Abu Talib (a.s)

The Sayings of Ahlul Bayt (2)

If we studied the biographies of Ahlul Bayt, we would find that each of them had confuted the accusations had been ascribed to Abu Talib. They declared the reasons behind those accusations, which distorted the faith of Abu Talib and made him one of the unbelievers. Whenever the lies and the fabrications increased, a word of rightness came out to scatter all that confusion and a ray of truthfulness shone to clarify the darkness of that unfairness and evil wills. 1. One of those, who had heard of the lies fabricated

____________ 1 Waq'at Siffeen, p.597. 2 Ahlul Bayt: the Prophet's progeny.

about the faith of Abu Talib, asked Imam Sajjad -Ali bin al-Husayn- (s) (1) about those accusations. Imam Sajjad said: "Yes!" The asker repeated his question to be certain about the source of those accusations and to know whether they were true or not: "There are some people here pretending that Abu Talib was unbeliever!" Imam Sajjad sighed painfully and cried loudly: "How wonder! Did they accuse Abu Talib (of being unbeliever) or they accused the Prophet (s), who had been ordered by Allah not to let a believing woman keep on living with an unbelieving man as his wife in many Quranic verses? No one doubted that Fatima bint Assad (2) was one of the first faithful women. She had been still Abu Talib's wife until he died." (3)

The saying of Imam Sajjad showed that whoever thought that Abu Talib was unbeliever, accused the Prophet (s) of contradicting the orders of the holy Quran or being indifferent to apply them to his uncle.

No one at all could deny the true faithfulness of Fatima bint Assad, Abu Talib's wife and Ali's mother, and no one could say that the Prophet (s) had annulled the marriage of Abu Talib and his wife Fatima. If Abu Talib was unfaithful, then the Prophet (s) had to separate between him and his faithful wife. As long as Fatima bint Assad had been still as Abu Talib's wife until he died, so whoever said that Abu Talib was unfaithful, definitely would accuse the Prophet (s) of disobeying his God. Hence whoever accused Abu Talib of being unfaithful would impudently accuse the heart of

____________ 1 Imam Sajjad was the fourth imam of the Shia. His full name was Ali bin al-Husayn bin Ali bin Abu Talib. 2 She was Imam Ali's mother. Bint means the daughter of. 3 Al-Hujja p.24, Sharh Nahjol Balagha, vol.3 p.312, Sheikhul Abtah p.76, al-Ghadeer, vol.7 p.381, 390-391, A'yan ash-Shia, vol.39 p.136-37.

Islam; the great Prophet (s).

2. Imam Baqir (1) was asked about the false tradition fabricated against Abu Talib saying that Abu Talib would be in Hell. He answered: "If the faith of the Abu Talib is put in a scale of a balance and the faith of the peoples is put in the other scale, the faith of Abu Talib will outweigh." Then he said: "Don't you know that ameerul mo'mineen Ali (s) ordered to offer the hajj for the sake of Abdullah, Aamina (2) and Abu Talib during his lifetime (Ali's lifetime) and then he ordered in his will to offer the hajj for them." (3)

The faithfulness of Abu Talib was of a prudent man not of an imitator. It was faithfulness of a struggling supporter. Abu Talib was the leader of the greatest tribe among all the Arabs. In fact it was the essence of the Arabs. He was the chief of the town that all the Arabs used to visit for its sacredness and holiness. Such an obeyed leader and a highly respected chief turned to be a follower of an orphan, who was brought up by Abu Talib himself. He left his leadership and high position and followed his nephew; the Prophet, who was chosen by the Heaven to be the means between the Creator and His creatures. Wasn't it a true faithfulness that made this great an as same as any of the slaves, who followed the Prophet (s)? Then Imam Baqir proved the faithfulness of Abu Talib when saying that Imam Ali had ordered to offer the hajj for the sake of Abu Talib not only during his lifetime (Ali's lifetime) but also after his death when recording that in his will. Hajj was one of the basic pillars of Islam and hence Ali wouldn't have ordered to be offered for an unfaithful man!

____________ 1 He was the son of Imam Sajjad. 2 Abdullah and Aamina were the Prophet's father and mother. 3 Sharh Nahjol Balagha, vol.3 p.311, Al-Hujja p.18, Sheikhul Abtah p.23, 76, al-Ghadeer, vol.7 p.381, 391, A'yan ash-Shia, vol.39 p.136.

3. As for Imam Sadiq (1) (s) he had plentiful sayings about his great grandfather Abu Talib, in which he confuted all the accusations ascribed to his grandfather. The age of Imam Sadiq was after the end of the state of the Umayyads, which poured upon the people flows of disasters and distresses, and the beginning of the state of the Abbasids, who ruled under the pretense of getting back the rights of the Alawites. (2) They pretended that they would get back the rights to their actual possessors. It was just a pretense, which they made as the cornerstone of their new state.

