Imām Jalāluddīn al-Suyūtī (ra)
In
this Hadith the word “Abb” – Father does not refer
to the Holy Prophet’s (sallal laahu alaihi
wasallam) father but
to his uncle.
In Arabic usage for style and
expression, the word “Abb” for uncle as
well. Example of this is found in the Qur’an as well. Hazrat
Yaqoob (On him be peace) is the son of Hazrat
Ishaaq (On him be peace).
Hazrat Ismail and Hazrat Ishaaq (On them be peace) are brothers. Thus in relation Hazrat Ismail (On him be peace) is the uncle of Hazrat Yaqoob (On him be peace).
But the Holy Qur’an has used the word “Abb” to denote uncle? When Hazrat Yaqoob (On him be peace) asked his sons: Whom will you worship after me?” They replied: “He who is your Allah and of your fathers Ibrahim and Ismail and Ishaaq”. (S2:V133)
From this verse too it is proven the word “Abb” can be used to denote uncle.
Thus the word “Abb” in the Hadith of Muslim Shareef refers to the Holy Prophet’s (sallal laahu alaihi wasallam) uncle and not his father and therefore is in no way negating that the Holy Prophet’s (sallal laahu alaihi wasallam) parents were not believers.
Imam Suyuti (May Allah be pleased with him) has reported the following:“Allah Almighty granted life to the parents of the Holy Prophets (sallal laahu alaihi wasallam) on his request and both declared faith in him”. Then he further states: “Allah Almighty is not powerless to do this for His Rasool (sallal laahu alaihi wasallam). He can do whatever He pleases”.
"I asked my Lord for permission to pray for forgiveness for my mother,
Muslim (976) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "I asked my Lord for permission to pray for forgiveness for my mother, but He did not give me permission. And I asked Him for permission to visit her grave, and He gave me permission."
Note!
Is it permissible to visit and stand beside the grave of a Kafir? Where in the above hadith, is it stated that Hazrat Bibi Amina (RA) is (MazAllah) a non-believer? The hadith actually confirms the Excellence of the Blessed Mother of the Holy Prophet
(صلى الله عليه وآله وسلم)
---
The reason being that the Blessed Mother (RA) of the Holy Prophet (صلى الله عليه وآله وسلم) is already forgiven. Thus there is no need for the Holy Prophet (صلى الله عليه وآله وسلم) to seek forgiveness for her! Why was this Act Forbidden?
It is because so that a naive person watching the Holy Prophet صلى الله عليه وآله وسلم praying for forgiveness for his mother doesn't end up with the thought that MazAllah she was a sinner.
-
There are two ways to grasp every matter
On one side is the Maslak of Ahl-e-Sunnat Wal Jamaah which bases its ideologies on the Excellence of the Stations of the Holy Prophet صلى الله عليه وآله وسلم and the Blessed Personalities associated with him, and on the other side is...
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It is a proven fact from the Holy Quran and Ahadith
1. It is a proven fact from the Holy Quran and Ahadith that the parents of the Holy Prophet (sallal laahu alaihiwasallam) - Sayyiduna Abdullah and Sayyidah Aamina (radi Allahu anhuma) - were always on Iman and left this world with Iman.
2. All his forefathers, from his father, Hazrat Abdullah (radi Allahu anhu), to Hazrat Adam (alaihis salaam), were Mu'min, Muwaahids (believers in the Oneness of Allah), Aabids and Zaahids. None from amongst them were idol-worshippers or Faasiqs (sinners).
3. Actually, the Noor of Rasoolullah (sallal laahu alaihi wasallam) travelled from Hazrat Adam (alaihis salaam) to Hazrat Abdullah (radi Allahu anhu), in the family chain of those who always sincerely worshipped One Allah.
4. For those who say, Ma'az-Allah, that the parents of the Prophet (sallal laahu alaihi wasallam) were non-believers, they should think and ponder that if the parents of no other Prophet were non-believers, how then would the parents of the greatest of all Prophets be non-believers?
5. In the era in which the Holy Prophet’s (sallal laahu alaihi wasallam) parent's lived all that was required for Iman was to affirm the true belief in the Oneness of Almighty Allah. Neither did they commit Kufr nor was their Iman changed, so they cannot be regarded as sinners or Kaafirs. They remained true Mu'mins in life and when they passed away.
6. The great Ulama have proven the Iman and Islam of the parents of the Prophet (sallal laahu alaihi wasallam) in three different ways:-
6.1 Both of them were on Deen-e-Haneef – following the teachings of Hazrat Ibrahim (alaihis salaam).
6.2 In their time, they had not received direct invitation of previous Prophets to their Deen. They passed away with Iman, believing in One Allah before the Prophet (sallal laahu alaihi wasallam) announced his Prophethood.
6.3 Due to the Du'a of Rasoolullah (sallal laahu alaihi wasallam), Allah Ta’ala gave life to hisparents who were buried in their graves and they brought Iman on him. After Hajjat-ul Widaa, he brought them back to life with the permission of Allah Ta’ala. By seeing him and bringing Iman on him, they became Sahaabi-e-Rasool (sallal laahualaihi wasallam). (Fatawa Razviah; Tafseer-e-Na'eemi)
7.
