the centre of religion, so if Abu Talib’s position wasn’t grand then his name would not have always been fixed to that of Imam Ali.
- 16. The sum of his life
This is encompassing evidence that involves all the above presented reasons and more. Abu Talib was in fact a man who solely existed for Islam. As Alama Najm Al-Deen Al-Askari states in his book Abu Talib Hami Al-Nabi (Abu Talib, the protector of the Prophet):
“After all the evidences that were shown to you of his poems that say:
- Mohammad is the Messenger of God and a chosen Prophet of God
- Mohammad revealed the true religion and brought the clear laws of faith
- Mohammad’s religion is the truth from the Almighty One,
- Also after him being informed by the rabbis and priests as well as his father Abdul Mutalib about Mohammad’s status before even Islam was made public.
Is there any space to stop or be in doubt about the belief of Abu Talib, the protector of the Prophet and the one that sacrificed his entire life and possessions for Islam, the Religion of God?” [34].
- 17. He hid his belief to be able to achieve higher aims.
There are few personalities praised in Quran while they were knows as disbelievers amongst their society. They hid their belief for many reasons such as being silent guides to their people or awaiting the right moments to announce their faith. The people of the Cave (Ashabul Kahf), the believer of the Tribe of Yaseen and the believer of the Pharoas family were all praised in Quran and have chapters dedicated to them. The same and more applies to Abu Talib, the great man who hid his faith and struggled to the last breath he had to protect the Prophet in order for him to be able to spread the Message of God till today and beyond.
Last but not least
It has been widely narrated in many references such as the ones mentioned above that Abu Talib was the sole reason why Quraish did not kill the Prophet during the early years of Islam. So his protection of the Prophet was the initial and the main reason for the existence and continuity of the Religion of God. In other words, every single Muslim owes this great man a great deal of favour as he was the main reason for the survival of Islam and us being guided to this rightful path.
One might ask that if this man has done such a great service for this Faith and has sacrificed everything to protect the Prophet and allow his Message to continue and grow while expecting nothing in return except trouble, humiliation and poverty; is it fair to then state anything against him or doubt his intentions?!
Finally, may God guide us to His right Path and protect us from all the evil of being blind followers.
References:
[1] Bihar Al-Anwar, 49/128: The oath to Imam Redha was taken on the first of Shahr Ramadan from the year 201 Hijri.
[2] Explanation of Nahj Albalagha, Ibn Abu Alhadid, Mohammad Abu Alfadhl Ibrahim (Ed.) Vol. 14, Dar Ihyaí alkutub alarabia: Isa Albabee alhalabee and co, pp 65-66.
[3] Abu Alkasim Solaiman bin Ahmad aka AlTabarani, AlMujam AlKabeer (The Big Encyclopedia), Bab Alain. / From his name Othman: Othman ibn Ami’r bin Ka’b bin Sa’d, vol. 9, p. 40, narration 8323.
[4] See: Zawai’d Albazar, vol 1 p. 167; Tareekh Dimishq (History of Damascus) vol. 66, pp. 326-327; Majma’ alzawai’d vol. 6, p. 174 and also Deewan Abi Talib wa Akhbarih p. 154, collection of Ali ibn Hamza Albasree Altameemy.
[5] Alalama Najm Aldeen Alaskari, Abu Talib Hami Alrasool (Abu Talib: The protector of the messenger) p.4.
[6] Sheikh Alsadooq, Ma’anee Alakhbar (Meaning of the News), vol. 68, p. 403.
[7] Ibn Abi Al-Hadid, Nahjul Balaghah Commentaries, Edited by Mohammad Ibrahim, Vol. 14, Dar Ihya al-Kutb al-Arabiya.
[8] Sheikh Bahaul Deen Al-Mahali, 852Hijri, al-Mustatraf fi kuli fan Mustathraf.
[9] Al-Abshihi, Nukah wa al-Targheeb fih, Vol. 2, Page 249, Dar Ihya al-Turath al-Arabi.
[10] Ibn Hisham, Seerah of Idn Hisham, Vol. 1, Page 252.
[11] Ibn Abi Al-Hadid, Nahjul Balaghah Commentaries, Vol. 1, Page 120.
[12] Mohammad bin Habib Al-Baghdadi, Al-Mehbar, Page 171.
[13] Ibn AlAtheer, 1387 H, Alkamil Fi AlTareekh, vol. 2, Beirut.
[14] Ibn AlAtheer, Asad alghaba fe ma’refat alsahaba, vol. 1, p. 542, Beirut.
[15] Ibn Saad Al-Waghady, 1322 H, Altabaghat alkobra, Thikr Mamsha Quraysh ila abi talib fe amreh, vol. 1, p. 135.
[16] Al-Cordoby, 1405 H, Tafseer aljame’i li ahkam alQuran, Surah AlAna’am, vol. 6, pp. 405-406, 26, Beirut: Dar Ihya’ alturath alarabee.
[17] Abu Talib, Diwan of Abu Talib.
[18] Al-hujah ala aldhaheb letakfeer Abi Talib, Page 74.
[19] Ibn Abu Alhadid, Sharh Nahjul Balaghah, Vol. 14, 2nd Edition, Page 78.
[20] Ibn Hajar al-Askalani, Alisabah, Vol 2, Page 112.
[21] Ibn Katheer, al-Bedayah wa al-Nehayah, Vol. 3, Page 57.
[22] Najmul Deen al-Askari, Abu Talib Hami Alrasool, Page 39.
[23] Aheikh Amini, Al-Ghadeer, Vol. 7, Page 370.
[24] Ibn Abu Alhadeed, Sharh Nahjul Balaghah, vol. 14, p. 69.
[25] Sayed Shams Aldeen Fakhar, Kitab Alhija, p.24.
[26] Al-Tareek Al-Kamel, Dhekr Amr Al-Saheefah, Vol 2, Page 59-60.
[27] Ibn Katheer, Albedayah wa Alnehayah, Chapter in Mukhalafat Qabael Quraish Bani Hashem, Vol. 3, Page 84, Maktabatul Maaref.
[28] Ibn Saad Al-Waqidi, Tabaqatah, Vol. 1, Page 142-143
[29] Alwaghedy, 1325 H, “thikr abi Talib” Kitab Altabaghat Alkubra, vol. 1, p. 78.
[30] Alshiblanjy, Noor Alabsar.
[31] Sheikh Abdul Hussain Al-Amini, Al-Ghadeer, Vol. 8, pp 9-10.
[32] Sheikh Alkulaini, Alkafi, vol. 1, p. 446.
[33] Ibn Abi Alhadeed, Sharh Nahjul Balagha, vol. 3, p 311 (1st ed.) & vol. 14, p. 67 (2nd ed.).
[34] Najm Al-Deen Al-Askari, Abu Talib Hami Alnabi, p. 26-27.
[35] Majma’ alzawa’id, vol. 9, p. 218.
[36] Shah Almawaheb Alladonia, vol. 1, p.199.