It was a short time when the swords were put aside from the necks of the Alawites and the muzzles were removed from the mouths of people but everything would be changed as soon as the bases of the state became firm and strong. This was an active reason that made the voice of Ja'far bin Muhammad as-Sadiq announce the truth loudly and spread much of his lights among people. Although the time was short for him, he could spread the pure principles of the Hashemites. Abu Talib, the assistant of the Prophet (s), had his enough share of Imam Sadiq's active traditions.

Once someone asked Imam Sadiq: "People pretend that Abu Talib is in Hell!" Imam Sadiq said: "They tell but lies! Gabriel had never revealed such a thing." Then he added: "The example of Abu Talib was like the example of the Fellows of the Cave; they concealed their faith and announced polytheism and so Allah rewarded them doubly. Abu Talib also concealed his faith and announce polytheism so Allah rewarded him doubly ... He didn't leave this worldly life until he was

____________ 1 He was the son of Imam Baqir. 2 The progeny of Ali bin Abu Talib.

told that he would be in Paradise ... How do they describe him so? Gabriel had come down in the night when Abu Talib died and said: "O Muhammad! Go out of Mecca! You have no supporter in it after Abu Talib." (1) Imam Sadiq said that Allah would reward Abu Talib twice that he could keep his faith secret when he found that it was better; therefore he would be rewarded for his faith and he would be rewarded for keeping his faith secret. Not everyone could conceal what one believed in even if it was in the interest of the mission.

Imam Sadiq compared Abu Talib with the Fellows of the Cave mentioned in the Quran and he said that Allah had brought him good news (via the revelation to the Prophet (s)) that he would be in Paradise. This was not an unbelievable thing after the historians had mentioned that the Prophet (s) had told somme people that they would be in Paradise. There might be some ones among them, who wouldn't be equal to Abu Talib in his defending and supporting Islam!

Then Imam Sadiq mentioned a great evidence confirming the faithfulness of Abu Talib when saying that Gabriel had ordered the Prophet (s) to leave Mecca after the death of Abu Talib because by the death of Abu Talib, the Prophet (s) had lost the support and protection in Mecca. Would such a man like Abu Talib be unbeliever or would Hell be his reward? If it was so then there would be no difference between the Muslims and the polytheist. Once there was a conversation between Imam Sadiq and Yonus bin Nabata. Imam Sadiq asked Yonus: "O Yonus! What do people say about Abu Talib?" Yonus said: "They say that he is in Hell, in which his

____________ 1 Al-Hujja p.17, 15, Sharh Nahjol Balagha, vol.3 p.312, al-Ghadeer, vol.7 p.381, 391, Mo'jamul Quboor, vol.1 p.191, A'yan ash-Shia, vol.39 p.136.

head boils." Imam Sadiq said: "Have told lies the enemies of Allah! Abu Talib is one of the companions of (the Prophets, the truthful, the martyrs and the good, and a goodly company are they!) (1) Once again Imam Sadiq answered a man asking him that people pretended that Abu Talib was unbeliever: "They tell but lies! How is that and he had said: Don't you know that we have found Muhammad a Prophet as Moses! It had been recorded in the first Books! (2)

Once again he said: "How was Abu Talib unbeliever whereas he had said:

They knew well that our sons had never been a liar, nor had he cared for absurdities. And a white-faced, with whose face it is prayed, so that the clouds bring goodness. He is the shelter of the orphans and the guardian of the widows." (3)

Imam Sadiq said: "Ameerul mo'mineen (Imam Ali) was pleased with the poetry of Abu Talib to be recited and recorded. He said: Learn it (the poetry) and teach it to your children for it complies with the religion of Allah and it has much knowledge." (4) Besides that this tradition had a clear witness by Ali about the faithfulness of his father. It showed us the value and the high position of Abu Talib. Imam Ali became so pleased when he heard his father's poetry; therefore he ordered that it should be learned and taught because it complied with the mission of Allah and it had much divine knowledge about the previous religions of Allah.

4. Imam Musa al-Kadhim (5) was asked by Durst bin

____________ 1 Al-Hujja p.17, Sheikhul Abtah p.23, 75, al-Ghadeer, vol.7 p.394. 2 Al-Ghadeer, vol.7 p.392. 3 Ibid 4 Al-Hujja p.25, al-Ghadeer, vol.7 p.395. 5 Imam Kadhim was the son of Imam Sadiq.