The Holy Quran states: "There had come unto you a
Messenger (one) of yourselves." In another reading the Fah
(ARABIC) of ARABIC is pronounced with a Zabbar (ARABIC), which would
mean that this most honourable
Prophet has come from a most
honourable group or society. Naturally, the idolaters cannot be
termed as a honourable group, but on the contrary, as the most
wicked. The above argument proves that the parents of Rasoolullah
(sallal laahu alaihi wasallam) and his entire genealogical trace were
a most honourable group and believed in One Allah.
8. A Tradition extracted from Bukhari found in Miskhaat, under the Chapter "Fazaa'il Syedul Mursaleen," contains the following words of the Holy Prophet Muhammad (sallal laahu alaihi wasallam): "I have been sent from the best group of the children of Adam, from one group to the next, till I am in that group which I am."
9. The above Hadith substantiates that the Holy Prophet (sallal laahu alaihi wasallam) has been carried along the best and most noble group. The revolution of his light (Noor) has always remained within clean and pure wombs. Whose womb can be considered as clean and pure, but that of a true Believer in One Almighty Allah!
10. In Miskhaat, in the Chapter "Ziarat Quboor," it is stated that the Prophet (sallal laahu alaihi wasallam) sought permission from Allah Ta’ala to visit the grave of his mother, not to seek her forgiveness. We ask, in all honesty, that if she was a disbeliever, why was he even given permission to visit her grave when it is stated explicitly in the
Holy Quran not to even visit the graves of disbelievers?
This
proves that she was not a disbeliever or else he would not have been
given permission to even stand at her grave. As to the
question of forgiveness, he was not permitted to ask for their
forgiveness because they were not sinners. A sinner or disbeliever is
he upon whom a
set of Divine Laws has reached and who
intentionally violates it. A set of pure Divine Laws did not reach
the parent's of Rasoolullah (sallal laahu alaihi wasallam), yet they
believed in One Allah. How then could they be termed as idolaters?
11. Before the arrival of the Holy Prophet (sallal laahu alaihi wasallam) his mother also witnessed strange things during her pregnancy as well as the time of his birth. During her pregnancy, in every month a different Prophet used to appear to her in her dream describing to her of the wonderful and glorious attributes of her expected child, the Holy Prophet Muhammad (sallal laahu alaihi wasallam). Once, the midwife, Bibi Halima (radi Allahu anha), in a state of apprehension, described to Bibi Aaminah (radi Allahu anha) the splitting of her son's chest. Bibi Aaminah (radi Allahu anha) replied that she should not be afraid as her son was the true and Last Prophet and that the Shaitaan would not be able to harm him in any way. So how is it possible to refer to her as a disbeliever after she had witnessed all the strange happenings and wonderful experiences? It is emphatically impossible.
12. The Holy Quran states: "We never punish until We have sent a Messenger." The Pure Message or a Messenger never reached both of Rasoolullah's (sallal laahu alaihi wasallam)parents, so how could they be punished? Yes, without doubt, they believed in the Religion of Hazrat Ibrahim (alaihis salaam), that is, in One Allah. Yet, as history proves, the Divine Books at that time had been misinterpreted and tampered with by human beings. The criterion of being called a person of faith at that time was strictly to believe in One God, which the parents of Rasoolullah (sallal laahu alaihi wasallam) believed in. It would be unfair to, therefore, call them disbelievers.
13. Sheikh Muhaddith Dehlwi (radi Allahu anhu) said that the parents of all Prophets were never disbelievers.
14. At the time of the construction of the Holy Kaaba, Hazrat Ibrahim (alaihis salaam) prayed to Allah Ta’ala. The Holy Quran confirms: "And raise up in their midst a Messenger from among them." The Holy Prophet Muhammad (sallal laahu alaihi wasallam) being raised from among the Muslim group is a fulfilment of Hazrat Ibrahim's (alaihissalaam) supplication.
15. With regards to the question of raising the dead, it is not an impossibility. This fact has been clearly proven by Hazrat Isa, Hazrat Moosa and Hazrat Hazkeel (alaihimus salaam). It has been reported in the Ahadith that close to Qiyamah, even the Kaafir Dajjal will be able to raise the dead. It has been reported that the Prophet (sallal laahu alaihi wasallam) also raised the dead as was in the case of Hazrat Jaber's (radi Allahu anhu) children and the entire group. (Qurtabi, Madaarijun Nabuwat, Shaami)
16. The concept of accepting faith after death is not an impossibility. The Ahadith have proven that the Ashaab-e-Kaaf will be raised from their graves and will join the forces of Imam Mehdi. They will even perform the Holy Pilgrimage.
17. Another point to remember is that if the parents of Rasoolullah (sallal laahu alaihi wasallam) were disbelievers, why were there names "Abdullah" and "Aaminah"? The meaning of "Abdullah" is "Slave of Allah" and "Aaminah" means "One with Faith."
18. Addressing the Holy Prophet (sallal laahu alaihi wasallam), Almighty Allah states in the Holy Quran: "And soon will thy Lord give you (that wherewith) you shall be well pleased." Taking this verse into account, which dutiful and obedient son will be pleased at seeing his parents in Hell?
