The Shiite Apologetics
Question Twenty-nine
Why do you pay visits to Abu-Talibs grave, and did he die a Muslim ?
Answer:
Abu-Talib, the son of `Abd al-Muttalib, and the distinguished father of the Commander of the faithful, `Ali (a.s), and the honorable uncle of holy Prophet (a.s), is in the Shiites view a man who had firm belief in the mission of the Messenger of God. He was a help and a support to the Prophet in all circumstances of peril Islam faced in its early days of advent.
The Family:
Abu-Talib was born to a family headed by `Abd al-Muttalib grandfather of the Prophet (a.s) and the hero amongst the adherents to the faith of Ibrahim, the True friend of God.
A little investigation into the history of the Arabian Peninsula will make it clear that `Abd al-Muttalib never renounced the worshipping of God, nor did he falter in his supporting the monotheistic religion.
Having gathered a large troop, all elephant riders, Abraha was on his way to Mecca to destroy Ka`bah (The House of God). He took possession of some of `Abd al-Muttalibs
camels and was astonished when `Abd al-Muttalib came to demand naught but his camels. In response to the question as to why `Abd al-Muttalib only wanted his camels back but did not request Abrahah to give up attacking the Ka`bah, `Abd al-Muttalib, filled with belief and trust in God, answered, I am the master of the camels, and the House has a master to care for it.[1] He then set out for the Ka`bah, where he took the circular doorknocker in his hand and beseechingly said:
O Lord, I implore none but thee;
O Lord, stop, then, thy enemies.
Surely, the enemies of the House
Are thy enemies. Stop them
From destroying the House.[2]
These and similar eloquent statements are clear evidence for `Abd al-Muttalibs firm belief in God and worshipping Him. Ya`qubi, the historian, has the following words to say concerning `Abd al-Muttalib: He denounced worshipping the idols, and worshipped the one God.[3]
Now, let us see what this monotheist father says concerning his son, Abu-Talib.
Abu-Talib from the view point of `Abd al-Muttalib
History shows that some clairvoyants had informed `Abd al-Muttalib of the bright future awaiting his grandson, the holy Prophet, and of his divine mission.
[1] Al-Kamil fi'l-Tarikh by Ibn al-Athir, vol. 1, p. 261, printed in Egypt, 1348 A.H. [2] Ibid. [3] Tarikh al-Ya`qubi, vol. 2, p. 7, printed in Egypt.
After Sayf ibn Dhi-Yazan was appointed the governor of Abyssinia, `Abd al-Muttalib, heading an expedition, went to him and delivered a talk (customary in such circumstances). When he finished his eloquent speech, the ruler gave him the glad tidings that an honorable Prophet had come into existence in `Abd al-Muttalibs House and said, His name is Muhammad (a.s); his father and mother will die, and his grandfather and his paternal uncle will be patronizing him respectively.[1] He, Muhammad, worships the one God, expels Satan, and smothers all the fires (of idolatry) and destroys the idols. His words are the separators of truth from falsehood; he decrees in justice, enjoins to doing good and he himself does good. He prohibits people from evil, and nullifies it. No doubt you, `Abd al-Muttalib, are his grandfather.[2]
Having heard this life-inspiring news, `Abd al-Muttalib, to thank God, fell in prostration and then narrated the following episode: I had a son, a very dear one, for whom I chose a stately lady to be his wife, i.e. aminah, the daughter of Wahab ibn `Abd-Manaf. She gave birth to a son, whom I named Muhammad. His parents soon died. My brother Abu-Talib and I took charge of his training.[3]
It is inferred from the above question that `Abd al-Muttalib, having known of the bright future that awaited the orphan, decided that his dearest son, Abu-Talib, should be
[1] Al-Sirah al-Halabiyyah, vol. 1, pp. 136-7, Egypt; also Beirut ed. p. 114-115. [2] Ibid. [3] Ibid. vol. 1, p. 137, Egypt ed.
Muhammads guardian; thus others were deprived of such felicity and honor.
It is thus evident that Abu-Talib was in the eyes of his faithful and monotheist father, a person of such a deep faith and piety that he was considered the only one worthy of being charged with the responsibility of patronizing the holy Prophet.[1]
Evidence in Support of Abu-Talibs Faith
- His Poems:
A survey of the eloquent odes that Muslim scholars have quoted from Abu-Talib reveals his true faith. The following extracts are just a few examples from among the many:
a. The noble should know that verily Muhammad is a Prophet
Like Moses and Jesus, the son of Mary.