Abu Mansoor about Abu Talib. The asker didn't ask about the faithfulness of Abu Talib because this was certain for him but he asked about something above the faithfulness. He asked: "Was the Prophet (s) submissive to Abu Talib?" (1) Imam Kadhim said: "No! but he (Abu Talib) was the depositee of the precepts and then he delivered them to him (to the Prophet (s)). The man asked: "Did he deliver the precepts to the Prophet (s) as if the Prophet (s) was submissive to him?" Imam Kadhim said: "If the Prophet (s) was submissive to him, he wouldn't deliver the precepts to him!" The man asked: "Then what about Abu Talib?"

Imam Kadhim said: "He believed in the Prophet (s) and in his mission and so he delivered the precepts to him." (2) This tradition confirmed what we have said about the personality of Abu Talib in this book. A man like Abu Talib was necessary to be available in order to connect the ray of the mission of Abraham (s) to the shining flame of the Mission of Muhammad (s).

The tradition showed us that the asker was certain about the faithfulness of Abu Talib and he thought that Abu Talib was the depositee of the precepts, which he had to deliver them to Prophet Muhammad (s). Definitely no polytheist would have been deposited with this divine heritage. The asker thought, as he had already known the high position of Abu Talib, that Prophet Muhammad (s),

____________ 1 It was though that Abu Talib was a guardian of the previous prophet (Jesus Christ (s)). He had the precepts, which he had to deliver to the next prophet (Muhammad). 2 Al-Abbas p.18, al-Ghadeer, vol.7 p.395.

before the advent of the mission, was submissive to Abu Talib as guardian but Imam Kadhim removed this illusion from the asker's mind when answering him so clearly.

After the clouds of illusion had left the asker's mind, he asked about the situation of Abu Talib and Imam Kadhim answered him that Abu Talib had confessed the prophecy of Muhammad and believed in Allah otherwise he wouldn't have delivered the precepts to the Prophet (s). 5. Abban bin Mahmood wrote to Imam Reza (1) (s) when his faith was about to be shaken by the fabricated lies: "May Allah make me die for you! I am in doubt about the faith of Abu Talib!"

Imam Reza (s) wrote to him: "(And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter Hell; and it is an evil resort) (2) Then: if you don't confess the faithfulness of Abu Talib, your fate will be to Hell." (3) The answer of Imam Reza showed that doubting about the faithfulness of Abu Talib contradicted believing in the Prophet (s) and deviate from the way of guidance after knowing it and whoever deviated from the right way of guidance would be out of the sphere of faith and then his way would lead him to Hell. It would be considered as harming the Prophet (s) and harming the Prophet (s) was a guilt leading to Hell.

____________ 1 He was the son of Imam Kadhim. 2 Quran 4:115. 3 Sharh Nahjol Balagha, vol.3 p.311, Al-Hujja p.16, al-Ghadeer, vol.7 p.381, 396, Mo'jamul Quboor, vol.1 p.189, A'yan ash-Shia, vol.39 p.136 (without mentioning what was after the Quranic verse).

Allah said in the holy Quran: (Surely (as for) those who speak evil thing of Allah and His Messenger, Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace) 33:57, and: (and (as for) those who molest the Messenger of Allah, they shall have a painful punishment) 9:61.

The Prophet (s) said in one of his tradition: "He, who harms a hair of mine, harms me and whoever harms me, harms Allah." (1) 6. Imam Askari (2) (al-Hasan bin Ali) said in a long tradition narrated by his grandfathers: "Allah the Almighty had revealed to his messenger (Muhammad): (I have assisted you with two groups of assistants; a group supports you secretly and the other supports you openly. As for the group that supports you secretly, their master and the best of them is your uncle Abu Talib but as for the group that support you openly, their master and the best of them is his son Ali bin Abu Talib."

Then he added: "Abu Talib is like the believer of the Pharaoh's people; he keeps his faithfulness secret." (3) One of the two groups had to carry out its task secretly as long as carrying it out openly was not possible for it ... like the support of the angels as mentioned by the Quran: (... and sent down hosts which you did not see) 9:26. (... and strengthened him with hosts which you did not see) 9:40. (... that your Lord should assist you with three thousand of the angels sent down) 3:124. (Your Lord will assist you with five thousand of the havoc-making angels) 3:125. (I will assist you with a thousand of the angels following one another) 8:9. There are many other verses talking about this subject.

____________ 1 As-Sawa'iqul Muhriqa p.111 2 He was the eleventh imam of the Shia. 3 Al-Hujja p.115, al-Ghadeer, vol.7 p.368.