Ask yourselves the question: Will it please the Almighty Allah to see the parents of Hazrat Isa and Hazrat Moosa (alaihimus salaam) in Paradise and the parents of Rasoolullah (sallal laahu alaihi wasallam) in Hell?
---
Ibn
Asakir narrated from Jalhama ibn
Urfuta that Prophet (صلى
الله عليه و آله وسلم)
was in Makka when he was a small child and it was drought in Makka
for two years.
People
came to Abu Talib and
suggested him that let all of them together go to Ka'aba
to pray for rain.
Abu Talib did not go with
them; he waited for some time then went alone to Ka'aba and took
Prophet (صلى
الله عليه و آله وسلم)
along with him and had
him stand with his back against Ka'aba
and prayed for rain.
There
wasn’t even a tiny cloud in the sky at that time. But as soon as
the young Prophet's (صلى
الله عليه و آله وسلم)
hands were raised in prayer, the clouds started to arrive
from every direction and it started raining, then pouring. The
valley blossomed and both in Makka and out in the desert became
fertile.
Abu
Talib wrote about this miracle, as follows:
وَ
أَبْيَضُ يُسْتَسْقَى الْغَمَامُ
بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ
لِلألْأَرَامِلِ
He
is luminous-faced one and it is for him that the clouds pour down
rain he is the shelter of the orphans and the protector of the
widows.
يَلُوْذُ
بِهِ الْهُلاَّكُ مِنْ آلِ هَاشِمٍ.
فَهُمْ
عِنْدَهُ فِي نِعْمَةٍ وَ فَوَاضِلَلٍ
Those
from the Bani Hashim who face destruction seek refuge in him and it
is by means of him that they find themselves receiving bounties and
favors.
وَ
مِيْزَانُ صِدْقٍ لاَ يَخِيْسُ شَعِيْرَةً
وَ وَزَّانٌ صِدْقٌ وَزْنُهُ غَيْرُ
هَائِلٍل
He
is that balance of justice, that never violates (even) one grain of
barley as he measures everything correctly. His weight and
measurement are not to be feared for error.
[Imam Qustulani, Imam Asakir, Imam Halabi, Allama Zaini Dhahlan, the Imam of Ka'aba, Allama Shahristani.]
---
Mufti Muhammad Shafi`i Usmani said in his Tafsir that "one should not discuss this matter for fear of hurting the feelings of the Prophet (صلى الله عليه وآله وسلم)"
The
Judge Abul Hasan Mohammad bin Uthman bin Abdillah Al-Nasibi, narrated
from Jaafar bin Mohammad Al-Alawy, from Abdullah bin Ahmad,
from Mohammad bin Ziyad, from Mofaz'al bin Amr, from Jaafar bin
Mohammad , from his father, from Ali bin Husain,
from father, who said: The
Commander of the Believers was sitting in Rahbaha and people were
sitting around him when a man stood up and said,"O
commander of the Believers, it is Allah that has placed you in this
position however your father will be tortured in Hell."
I
replied: Be quiet! May Allah shut your mouth.
I
swear to Allah, who sent Mohammad صلى
الله عليه وآله وسلم as
a Prophet, that if my father intercedes for all of the
sinners on earth, Allah will accept it. How can my father be in
Hell, while I, his son, am the one who divides between Paradise and
Hell?
I swear to Allah, who sent Mohammad صلى
الله عليه وآله وسلم as
a Prophet, my father's light on the Day of Judgement
exceeds the light of all creatures except the light of five lights:
the light of Mohammad صلى
الله عليه وآله وسلم ,
my (Imam Ali's) light, the light of Fatema, the light of Hassan and
Husain, and the light of the Imams from the sons of Husain. Beware
that Abu Talib's light is from our lights.
Allah created his light two thousand years before He created Adam."
---
Proved
The Imaan of Sayaduna Abu Talib.
Allama al-Kawthri mentioned in his editions of the letters (rasa'il) of Abu Hanifa, kept in Dar al-Kutub al-Misriyya, number 24205, that "There exists manuscripts of it in Maktabat al-Fatih in the Astana [in the Ottoman Impire/present day Turkey].
Seerah
Ibn Hisham (collected by Ibn ishaq) is over 150 years
older than Bukari-Muslim and his rijal are much more
stronger (see Shibli Nomani and Abu zahra Shaykh of Al-Azhar's
khatam un nabiyeen) in Seerah ibn Hisham it reports a
hadith that Abu Talib accepted Islam and read the Kalima. This
book is the first seerah book.
Shaykh-e-Muhaqqiq, Hazrat
Shaykh Abdul Haq Muhaddis Dehalwi in Madaraj un Nabuwah: "It
is narrated that Rasool Allah (sallallahu ta`ala alaihi wa aalihi
wa`sallam) near to the death (of Abu Talib) said, O uncle, Say
La Illaha Illal Laho, so that I may intercede on your behalf on the
Day of Judgement and relieve you. When Abu Talib saw the immense
desire of Rasool Allah (sallallahu ta`ala alaihi wa aalihi
wa`sallam) for him to say the Kalima, he replied, O my
nephew, if I was not concerned about the Quraish saying after me
that I read this Kalima due to fear of death, I would
surely have given you satisfaction by reading this Kalima."