He was given the same light they were given
They all guide and protect as God has ordered them to.[2]
b. Do you know that we
Found Muhammad to be Prophet
Like Moses mentioned in the earlier books ?
And surely in peoples hearts is his love;
One whom God has chosen should never be treated unjustly.[3]
[1] See Al-Sirah al-Halabiyyah, vol. 1, p. 134, Egypt; Sirat Ibn Husham, Beirut ed. Vol. 1, p. 189; Abu-Talib, the Believer of Quraysh, p. 109; al-Tabaqat al-Kubra, vol. 1, p. 117, Beirut ed. [2] al-Hujjah, p. 57; similarly quoted in al-Hakim's al-Mustadrak, vol. 2, p. 623, Beirut ed. [3] Tarikh Ibn Kathir, vol. 1, p. 41; Sharh Nahj al-Balaghah by Ibn
c. Surely God honored His Prophet, Muhammad
The best one created among people is Ahmad,
A name derived from His own to glorify him;
Then the Owner of the Throne is Mahmud,
And this, Muhammad.[1]
d. O Prophet, I swear by God:
Never will your enemies get you,
Not before I am buried.
Then, fear not, and do your duty
What thou hast been inspired to do,
And given the new goods,
And bring light to our eyes.
You called me and I know that you wish me well.
You called and I know you have been truthful
I have surely learnt that Muhammads religion is the best
Of religions the world over.[2]
e. O thou who art Allahs witness on me,
Bear witness that I am an adherent
Of the religion of the Prophet, the most praised one.
Whoever goes astray, (I will not)
I am the guided (one)[3]
Abi'l-Hadid, vol. 2, p. 72, second ed. [1] Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol. 14, p. 78, second ed. Beirut; Tarikh Ibn `Asakir, vol. 1m p. 276; Tarikh Ibn Kathir, vol. 1, p. 266; Tarikh al-Khamis, vol. 1, p. 254. [2] Khuzanat al-Adab by al-Khatib al-Baghdadi, vol. 1, p. 261; Tarikh Ibn Kathir, vol. 3, p. 42; Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol. 14, p. 55, second ed; Fath al-Bari, vol. 7, pp 153-157; al-Isabah, vol. 4, p. 116, Egypt, 1358 A.H.; Diwan Abi-Talib, p. 12. [3] Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol., 14, p. 78, second ed; Diwan Abi-Talib, p. 75;
In the last days of his fruitful life, Abu-Talib advised the noblemen of the Quraysh to support the Prophet in full. The following verses illustrate this point:
f. I advise four people:
My son `Ali; the Shaykh of the tribe: `Abbas;
Hamzah, the real supporter, the lion-hearted,
And Ja`far
To help the Prophet.
May my mother and children be sacrificed for you,
Be like shields in your guarding Ahmad,
Guarding him against his foes.[1]
Such a wealth of eloquent words, clearly manifestations of Abu-Talibs strong belief in God and his faith in the mission of the holy Prophet (a.s) leads anyone of fair judgment and of unprejudiced mind to discern the Shiites point of view in regard to Abu-Talibs true faith. He will, then, regret the baseless, politically motivated accusations some writers have made against Abu-Talib, the Faithful of the Quraysh, the Prophets uncle and Islams great guard in times of peril.
Abu-Talibs Behavior towards the Prophet: a Sign of His Faith
Famous Muslim historians have narrated a multitude of events clearly indicating Abu-Talibs singularly sacrifice in defending the holy Prophet, all showing his unwavering belief.
a. To support Islam and guard the holy Prophet (a.s), Abu-
[1] Mutashabihat al-Qur'an by Ibn Shahrashub al-Mazandarani: An exegesis of Chapter al-Hajj, verse: "And surely Allah will help him who helps His cause." 22:40.
Talib chose to remain with the Prophet at Shi`b Abu-Talib rather than heading the Quraysh. There, he remained and endured all the difficulties until the economic sanction came to an end.[1]
b. In addition, Abu-Talib has bid his dear son, `Ali, to support the Messenger of God in full, and to accompany him in all the difficulties Islam faced in its early days.
c. In his commentary on Nahj al-Balaghah, Ibn Abil-Hadid quotes the following words Abu-Talib had told his son, `Ali (a.s): The Messenger of God invites you to what is good, so follow him.[2]
All these valuable services Abu-Talib has rendered the holy Prophet (a.s), as well as the sincere sacrifices he had made in safeguarding the holy cause of Islam are the clearest proofs to his faith. Accordingly Ibn Abil-Hadid, the great Muslim scholar writes the following poem depicting the vital role Abu-Talib played in defending the holy Prophet and his religion:
Had it not been for Abu-Talib and his son,
Islam wouldve never gotten into shape.