Abu Talib wouldn't be able to support the Prophet (s) unless he kept his faith secret. He was like the believer of the pharaoh's people, whose story had been mentioned by the Quran. (1) If the believer of the Pharaoh's people hadn't concealed his faithfulness, the Pharaoh would have killed Prophet Moses (s). His situation was so active among his people, who didn't know that he was a believer but they thought that he was like them. So was the situation of Abu Talib towards the mission of the Prophet (s). To this meaning Imam Askari referred when he mentioned this tradition narrated by his fathers, who had ascribed it to the Prophet (s).

No one could suspect the sayings of the Prophet's progeny and think that their sayings might be untrue after the Quran had confirmed their infallibility by saying: (Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying) 33:33.

This Quranic verse declares the infallibility of the pure Prophet's progeny in spite of the disgraceful attempts of some deviate interpreters to distort its meaning.

Ahlul Bayt were equal to the holy Quran. They were as a rope extended between the Heaven and the earth; whoever kept to it would get to the top of eternality and whoever turned aside from it, would remain at the foot surrounded with dangers of destruction. The Prophet (s) said: "I have left among you two weighty things, which if you keep to, you will never go astray at all; the Book of Allah and my family. They will never separate until they come to me at the river in Paradise." This true tradition, which had been agreed upon by the consensus of the Muslims, was another evidence showing the infallibility of the Prophet's progeny.

____________ 1 We began our book with the verses talking about the believer of The Pharaoh's people because they had a similarity to our subject.

whoever suspected the, would suspect the Quran, whose equal they were, and whoever let them down, would be perished. There are many other Quranic verses and prophetic traditions confirming the infallibility and purity of the Prophet's progeny. We don't want to mention them for they are not of our subject.

They, who were equal to the Quran, definitely wouldn't say save truthfulness. They were worthier than anyone else not to contradict the Quran and they were the first to obey its orders and to refrain from its prohibitions. After that, would they praise a man, even if he was their father, falsely and ascribe to him what he didn't have? Would they acquit him from a real guilt without any evidence just because of kinship? Certainly not!

Whoever said that, would violate their high position, which was the very position of the Prophet (s) himself, and would violate the sacredness of the Prophet (s) and the sacredness of his mission.

The Sayings of the Companions and Others

We found among the Prophet's companions that there were many, whose eyes hadn't been blinded by the evil fancies nor had they deviated from the right way because of the personal interests, confessing the faithfulness of Abu Talib and mentioning his good deeds. We don't want to quote all what was said by the companions about Abu Talib in order to prolong the research, but we want to quote some of their sayings to be as evidence to show the truth.

1. The caliph Abu Bakr said: "Abu Talib didn't die until he had said: There is no God but Allah and Muhammad is the messenger of Allah." (1) The same was said by al-Abbas. (2)

2. Abdullah bin Abbas was asked by a man: "O cousin of the messenger of Allah! Would you tell me about Abu Talib? Was he a Muslim or not?"

Abdullah bin Abbas answered him: "How was he not a Muslim whereas he said: "They knew well that our son had never been a liar, nor had he cared for absurdities."

Abu Talib was like the Fellows of the Cave; they kept their faithfulness secret and showed polytheism so Allah rewarded them doubly." (3) 3. The great companion Abu Tharr, whose eyes hadn't been blinded by the shine of gold nor had he been frightened by the violence of Mo'awiya, said: "By Allah, whom there is no god other than! Abu Talib (may Allah be pleased with him) didn't die until he became a Muslim ..." (4)

4. Hassaan bin Thabit, the poet recited:

"If you mourn a dead, Please, mourn the loyal man; the brother of the loyal." Sibt bin aj-Jawzi when explaining this verse said: "He means Hamza and Abu Talib." (5)

5. These confessions were not limited to a certain age rather than the others or to a certain class of people ... everyone, who was honest, fair, impartial and not affected by the different fancies, had a ray of light emitted in the darkness to light the straight way.

____________ 1 Sharh Nahjol Balagha, vol.3 p.312, Sheikhul Abtah p.71, al-Ghadeer, vol.7 p.370, 401, A'yan ash-Shia, vol.39 p.136. 2 Sheikhul Abtah p.71, 73, al-Ghadeer, vol.7 p.399, 401, A'yan ash-Shia, vol.39 p.136. 3 Al-Hujja p.94, 115, al-Ghadeer, vol.7 p.397. 4 Al-Ghadeer, vol.7 p.399. 5 Tathkiratul Khawass p.31.