This is confirmed by Shaykh Abdul Haq Muhaddis Dehalwi further by quoting the narration from Rauda-ul-Ahbaab with the above hadith narrated with the final sentence as: "If I did not fear that people will mock you after me and say that your uncle read Kalima due to fear of death, I would surely have done so."
It is narrated that Abu Talib said some verses which mean, "(O Prophet) You have invited me to Islam and I know you have always been supportive of me and my well-wisher. And surely what you say is nothing but the Truth and you are its Custodian and you have expressed that Deen which I know is Superior to the Deen of the entire creation. If I did not fear people abusing or mocking me then surely you would have found me to have expressed this openly like a brave young man."
Sirat ibn Hisham, which is the first book seerah book written on the Beloved Prophet, older than Siha Sitta (Bukhari, Muslim Sharif etc.,), in fact he is their grand ustad and they have taken narrations from him.
He was born in 70AH (10 years before Imam Abu Hanifah (RA) so was a Tabi'i and took narrations directly from Sahaba (not 8-12 narrators in between).
In this most authentic biography it states that when The Holy Prophet صلى الله عليه وآله وسلم asked Abu Talib to recite shahadah and he did not for that people would think he read it from fear of death (see above posts for full account), when the Holy Prophet صلى الله عليه وآله وسلم had left, Sayyiduna 'Abbas states that Abu Talib recited the shahadah."
.jpg) |
---
Shaykh Abdul Haq Muhaddis Dehalwi has narrated from Ibn-e-Ishaq then when the time of death of Abu Talib drew near; Hazrat Abbas noticed that he is moving his lips silently. He brought his ears close to Hazrat Abu Talib's mouth and said to Rasool Allah (sallallahu ta`ala alaihi wa aalihi wa`sallam): "O nephew, I swear upon Allah, my brother has recited that Kalima, which you were telling them to recite".
Shaykh Abdul Haq Muhaddis Dehalwi further writes, in another narration it has also been recorded that Rasool Allah (sallallahu ta`ala alaihi wa aalihi wa`sallam) said in reply: "I have heard it."
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
Ahmad Zayni Dahlan (d.1304 AH / 1886 CE) in
his Asna al-Matalib lists a few of the scholars of
ahl as-sunnah who held that Abu Talib
would be saved:
-Sayyid
Muhammad b. Rasul al-Barzanji
-al-Ajhuri
-at-Talimsani
-al-Hafiz
as-Suyuti
-Ahmad b. al-Husayn al-Mawsuli al-Hanafi
-
Muhammad b. Salamah al-Quda'i
-al-Qurtubi
-as-Subki
-ash-Sha'rani
Mufti
of Mecca and Shaykh al-Islam, Sayyid Ahmad Zayni Dahlan in his
precious book: Asna al-Matalib fi Najat Abi Talib “The
Purest Claims of the Salvation of Abu Talib” (Cairo: Muhammad
Effendi Mustafa, 1305/1886).
--
al-Qurtubi, al-Subki, and
al-Sha`rani said that Abu Talib was saved, according to Sayyid Ahmad
Zayni Dahlan who cites Imam al-Suhaymi and the Hanafi Mufti of Mecca
Shaykh Ahmad ibn `Abd Allah al-Mirghani to that effect.
--
Their
main argument is that Abu Talib’s positions and sayings regarding
the Holy Prophet upon him peace, constitute a long string of
confirmations of his Prophetic status.
He foretold his high
status even before nubuwwah, at his wedding with our Mother Khadijat
al-Kubra, Allah be well-pleased with her.
He helped him like no
one else did. He said to him: “By the falling stars! You never once
lied to me” and pressured the Quraysh until they rescinded their
3-year embargo of the Muslims in Mecca and annulled their pact.
On
this occasion Abu Talib is related to have said: Did the news
not reach you that the charter was torn to pieces And that everything
Allah dislikes is destined to ruin?
Narrated mursal from
al-Zubayr ibn Bakkar (d. 256) by Ibn `Asakir in Tarikh Dimashq
(66:320) and without chain by Ibn Ishaq (#209) and, through him, Ibn
Hisham (2:222) cf. Isti`ab (2:660), Bidaya (3:97), Khasa’is
(1:251), Iktifa’ (1:271).
------------------------------------------------------------------------
He
(صلى
الله عليه وسلم)
possessed a unique kind of body and face among his friends. His face
would emit gleaming light to his surroundings and his heart was
always filled with peace. In the meantime, Abu Talib, who was
sheltering our Holy Prophet (صلى
الله عليه وسلم),
had great difficulty getting by. For this reason, he felt obliged to
get involved in trade/commerce. He decided to go to Damascus that
year by joining the caravan that the Quraysh had arranged for the
purpose of trade. Preparations for the journey were being made and
they took place right before our Holy Prophet’s (صلى
الله عليه وسلم)
eyes.
Consequently, this uncle, whom he loved so much, was going
to be separated from him for some period of time. However, how was he
going endure this? Years ago, he had lost both his honorable father
and saintly mother at the end of two journeys.