His home in Mecca, a shelter to the Prophet;
His son in Yathrib, drowned in the whirlpool of death
[1] al-Sirah al-Halabiyyah, vol. 1, p. 134; (b) Tarikh al-Khamis, vol. 1, p. 253-254, Beirut ed; Sirat Ibn Husham, vol. 1, p,. 189, Beirut; Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol. 14, p. 52, second ed.; Tarikh al-Ya`qubi, vol. 2, p. 6, printed in Najaf. Al-Isabah, vol. 4, p. 115, 7th ed.; al-Tabaqat al-Kubra, vol. 1, p. 119, Beirut ed. 1380 A.H. [2] Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol. 14, p. 53, second ed.
Never can Abu-Talibs glory be marred,
Neither by idle talkers, nor by those knowing
But pretending ignorance.[1]
3. Abu-Talibs Last Testament: a Clear Proof to His Faith
The famous historians of the world of Islam: Halabi the Shafi`i in his Sirah, and Muhammad Diyarbakri, in his Tarikh al-Khamis, have quoted Abu-Talibs final words, given below, in which he had called his tribe to help the Messenger of God:
O, you the Qurayshites, be friends and followers
of the Prophet,
And follow his party (Islam). I swear by God that he who
follows his path of light will prosper.
Were I to stay alive longer, I would surely fan away
His troubles.
These he said and passed away.[2]
4. The Prophets Admiration: Evidence to Abu-Talibs Faith
The Messenger of God (a.s) admired Abu-Talib in various circumstances, two of which will be mentioned below:
a) A number of historians have quoted the holy prophet as having told `Aqil, Abu-Talibs son, the following: I like you for two reasons: firstly, because you are a relative of mine; secondly, because I know that my paternal uncle, Abu-Talib loved you.[3]
[1] Ibid. [2] Tarikh al-Khamis, vol. 1, pp. 300 and 301; Beirut ed. al-Sirah al-Halabiyyah, vol. 1, p. 391, printed in Egypt. [3] Tarikh al-Khamis, vol. 1, p. 163, Beirut ed.; al-Istiab, vol. 2, p. 509
b) In his Sirah, Halabi quotes the Messenger of God admiring his uncle, Abu-Talib in the following manner: The Quraysh disbelievers could do me no harm so long as Abu-Talib was alive.[1] The holy Prophets statements are no doubt lucid proof of Abu-Talibs belief, for the Quran says that the Prophet loves believers only: Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves. 48:29. Also, You shall not find a people who believe in Allah and the hereafter 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; They are those into whose hearts He has impressed faith. 58:22[2]
The Quranic verses and the Prophets attachment to and his admiration of Abu-Talib displayed in various circumstances leave no room for anyone to hesitate that Abu-Talib had an unwavering belief in the Messenger of God.
5. The Prophets Companions Testimony
The following are some of the testimonies the companions of the holy Prophet (a.s) have made concerning Abu-Talibs genuine faith:
a. An ill-informed persons unfair accusations once made against Abu-Talib in the presence of the Commander of the faithful, `Ali (a.s) made the latter angry; he said Silence.
[1] al-Sirah al-Halabiyyah, vol. 1,p. 291, Egypt ed. [2] Further Qur'anic verses conveying the same point are: al-Mumtahanah 1, Bara'ah, 23, and al-Ma'idah 54-81.
May God break your mouth! I swear by Him who raised Muhammad to Prophethood with truth that if my father Abu-Talib desires to intercede for any sinner on the day of resurrection, God will grant him the permission to do so.[1]
Elsewhere `Ali (a.s) says I swear by God that Abu-Talib, `Abd-Manaf, the son of `Abd al-Muttalib, was a believing Muslim who hid his faith from the Quraysh unbelievers lest they might harbor a grudge against Bani-Hashim.[2]
The above statements made by `Ali (a.s) not only confirm Abu-Talibs strong faith, but raise him to the status of a saint who can, with Gods permission, intercede.