It was a word of rightness emitted of the mouth of the Abbasid King Abdullah al-Ma'moon, although he was not such an honest man, but it was a fair word that slipped away of his mouth willingly or unwillingly. He said: "By Allah, Abu Talib became a Muslim when he said:

I supported the Prophet; the Prophet of the Lord, with swords shining like the lightening. I defended and protected the Prophet of the Lord, as kind guardian. I creep to his enemies like a young camel with much heed, but I roar at them proudly, as a lion roaring in its liar. (1)

6. Abu Ja'far al-Iskafi, in his thesis (Naqdh al-Othmaniyya) when trying to refute the thesis of aj-Jahidh (al-Othmaniyya), mentioned Abu Talib. He couldn't but praise him. He said: "Abu Talib was his father (the Prophet's father), his guardian, his supporter and defender and without him, the Prophet (s) wouldn't succeed. But in spite of that, he (Abu Talib) didn't become a Muslim according to most of the traditions." (2) We found it odd; in fact we didn't think that Abu Ja'far had said the last statement, which contradicted the beginning of his saying, besides that Abu Ja'far was one of those, who had said that Abu Talib was a Muslim as we will mention it in the last chapter.

What made us doubt more about it was that our source was not the thesis itself but the summary of the thesis, which was collected by Hasan as-Sandoobi, whom we talked about in the beginning of the book (At the threshold). If it was proved that the last statement was said by Abu Ja'far, he didn't showed his own opinion about the

____________ 1 Sharh Nahjol Balagha, vol.3 p.314, al-Ghadeer, vol.7 p.337, Al-Hujja p.54, Divan Abu Talib p.10, The Theses of aj-ahidh p.32. 2 The Theses of aj-Jahidh p.32.

subject but he just said that some of the traditions had mentioned that Abu Talib was not a Muslim. In another place, when Abu Ja'far talked about those, who had become Muslims because of the good praying of Abu Talib and his keeping to the Prophet (s), he said: "... and because of him (Abu Talib) the Hashemites kept on defending the Prophet (s) in Mecca against the tribes of Makhzoom, Sahm and Jumah ... and because of him the Hashemites tolerated the blockade in the Shi'b ... and because of his praying and his keeping to Muhammad (s), his wife Fatima bint Assad became a Muslim. He was better in kindness and good nature than Abu Bakr and others ... What prevented him from being a Muslim -if it was proved that he hadn't been a Muslim- was but the Taqiya (1)." (2)

This last statement didn't mean that he thought Abu Talib hadn't been a Muslim as his disciple ibn Abul Hadeed declared. This saying -if it was his- might have been said by him before he became certain about the faithfulness of Abu Talib after researching for the truth then he declared what he had become certain about. This word denied the announcement of Abu Talib's faithfulness and not the faithfulness itself because taqiya would impose upon one to conceal the true beliefs. 7. Aj-Jahidh, in spite of his disgracefull and ignorant situation in his thesis (al-Othmaniyya) when mentioning Abu Talib to disvalue the antecedence of Ali in being a Muslim, couldn't but to say: "Don't you know that Quraysh and all the people of Mecca couldn't harm the

____________ 1 Taqiya means: ("self-protection"), in Islam, the practice of concealing one's belief and foregoing ordinary religious duties when under threat of death or injury to oneself or one's fellow Muslims. 2 The Theses of aj-Jahidh p.51.

Prophet (s) as long as Abu Talib was alive?" (1)

8. The author of Tathkiratul Khawass, after talking about Abu Talib through the talking about Imam Ali (s) and mentioning some of the good deeds of Abu Talib, the sayings of the Prophet (s) about Abu Talib and his praying Allah to have mercy upon him, said: "I say: the saying that Abu Talib is among the fellows of Paradise doesn't need pondering on it. There are many evidences proving that; his caring for protecting the Prophet (s), supporting him, defending him against the harm of the polytheists and the unbelievers, the sorrow of the Prophet (s) when Abu Talib died, naming that year as the year of sorrow by the Prophet (s) because of the death of Abu Talib and Khadeeja, the praying of the Prophet (s) that Allah might have mercy upon Abu Talib and might forgive him and the response of Allah to the praying of Abu Talib especially when he insisted upon it." (2) Then the author tried to prove the faithfulness of Abu Talib by mentioning the sayings of the infallible imams about him and his own sayings about the Prophet (s) and about his religion.

It would be better to quote this passage: "... and also that no one of his enemies mentioned that his (Abu Talib's) sons were angry that their father was unbeliever. Mo'awiya, the bitter enemy and opponent of him (Ali), Amr bin al-Aass, Abdullah bin az-Zubayr, Marwan and others, in spite of criticizing him, defaming him and ascribing to him what he was free from, did never accused him of that his father was unbeliever ... whereas he (s) often criticized them for the unbelief of their fathers and mothers and the meanness of their lineage but they didn't reciprocate ...! This was the best evidence showing his (Abu Talib's)

____________ 1 The Theses of aj-Jahidh p.5. 2 Tathkiratul Khawass p.10-11.

faithfulness and showing the bad fanaticism of those of the public (the Sunnis), who ascribed unbelief to him. O you, the just! Think about the evil will of the batlike people in their enmity against the sun of Islam and its light ...!" (1) It was a clear evidence and a reasonable conclusion taken from the actual reality! If those, who were the bitter enemies of Imam Ali, weren't certain that Abu Talib was faithful, they would definitely defame Imam Ali with this thing, whereas they tried their best to ascribe to him much many fabricated defects, which he was certainly free from. There was no faith, no honesty and no conscience would prevent them from that but they had no way to it.