Now, his
guardian, Abu Talib, was going to set off on a journey and be
separated from him for days. How was his gentle and delicate soul
going to bear this separation?
Like Abu Talib, the members of
the household were also afraid that something would befall upon the
Master of the Universe (صلى
الله عليه وسلم),
and for that reason, they did not want him to embark on this journey.
However, our Holy Prophet (صلى
الله عليه وسلم)
wholeheartedly wanted to go with his uncle. He was left with no
choice but to open up to his uncle after having been sad for days. He
could not help speaking to his uncle in the following manner with a
longing and sad tone:
“My Dear Uncle! Where and with
whom are you leaving me? I neither have my mother nor my father here
with me.”
Our Holy Prophet’s (صلى
الله عليه وسلم)
teardrops decorated these words like a flower. Even the most hardened
of hearts, let alone Abu Talib, who wholeheartedly loved his nephew,
would be unable bear the Master of the Universe’s sorrow.
Abu
Talib immediately changed his mind upon hearing these expressions
that had inflamed his feelings of compassion. The Master of the
Universe (صلى
الله عليه وسلم)
was able to go with his uncle; thus, his heart was filled with
happiness after this decision had been made. The preparations were
complete and he joined the caravan together with his uncle.
There
was a priest by the name of Bahira who lived in a small monastery
that was close to the market of Busra. [1]
At that time, this
priest was a reputable scholar among Christians. There was a book in
the monastery and those who worshipped at that monastery and read
from that book would become the most knowledgeable of
Christians.
Until that time, every priest had benefited from
this book. [2]
The Qurayshi procession of trade lodged in close
proximity to this priest’s monastery as they had done every year.
What was strange was that Bahira, who had not interacted with anyone
from the procession in the past years, was now showing an unexpected
interest in the procession and had arranged a feast for them. Why had
this feast and attention been given? This was the question that got
the procession thinking.
The Wise Bahira had witnessed
some peculiarities in the procession that he had not seen
before.
While he was looking at the Qurayshi procession,
he had noticed a cloud shading the Master of all Masters (صلى
الله عليه وسلم).
When the procession came and lodged underneath a tree, he observed
the same cloud shading the tree and the tree’s branches bending
before the Radiant Child to provide shade for him.
Bahira,
who had seen these peculiarities, wanted to invite them for a meal.
He sent the Meccans the following notice: “Oh Qurayshis! I
prepared a meal for you. I want all of you: the elderly, the young,
the free, and the enslaved to come”. The Qurayshi merchants noticed
Bahira’s unusual attitude. They wondered what the reason was and
asked, “Oh Bahira, by God, your mood is different today. We stop by
you each time we come. You have never done something like this for us
before.
What is the matter?"
Bahira did
not disclose his secret and made do with this answer, “Yes, you are
right, but after all, you are my guests. For that reason, I wanted to
host and have you eat. Please come and help yourselves!”
They
accepted the invitation and sat at the dinner table. However, there
was an individual from the procession who was absent. Bahira was
looking for the Master of the Universe (صلى
الله عليه وسلم).
Since
he was the youngest, the Radiant Child had been charged with the duty
of keeping an eye on the procession’s belongings; thus, he was
sitting by the tree.
Bahira was busy with eying everyone at the
dinner table from head to toe. However, none of them had the
disposition of the Radiant Child that he was looking for.
He
asked, “Is there anyone who has not come to the meal? Is there
someone who has been left behind?” They answered, “No, Bahira,
there is no one who has accepted your invitation and then did not
come. Only a child was left behind to wait on our
belongings.”
Bahira, who had examined the Holy Books and
learned the characteristics and signs of the last Prophet from them,
insisted that he come as well.
The Qurayshi merchants
could not refuse Bahira’s persistent request; so, they went and
brought the Master of the Universe (صلى
الله عليه وسلم).
While the Master of the Universe (صلى
الله عليه وسلم)
was busy eating his meal at the table, Bahira’s entire attention
and amazement was on him.
He was eying his every move and
condition. Bahira had found what he was looking for and had reached
his goal. The Radiant Child’s behavior and every action perfectly
matched the written descriptions in the book next to him.
The
meal was finished and while everyone was dispersing from the table,
Bahira leaned down to the Master of the Universe’s (صلى
الله عليه وسلم)
ear and said, “Look, young man.
I want you to answer the
questions that I am going to ask you about Lat and Uzza.”
There
was an expression of discomfort and hate in the Radiant Child’s
eyes, “Please do not want anything from me on behalf of Lat and
Uzza. By God, there is nothing that I hate more than them”.
Bahira
retracted his first request. “In that case, Answer the questions I
am going to ask you for the sake of Allah”. Our Holy Prophet (صلى
الله عليه وسلم)
replied “Ask whatever you wish”.
Bahira was bewildered by
all the answers that he received to his questions because they
exactly matched everything that he knew about the Last
Prophet.
Lastly, he looked at the Master of the
Universe’s back and saw the seal of Prophethood. Bahira’s
conviction was now certain and without doubt: This youth was the
long-awaited Last Prophet (صلى
الله عليه وسلم).