b. In this respect Abu-Dharr says, By Allah, the One, Abu-Talib, may God be pleased with him, did not die before he had surrendered to Islam.[3]
c. Both `Abbas, the son of `Abd al-Muttalib, and Abu-Bark, the son of Abu-Quhafah, are quoted by different narrators as having said, Surely, Abu-Talib did not die before he said, There is no God except Allah, Muhammad is the Messenger of Allah.[4]
6. Abu-Talib from the Point of View of the Prophets Household
The Imams from the household of the Prophet have all emphasized Abu-Talibs unwavering faith, and have, in
[1] Al-Hujjah, p. 24. [2] Al-Hujjah, p. 24. [3] Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, p. 14, p. 71, 2nd ed. [4] Al-Ghadir, vol. 7, p. 398, 3rd ed., Beirut, 1389 A.H., on the authority of Waki's Exegesis of the Qur'an.
different circumstances exemplified below, defended this devoted advocate of the Prophet.
a. Imam Baqir (a.s) said, Should Abu-Talibs faith be placed on one scale pan and the belief of these people on the other, Abu-Talibs faith will surpass (in weight).[1]
b. Imam Sadiq (a.s) said, The Seven Sleepers of Ephesus, Ashab al-Kahf, did conceal their belief and pretended disbelief instead. So God gave them a twofold reward; Abu-Talib acted in the same manner concealing his faith and pretending to be a polytheist. Therefore, God gave him a twofold reward in the same way.[2]
The above evidence clearly manifests, as the sunlight does, that Abu-Talib enjoyed the following privileges:
He had a strong belief in God and in the mission of the holy Prophet.
He was sincere and devoted both to the Prophet and Islam.
The Prophet expressed his unique love for him.
He has been given the rank of an intercessor.
It is thus clear that the unfair accusations levied against Abu-Talib are baseless. Two realities are thus made known:
a) Abu-Talibs faith has been acknowledge by the holy Prophet (a.s), the Commander of the faithful and the Imams from the household of the Prophet.
[1] Sharh Nahj al-Balaghah by Ibn Abi'l-Hadid, vol. 14, p. 68, 2nd ed, Beirut; Al-Hujjah, p. 18. [2] Ibid. p. 70; Al-Hujjah, pp. 17 and 115.
b) The unfair and baseless accusations levied against him were politically oriented and were initiated at the instigation of some Umayyad and `Abbasid kings, who were constantly in conflict with the Household of the Prophet and Abu-Talibs offspring.
It is now appropriate to go through the apparently clearest pretext used in terrorizing the personality of Abu-Talibs, the time-honored advocate of the Prophet and to put forward to the reader the Quranic verses, the words of the Prophet, the intuition of the common sense and reason to judge for himself how groundless the Zohzah narration is.
On the authority of such narrators of Hadith as: Sufyan Ibn Sa`id Thawri, `Abd al-Malik Ibn `Umayr, `Abd al-`Aziz Ibn Muhammad Darawardi and Layth Ibn Sa`d, Muslim and Bukhari have ascribed the following words to the holy Prophet (a.s):
a. "I found him (Abu-Talib) in a mountain of fire; then I carried him to Zohzah (the water cistern).
b. On the Day of Judgment, he may benefit from my intercession; he will, then, be put in a cistern of fire up to his ankles while his brain will be boiling.[1]
Although the narrations and the evidence cited previously do emphasize Abu-Talibs belief and reject the baseless Zohzah narration, the following two points: unauthenticity of the chain of narrators of the hadith, as well as the conflict between this narration, the Quran and the Prophets Sunnah will be dealt with below.
[1] Sahih al-Bukhari, vol. 5, the book of al-Manaqib, chapter: the story of Abi-Talib, p. 52, Egypt; also the same source, vol. 8, book: al-Adab, chapter: the Polytheists' nickname, p. 46.
Unauthenticity of the Chain of Narrators of Zohzah Narration
Those who have narrated Zohzah hadith are Sufyan ibn Sa`id Thawri, `Abd al-Malik Ibn `Umayr, `Abd al-`Aziz ibn Muhammad Darawardi and Layth Ibn Sa`d, whose capabilities we will now go through, basing our investigation on the words and comments of Sunni scholars skilled in the science of the narrators, `ilm al-rijal.
Sufyan ibn Sa`id Thawri
Abu-`Abdullah Muhammad ibn Ahmad ibn `Uthman Dhahabi, the famous scholar in `ilm al-rijal, has the following to say concerning Sa`id Thawri: He used to quote weak narrations.[1] This comment is a clear proof to his deceitfulness, and his narrating from the weak or the unknown narrators, thus invalidating his words.