9. We had, in this chapter, to quote this clear saying, which came out of a Christian mouth that knew the rightness and supported it and saw the light and led to it.

We quote it without any comment for the facts in these lines didn't need any comment or explanation. The historian writer Abdul Masseeh al-Antaki said: "The historians disagreed upon the faithfulness of Abu Talib. Some said he was a Muslim and some said he was a polytheist. Each group had evidences and prophetic traditions they declared upon. One like me is not to determine such a serious matter.

But the evidences taken from the actual reality confirmed the thought of those, who said that Abu Talib was a faithful because man, however exceeded in loving his kin; his son, his nephew or his son-in-law, could never be indifferent to his beloved if he saw him violating his religion or belief and trying to demolish its pillars to replace it with another religion ... could never be indifferent unless he himself believed in the new religion for, as you know well, that people stuck to their religions ____________ 1 Tathkiratul Khawass p.11.

and exaggerated in sanctifying them to a degree that a believer was ready to kill his son or his father if he saw him scoring his religion or making little of his god. If this was applied to the ordinary people, it would be worthier to be applied to the upper class of them like Abu Talib, who had a high position among Quraysh so he was obliged by himself and by his position to defend his religion, which he and his people had already believed in, in order that his position would still be respected, he wouldn't be mean before his people and he wouldn't expose himself to the wrath of his gods and then to lose his afterlife.

Hence Abu Talib must believe in the mission of his nephew (s) in his heart but he didn't announce that for a certain purpose required by wisdom and political affairs. If he had announced his faithfulness at the beginning of the mission, Quraysh would have been against him and so he would have lost his glory and respect ... then he would be unable to defend his nephew, who was still powerless, against the harm of Quraysh. This made him conceal his faithfulness.

His deeds, poems and speeches showed his faithfulness clearly, especially when defending and praising al-Mustafa (1 (s) in his poems and speeches until the last moment of his life, which he ended with his clear will. He could do all that depending upon his powerfulness and high position among Quraysh.

According to that, Abu Talib was one of the best companions and supporters undoubtedly. How nice it would be if Islam would have some men, nowadays, who could defend it and could restore its glory as Abu Talib had done at the dawn of the mission, then Islam would remain glorious. This was Abu Talib; the guardian of al-Mustafa (s),

____________ 1 It is one of the Prophet's surname.

his uncle, his beloved, his supporter and the father of our master; ameerul mo'mineen, the emir of the religion and the victor lion of Allah, Ali bin Abu Talib ...! Yes, he was this great man, who had brought up these two luminous suns that lighted the sky of life and religion!" (1) We don't think that this clear saying needs any comment. On the pages of history there were many examples confirming the saying that the religious sentiment was stronger and more determined than the sentiment of kinship. If both of them met in the field of struggle, victory would definitely be for the first and defeat would be for the second.

10. Dr. Taha Hussayn said: "Abu Talib's kindness to the Prophet (s) was well-known and his strife to defend him and his religion against Quraysh was so famous." (2)

11. The fair professor Abdul Aziz Sayyidul Ahl wrote a book about Abu Talib. Some of the readers noticed that he hadn't declared the faithfulness of Abu Talib.

I am on the contrary to that. I think that the professor have confessed in the clearest way that Abu Talib was one of the first believers and the antecedent Muslims and that he had done Islam many favors. If the book had nothing but the few shiny lines in its preface, it would be the best evidence proving what the author thought about the sheikh of the Hashemites.

It would be better to quote some lines of those shiny pages. The author said: "It was not fair for people towards the man, who had brought up the Prophet (s) and protected him ore than forty years, that his news were abridged, scattered and distorted and that the narrators of his news were so few and confused ... Then all his favors were forgotten and history, at the

____________ 1 Mo'jamul Quboor, vol.1 p.194-195. 2 Al-Fitnatul Kubra: Othman p.151.

moment of his death, took an odd and weak situation towards him. History talked about this man, who had protected the prophecy and defended it strongly, sacrificingly and faithfully, in a way as if it talked, with a tongue created by fancy, about an adventitious thing or a new coming foreigner ...!