Bahira
and Abu Talib Face-to-Face
After his recognition, Bahira
went to our Holy Prophet’s (صلى
الله عليه وسلم)
uncle, Abu Talib.
The following conversation took place between
the two:
“What relation do you have to this child?”
“He
is my son”
“No, he is not your son because this child’s
father is not supposed to be living.”
“Yes, you are correct.
He is my nephew, not my biological son”.
“Well, what
happened to his father?
“He passed away while this child’s
mother was pregnant.”
“Yes, you have told the
truth.”
Everything was now evident and definite for
Bahira. Finally, Bahira gave the following advice to our Holy
Prophet’s uncle (صلى
الله عليه وسلم),
which showed that he was a man who thought and spoke
rightfully:
“Immediately take your nephew back to your
homeland. Protect him from the jealous Jews. By God, if the Jews see
this child and notice what I have noticed, then they will try to
inflict harm upon him because your nephew is going to attain a great
reputation and glory in the future. Do not stay here anymore. Be sure
to take him back immediately.” [3]
Upon hearing this
advice, Abu Talib sold his goods there and returned to Mecca together
with his glorious nephew. [4]
---
1. Bahira’s real name was
either Jarjis or Georges. European historians call him “Sergius”.
He was once a Jewish scholar but then accepted Christianity. (Sirah,
1.191 footnote:1)
2. Sirah, 1/191
3. ibid, 1/191-194;
Tabaqat, 1/153-155; Ansab, 1/96-98; Tabari, 1/194-195
4. Sirah,
1/194; Tabaqat, 1/155; Ansab 1/97
Ibn
Hisham:
When the Messenger of Allâh (صلى
الله عليه وسلم)
was twelve years old (42 BH/580 CE), he went with his uncle Abu Talib
on a business journey to Syria. When they reached Busra (which was a
part of Syria, in the vicinity of Howran under the Roman domain) they
met a monk called Bahira (his real name was Georges), who showed
great kindness, and entertained them lavishly. He had never been in
the habit of receiving or entertaining them before.
He readily
enough recognized the Holy Prophet (صلى
الله عليه وسلم)
and said while taking his hand:
"This is the master of all
humans. Allâh will send him with a Message which will be a mercy to
all beings."
Abu Talib asked: "How do you know
that?"
He replied: "When you appeared from the
direction of ‘Aqabah, all stones and trees prostrated themselves,
which they never do except for a Prophet. I can recognize him also by
the seal of Prophethood which is below his shoulder, like an apple.
We have got to learn this from our books."
He also asked
Abu Talib to send the boy back to Makkah and not to take him to Syria
for fear of the Jews. Abu Talib obeyed and sent him back to Makkah
with some of his men servants.
[Ibn Hisham 1/180-183; Za'd
Al-Ma'ad 1/17]
---
Muḥammad ibn Ishaq ibn Yasār (b.85 AH
/704 CE) (d.150–153 AH)(767CE–770CE)
Abu Muhammad 'Abd
al-Malik bin Hisham (d.218AH -833CE)
{Ibn Hisham 1/180-183; Za'd
Al-Ma'ad 1/17} Edited the biography of The Holy Prophet صلى
الله عليه وسلم written
by Ibn Ishaq whos’s work is lost and is now only known in the
recessions of Ibn Hisham and al-Tabari. Abu Ja'far Muhammad ibn
Jarir al-Tabari (b.224H-d.310H)(838CE–923CE)
--
More
Info: Here
Abu
Sa’id al-Khudri narrated, “A mention was made of his uncle, Abu
Talib in front of the Messenger of Allah. He said, I anticipate that
my intercession will benefit him on the Day of Resurrection that he
will be placed in the shallow part of the Fire which will reach his
ankles and his brain will boil.” [Sahih Bukhari: Kitab Manaqib
al-Ansar, Sahih Muslim: Kitab al-Iman, Ahmad: Ann Abi Sa’eed
al-Khudri]
Sayyiduna Ali narrated, “I said to the
Messenger of Allah, O Messenger of Allah! Your uncle, the old and the
misguided has died. The Messenger of Allah said, go and bury him.”
[Nasb al-Rayah, Sunan Abu Daud, Ahmad, al-Sunan al-Kubra].
The
version of Ibn Abi Shaybah is, Sayyiduna Ali narrated, “Your uncle,
the old kafir has died, what is your view? (i.e. what should be
done). The Messenger of Allah said, wash him and bury him.”
[al-Musannaf li-Ibn Abi Shaybah]
The version of Imam
Shafa’i adds after the words ‘wash him and bury him’, “I
(Sayyiduna Ali) said, O Messenger of Allah! He died as a Mushrik
[polytheist]. The Messenger of Allah said, go and bury him.” [Nasb
al-Rayah]
Ibn Sa'ad (d. 230 AH) reports with an authentic
chain:
Imam Ali says that I informed the Prophet(s) about the death of Abu Talib.
The Prophet(s) cried and said go and give him ghusl, enshroud him a coffin and the Prophet(s) made dua of forgiveness and sent blessings upon him."