`Abd al-Malik Ibn `Umayr
Dhahabi introduces him this way, He lived long and as a result had a weak memory. Abu-Hatam says, He (`Umayr) was unable to memorize hadiths, because his memory had weakened. Ahmad Ibn Hanbal also says, `Umayr was weak and confused (meaning that he used to cite baseless and forged hadiths). Ibn Mu`in says, The traditions he quotes are incorrect or confused. Ibn Kha`rash says, Shu`bah (another scholar) was displeased with him. Kawsaj quotes Ahmad Ibn Hanbal as having said, He is weak, indeed.[2]
[1] Al-Dhahabi's Mizan al-I`tidal, vol. 2, p. 169; Beirut, 1382 A.H. [2] Mizan al-I`tidal;, vol. 2, p. 66o, Beirut Ed.
These statements disclose `Abd al-Malik ibn `Umayrs characteristics as follows:
He had a weak memory and was a forgetful person.
He was weak (a term used in `ilm al-rijal; that is, one cannot trust the traditions (hadiths) he narrates.
- There are a lot of errors in what he narrates.
- He blends the correct and incorrect narrations.
Each one of the above points will suffice to repudiate the hadiths `Umayr narrates.
`Abd al-`Aziz Ibn Muhammad Darawardi
The Sunni experts in traditions have all considered him a neglectful person whose hadiths cannot be relied on.
a) Ahmad ibn Hanbal says, In quoting hadiths by heart, he (`Umayr) is used to saying groundless and unrelated things.[1]
b. Abu-Hatam says, What he says can not be taken as proof.[2]
c. Abu-Zara`ah, too, considers him a person of ill memory.[3]
Layth Ibn Sa`d
A survey of the Sunni books on `ilm al-rijal shows that all the narrators of the hadith named Layth were unknown or weak, whose hadiths cannot be trusted. Layth Ibn Sa`d was
[1] Mizan al-I`tidal, vol. 2, p. 634, Beirut; 1st print. [2] Ibid. [3] Ibid. p. 634.
one of such weak and careless narrators of hadiths.[1]
Yahya ibn Mu`in says, He was careless in treating those from whom he quoted and of the hadiths he heard.[2]
Nabati, too, considers him among those who are weak (in relating hadith) and has recorded his name among such people in his book Al-Tadhlil `Ala al-Kamil.[3]
Taking the above into consideration, it is thus clear that the original narrators of Zohzah hadith are themselves totally weak, so their hadiths cannot be trusted.
The Text of Zohzah Hadith is Incompatible with Book and Sunnah
This tradition, ascribed to the holy Prophet, says that the Prophet saved Abu-Talib from a mountain of fire and took him to a cistern, thus minimizing his chastisement. It also says that the Prophet desired to intercede for him on the Day of Judgment, whereas a decrease in punishment and the provision of intercession, as accepted by the Quran and the Prophets Sunnah are only for the believers and the Muslims. Had the matter been as claimed in the hadith, it would mean that Abu-Talib was not a believer, so he could not have been included among those who might enjoy a decrease in punishment or benefit from the Prophets intercession.
It thus becomes evident that Zohzah narration, and the words of those who called Abu-Talib a disbeliever are baseless.
[1] Mizan al-I`tidal, vol. 3, p. 420 - 423, 1st ed. Beirut. [2] Ibid. p. 423. [3] Shaykh al-Abtuh, p. 75; Mizan al-I`tidal, vol. 3, p. 423.
Lets now review the issue in the light of the Qur'an and the Prophet (a.s)s Sunnah.
The Quran:
And (as for) those who disbelieve, for them is the fire of hell; it shall not be finished with them entirely so that they should die, nor shall the chastisement thereof be lightened to them; even thus do We retribute every ungrateful one. 35:36
The Prophets Sunnah
The Prophets Sunnah repudiates disbelievers to be among those who benefit from the Prophets intercession. Abu-Dharr Ghifari quotes the holy Messenger of God (a.s) as having said, I have been given permission to intercede for those who do not disbelieve in Allah.
The text of Zohzah hadith and the words of those who consider Abu-Talib faithless are in contradiction with the Book of God and the Prophetic Sunnah.
Conclusion
Taking the above into consideration, it becomes evident that the text of Zohah narration is worthless and cannot be taken as a basis to build arguments on. The strongest fortress that had been taken as sanctuary by those who desired to mar Abu-Talibs faith thus falls down and the bright face of the Quraysh man of faith and the time-honored help to the Prophet (a.s) continues shedding light.