The man had spent all his life in supporting the Prophet (s), forced his family to follow him, spent his power, love and monies for him, quarreled with his enemies, stroke them and defeated them and made himself ready to hasten sincerely to his nephew in the way of distresses. The existence of Abu Talib was one of the necessities of the creation and a support that must be available to make the mission survive and spread as ibn Khaldoon had said in his theory (1)...

It was the will of Allah; no man, no belief and no religion would win unless there was a sufficient support defending him or it against the terrible fanaticism then he or it would prevail by the followers and the assistants, but that support must be the first because without it there wouldn't be followers and assistants." (2)

"... and Abu Talib didn't miss the duty, which he was to do, and he wasn't overburdened with the heavy task that he was to carry out. He supported the Prophet (s) and assisted him, quarreled with all the people for the sake of him and pride didn't carried him off to sin as it carried the others of the greats, who misled the people. Abu Talib was the master of all of Quraysh with no equal." (3) "The Prophet (s) cried when his uncle died; and who

____________ 1 We wished if the Professor had referred to the source of this saying of ibn Khaldoon. 2 Abu Talib; the Sheikh of the Hashemites p.5-6. 3 Ibid p.7.

would cry tenderheartedly, mercifully and faithfully if Muhammad, whose God had brought him up well, wouldn't? He mourned his uncle, who had brought him up, protected him, supported him and tolerated any sufferings for him. Abu Talib was his father when he lost the father, was his right hand when he needed a supporter and was his party when he needed a strong rightness to defeat the falsehood and to perish the tyranny!" (1) We tried not to quote many sayings spread in the book but in spite of our trying we were forced to quote the above words.

Then we want to ask the reader: "Was it possible to say that we didn't find that the author had declared that Abu Talib was a Muslim after all what he had said in his book? We quoted these sayings just to be as an example to show his clear confession, which was definitely the truthful witness! 12. We found the professor George Jirdaq in his wonderful book (Imam Ali; the Voice of the Human Justice) praising Abu Talib with wonderful statements of esteem and glorification.

We thought that we had to quote something of this marvelous mention.

The professor said: "When his grandfather -Abdul Muttalib; the Prophet's grandfather- died, his uncle Abu Talib -Ali's father- adopted him. The boy kept on living in the sphere of sympathy, meekness and well-education, which the late father had left to the resident son." (2) After mentioning that Abdul Muttalib had recommended Abu Talib to took after his grandson he said; "... and he wouldn't choose Abu Talib unless he was certain about the actual feeling and thinking of him. Although all the sons of Abdul Muttalib were kind and

____________ 1 Abu Talib; the Sheikh of the Hashemites p.89. 2 Imam Ali; the Voice of the Human Justice p.34 (vol.1 p.154).

sympathetic, their kindness and sympathy were not so firm and deep like Abu Talib's. The effect of kindness and sympathy in the good adopting and educating would be clearer than the effect of monies; therefore Abdul Muttalib chose Abu Talib to look after Muhammad (s).

In addition to that Abu Talib had great sympathy towards his nephew that would force him strongly to take much care of him even if his father hadn't recommended him to! So how would it be if both of them; his sympathy and his father's recommendation were together? No doubt that Abu Talib was a nice and beloved person; a nice person, who had the wisdom of a kind old man, who was loyal and experienced and who put all what he had of kindness, loyalty and experience in practice in any case." (1)

Let us listen to this wonderful word: "As if it was that when Allah had chosen the Prophet from among the family of Abdul Muttalib, He had chosen this generous uncle to bring him up! As if the power of the existence paved the way for Abu Talib to know about the matter of his nephew what any one else didn't know." (2)

Another wonderful word said by this man talking clearly about the personality of Abu Talib with all the good meanings it had: "... the good meanings of Abu Talib's nature moved to be inside the soul of Muhammad. They became a part of his self while growing under the care of the loving uncle." (3) "Abu Talib was the first in Islam, who recited poetry full of love towards Muhammad and calling for supporting him. He became so angry whenever there was

____________ 1 Imam Ali; the Voice of the Human Justice p.54 (vol.1 p.55). 2 Ibid. 3 Ibid p.56.

a doing or a saying having some harm to his nephew." (1) "Abu Talib didn't forget for a moment throughout his life that Muhammad was the continuity of the high morals, which he himself, his brother Abdullah and their father Abdul Muttalib had spontaneously." (2) "When Abu Talib died the Prophet (s) felt that he lost the greatest pillar, to which he used to resort and which defended him against the harm of Quraysh. This feeling showed the connection of the means of goodness between Muhammad and his uncle; the chief of the house, in which Muhammad grew and acquired his high morals! By losing Abu Talib, Muhammad felt that he lost the supporter, who was ready to sacrifice himself for him and to defend him against any harm, who was his fortified shelter against Quraysh and its oppressors until he said: "I didn't get any harm from my people until my uncle died." How much we justify this deep sorrow that had filled Muhammad's heart after his uncle's death?