--
Allah says 'Alam yajika yateeman fa Aawa' did not I protect you when you were an orphan...it is unanimous amongst ALL mufassiroon that 'Fa Aawa' means Abu Talib (see ibn kathir)
Here Allah is attributing the action of Abu Talib to Himself therefore if Abu Talib is a kafir then produce a single ayah in the Quran where Allah attributes an action of a kafir to himself?
Allah(SWT) has called the actions of Sarwar e konain (S) His in the Quran, here also Allah(SWT) calls the act of Abu Talib His own... and no where in the Quran kareem Allah(SWT) attributes the work of a KAFIR as His?
Sahih Muslim,Book:1, Hadith Number 409: Abdullah b. al-Harith reported: I heard Abbas say: I said: Messenger of Allah, verily Abu Talib defended you and helped you; would it be beneficial for him?
He (the Holy Prophet) said: Yes; I found him in the lowest part of the Fire and “I BROUGHT HIM TO THE SHALLOW PART”
This proves that Prophet (Peace be upon him) even has Ikhtiyaar to bring change to people who were granted hell, plus we also know that Prophet (Peace be upon him) has Ikhtiyaar in Shariah, he was given authority to make things halal and haram and he has also done so, so by Ikhtiyaar we always mean the “LIMITED” Ikhtiyaar which is “GRANTED” by Allah, those who deny this are in actual disrespecting Allah because Allah has made human beings as his viceregents, there are many Quranic and Prophetic proofs for this as well.
Imam Nawawi [r.h] create the following baab [chapter] in his sharah of Muslim:
باب شفا عت النبى صلى اللّه عليه وسلم لابى طالب والتخفيف عنه بسببه
And then Imam Nawawi brings forward the above mentioned hadith.
This clearly shows that it was through the shifaat of Prophet [S] that punishment of Abu Talib was reduced.
Shaf’aat is only for Muslims not Kufaar
The Holy Prophet (Peace be upon him) becoming Shafi’i for kufaar is proof that he does have Ikhtiyaar and Allah satisfies him in his demands.
---
Narrated Al-Abbas bin 'Abdul Muttalib: That he said to the Prophet "You have not been of any avail to your uncle (Abu Talib) (though) by Allah, he used to protect you and used to become angry on your behalf." The Prophet said, "He is in a shallow fire, and had It not been for me, he would have been in the bottom of the (Hell) Fire." (Book #58, Hadith #222)
Narrated Abu Said Al-Khudri: That he heard the Prophet when somebody mentioned his uncle (i.e. Abu Talib), saying, "Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles. His brain will boil from it." (Book #58, Hadith #224)
Narrated 'Abdullah bin Al-Harith bin Naufal: Abbas bin 'Abdul Muttalib said, "O Allah's Apostle! Did you benefit Abu Talib with anything as he used to protect and take care of you, and used to become angry for you?" The Prophet said, "Yes, he is in a shallow place of Fire. But for me he would have been in the lowest part of the Fire." (Book #73, Hadith #227)
---
Note:
Does it matter if one is in the
Shallow or the Bottom of the Hell?
Note!
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. [Qur’an 35:36]
Why
will the chastisement of Abu Talib be lightened?
Clearly,
no form of intercession can ever benefit a kafir in the least!
The
two hadiths have been narrated from:
Sufyan ibn Sa’eed
al-Thawri
Abd al-Malik ibn Umayr
Abd al-Aziz ibn
Muhammad al Darawardi.
All three of them are extremely
weak.
About Sufyan, Imam al-Dhahabi, in his Mizan
al-Itidal, Vol. 2, p. 169, says:
He fabricates weak hadiths.
About Abd al-Malik, he cites Ibn Kharash who said: He is extremely
weak. He also cites the opinions of Abu Hatim, Ahmad and Ibn Ma’een,
who all consider him weak.
Al-Dhahabi himself declares his
memory unreliable (Mizan al-Itidal, Vol. 2, p. 660).
About Abd
al-Aziz, Ahmad ibn Hanbal, Abu Hatim and Abu Zar’ah have all
declared him weak (see Masdar Sabiq, Vol. 2, p. 634 and Mizan
al-Itidal, tarjamah of Abd al-Aziz ibn Muhammad al-Darawardi.
-----------------------------------------------------------
In Memory of Abū Ṭālib
---
Abdul Muttalib was the son of Hashim, who was the son of Abd Manaf, who was the son of Qusay, who was the son of Murrah, who was the son a Kaab, who was the son of Luayy, who was the son of Ghalib, who was the son of Fihr, who was the son of Malik, who was the son of Nadr, who was the son of Kannah. Beyond Kannah, the ancestry extended to Hadrat Ismail, and Hadrat Ibrahim, who flourished some 2,500 years earlier.
Abdul Mutallib was a Haneef according to the strong opinion - because the Prophet (S)'s line through Ibrahim was pure of idolatry according to strong opinion.
+rebuilt+the+Kabbah-Salafiaqeedah.blogspot.co.uk.jpg)
105:1-5
There
is no doubt that Hazrat Abdul-Muttalib followed the religion of
Ibrahim (AS) and the biggest testimony is the event of the elephants,
which Abraha had brought to destroy the Ka’bah
Hazrat
Abdul-Muttalib prayed to Allah (SWT) to protect the Holy Ka’bah
from being destroyed and when he confronted Abraha – he simply
asked him to release his livestock. Abraha was shocked. He said, “You
are the chief of this tribe and I expected you to plead to me NOT to
destroy the Ka’bah”.