What was the cause of this grief whereas Muhammad was so patient, determined and confident that his mission would succeed however his enemies were many or however his assistants were few and whatever the situations of the good or the evil people were?

Yes! What was the cause of this grief? It was the disaster that afflicted Muhammad (s) when he lost his uncle; the dearest man, who had been so kind to him and who had protected him against the evils of the enemies. The abundant tears Muhammad shed were clear evidence showing that he had lost something of his self, his present and his past!" (3) Then, in another chapter, he talked about the relation

____________

1 Imam Ali; the Voice of the Human Justice p.35 (vol.1 p.58). 2 Ibid p.59. 3 Ibid p.60.

that united the sympathy between Muhammad and Ali as it was between Abu Talib and Muhammad and how that unity had given its good fruits. He said: "The connection of sympathy and brotherhood continued between Muhammad and Ali and the cooperation between them to make the mission succeed continued too since Muhammad had known Abu Talib and since Ali had known Muhammad and since the three had gathered in one house, which had been based on the meanings of magnanimity.

The qualities of the house of Abu Talib were but an incentive that made Abu Talib and Ali understand the genius of Muhammad in a way that appeared in the first as sympathy and sacrifice and in the second as great intellect, deep feelings and sacrifice like the miracles!" (1) A reader might say that there was nothing of what the writer had praised Abu Talib with showing that he said that Abu Talib was a Muslim because he didn't do save showing Abu Talib's high qualities, his devotedness in loving and protecting the Prophet (s) and his propagandizing for the mission and for supporting the Prophet (s).

We are satisfied with this. We don't need from a great thinker like George Jirdaq to say about the light: I see it ... when he described the light, shows its aspects and leads to it. This is enough to make us feel that he walks in the way of the light that he praises. Hence we don't need to lead the reader with his hand to show him what meanings these words have because they are too clear and they are full of frank confession of the faithfulness of Abu Talib. We want to refer to his sayings: "As if the power of the existence paved the way for Abu Talib to know about the matter of his nephew what any one else didn't know."

____________ 1 Imam Ali; the Voice of the Human Justice p.46 (vol.1 p.71).

and: "Muhammad was the continuity of the high morals, which Abu Talib, his brother Abdullah and their father Abdul Muttalib had spontaneously." How would Muhammad be the continuity of these men, if they were polytheists? God forbid! Then what was that great soul of Abu Talib, which melted inside the soul of Muhammad and the two souls mixed to be two parts of one thing? Then how Abu Talib, Muhammad and Ali became one thing that couldn't be divided?

The qualities of the house of Abu Talib was the strong incident that led the father and the son to understand the genius of the Prophet (s) in a way that appeared in them as great sympathy and sacrifice, which were held together just to make the mission succeed with all what that successfulness required of deep sympathy, great intellect and sacrifice, which was like the miracles.

That high sympathy united between the Prophet (s) and his uncle and his cousin since he had known his uncle and since his cousin had known him to make a firm unity that couldn't be separated since the three had gathered in one house built upon the bases of magnanimity and virtues. Then what was that goodness, whose means connected between Muhammad, his uncle and Ali?

Did Muhammad acquire means of goodness from a polytheist one?

Was it hopeful to acquire goodness from a stubborn polytheist?

Could that stubborn polytheist be a partner with the messenger, who would spread the mission of monotheism?

It was naturally for the Prophet (s), when he lost his uncle, to feel that he lost the greatest pillars, on which he leant and by which he was protected and his mission was defended. His uncle was the chief of the house, in which he had been brought up with the highest of morals. It was naturally for Muhammad (s) to be sad and sorrowful in spite of that he was so patient and firm and in spite of his confidence in his God, Who would definitely make his mission succeed, even if the apparent means of success were so little that the enemies were much more than the assistants and that the evil ones were more than the good ones.

But it was the sorrow that remained when one was afflicted by the loss of the dearest one, who used to protect and defend ... it was the loss that made one feel as if one lost a part of one's self extended from one's present to the past! These quotations are enough and we don't need to quote more. They have enough evidences and confessions clarified by many personalities leading to the same point although there are differences controlled by the different fancies and aims. This point is supporting the wronged right, uncovering the hidden facts and announcing the truth loudly, in the milieu that is full of noisy lies, odious barking and hideous hissing of adders scattering their poisons here and there.

But it is the bright rightness and the shiny truth ...! Allah definitely prepares the sincere supporters and the loyal assistance of the rightness lest the virtue and the vice be equal or lest the evil defeat the good!