Abdul-Muttalib said, “I am the
owner of these animals and have therefore come to ask for them. As
for the Ka’bah, its Master is there to protect it”.
So
if Abu Talib had said that "he followed the religion
of Hazrat Abdul-Muttalib " What Religion was he
upon?
Mufti of Makka and Shaykh al-Islam, Sayyid Ahmad
Zayni Dahlan in his precious book Asna al-Matalib fi Najat Abi Talib
- "The Purest Claims of the Salvation of Abu Talib" (Cairo:
Muhammad Effendi Mustafa, 1305/1886).
Their main argument
is that Abu Talib's positions and sayings regarding the Holy Prophet
upon him peace, constitute a long string of confirmations of his
Prophetic status. He foretold his high status even before Nubuwwa, at
his wedding with our Mother Khadijat al-Kubra, Allah be well-pleased
with her.
He helped him like no one else did. He said to
him: "By the falling stars! You never once lied to me" and
pressured the Quraysh until they rescinded their 3-year embargo of
the Muslims in Makka and annulled their pact. On this occasion Abu
Talib is related to have said: Did the news not reach you that the
charter was torn to pieces And that everything Allah dislikes is
destined to ruin?
[Narrated mursal from al-Zubayr ibn
Bakkar (d. 256) by Ibn `Asakir in Tarikh Dimashq (66:320) and without
chain by Ibn Is-haq (#209) and, through him, Ibn Hisham (2:222) cf.
Isti`ab (2:660), Bidaya (3:97), Khasa'is (1:251), Iktifa'
(1:271)]
Imams such as al-Qurtubi, al-Subki, and
al-Sha`rani said that Abu Talib was saved, according to Sayyid
Ahmad Zayni Dahlan who cites Imam al-Suhaymi and the Hanafi Mufti of
Makka Shaykh Ahmad ibn `Abd Allah al-Mirghani to that effect.
Among
other evidence, the narration from al-`Abbas ibn `Abd al-Muttalib by
Ibn Sa`d in his Tabaqat (1:118):`Affan ibn Muslim told us: Hammad ibn
Salama told us: From Thabit [ibn Aslam al-Bunani]: From Ishaq ibn
`Abd Allah ibn al-Harith [ibn Nawfal] who said: al-`Abbas said: "I
said: 'Messenger of Allah, do you hope anything for Abu Talib?' He
replied: 'I hope for everything good [i.e. for him] from my
Lord.'"
However, as al-Suhayli has pointed out, it is
not appropriate for Muslims to say such a thing as, “The Prophet’s
parents are in the fire,” as he himself said, “Do not annoy the
living by insulting the dead,” and Allah said, “Those who annoy
Allah and the Prophet , Allah curses them in this life and in the
hereafter” (33:57).
---
The authority of RasulAllah sallAllahu 'alaihi wasallam in the Shari'ah
Bibi
Aaminah (radi Allahu anhu): “You are the son of the man who was
saved from the terrible arrow of death with Allah’s help and
beneficence and in exchange for a hundred camels. May Allah render
you glorious and relentless. If what I have seen in my dreams is
true, then you will be sent as a Prophet by Allah to inform the sons
of Adam of what is lawful and unlawful, and upon this, you will
possess majesty and many gifts. You will be sent to complete the
submission and religion of our forefather, Ibrahim. Allah is going to
protect and withhold you and nations from idol worshipping and idols.
Every living being will die and everything new will wear out.
Everyone who becomes old will disappear. Everything is ephemeral,
everything will leave. Yes, I am going to die as well. However, my
name will remain forever because I have given birth to an immaculate
child and am leaving a memorable and auspicious person behind
me”.
After speaking these painful and foretelling words,
Hazrat Amina’s eyes lapsed and she surrendered her soul to Allah.
Place: The Abwa Village, which is located in between Medina and
Mecca. Date: 576 AD. [Isfahani, Dalailu'n-Nubuwwah, p.
119-120]
---
Imam al-Suyuti (radi Allahu anhu),
in his book "Kitaabut Ta'zeem was Sunnat"
Reports
from "Dalaa'il Nabuwat" by Abu Naeem, that at her last
moments, the mother of the Holy Prophet (sallal laahu alaihi
wasallam), Bibi Aaminah (radi Allahu anhu), looked at him wistfully
at the plight of his orphan hood and read the following couplet:
"O
my son! May the Almighty Allah bestow blessings upon you,
I am
sure that you are from your Lord a Prophet to all creation,
And
that you will administer and spread Islam from Mecca to all Arab and
non-Arab,
Almighty will save you from worshipping idols,
And
the Religion of Ibrahim will spread through you."
She then
recited another verse:
"I will pass away yet my remembrance
will continue,
For I have left behind me a perfect model, a
perfect son."
From the above verses, even her faith
and belief in the Religion of Hazrat Ibrahim (alaihis salaam) has
been proven and is an indication of her perfect belief in One Allah.
