Iman E Waldain E Mustafa(saw) Aur Iman E Abu Talib(r.a)
LAST UPDATE: 25/AUGUST/2015
Iman E Waldain E Mustafa(saw) Aur Iman E Abu Talib(r.a)
CONTENTS:
PART A: Iman E Waldain E
Mustafa(saw)
1: SHORT VIDEO CLIPS
2: VIDEOS
3: BOOKS
PART 2: Iman E Abu Talib(r.a)
PART A: Iman E Waldain E
Mustafa(saw)
1: SHORT VIDEOS
URDU VIDEO: Huzur SAW ke Waledein Momin thei RIHLA CANADA
2009 | 17 MINS 37 SECS
URDU VIDEO: Father of Prophet Ibrahim (a.s.) in light of
Quran & Authentic history books | 13 MINS 20 SECS
URDU VIDEO: Must Listen - Tariq was father of Ibrahim
alaihisalam and not Aazar by Dr Tahir-ul Qadri | 2 MINS 32 SECS
ENGLISH VIDEO: Was the Father of Syedna Ibrahim (as) a
Muslim or a Mushrik_ Shaykh Umar Al-Qadri | 7 MINS
URDU VIDEO: Who Is Father Of Hazrat Ibrahim (Alihe
Salam)._ Research Must Watch | 20 MINS 30 SECS
SERIES 1:
URDU VIDEO: 01 (Qur'an se) Huzur(saw) k Waldain Momin the
(Ibrahiim(as) ki dua) | 33 MINS 25 SECS
URDU VIDEO: 02 (Hadith se) Huzur(saw) k Waldain Momin the
(Ibrahiim(as) ki dua ki taeed me) | 8 MINS 36 SECS
URDU VIDEO: 03 (Qur'an se) Huzur(saw) k Waldain Momin the
(Al-Shu'ara' 26, 219) | 2 MINS 32 SECS
URDU VIDEO: 04 (Hadith se) Huzur(saw) k Waldain Momin the
(Wasiyat e Adam(as)) | 11 MINS 44 SECS
2: VIDEOS
URDU VIDEO: 0948 Hujjiyat 48 Taharat e Nasab e Nabwi Quran
ki Roshni mei | 44 MINUTES
URDU VIDEO: 0949 Hujjiyat 49 Taharat e Nasab e Nabwi
Quran ki Roshni mei | 50 MINUTES
URDU VIDEO: 0950 Hujjiyat 50 Taharat e Nasab e Nabwi
Quran ki Roshni mei | 51 MINUTES
URDU VIDEO: 0951 Hujjiyat 51 Taharat e Nasab e Nabwi
Quran ki Roshni mei | 49 MINUTES
URDU VIDEO: Taharat e Nasab o Hasab ka Byan by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 50 MINUTES
ENGLISH VIDEO: Purity & Superiority of the lineage of
Holy Prophet (SAW) by Dr Muhammad Tahir-ul-Qadri | 1 HOUR 44 MINUTES
URDU VIDEO: Huzoor (PBUH) ke Nasabi wa Shakhsi Fadail
(Milad e Mustafa Conference) | 2 HOUR 21 MINUTES
URDU VIDEO: Huzoor (S.A.W) ky Aabao Ajdad mein Bargozidah
Hastian | 2 HOUR 1 MINUTE
URDU VIDEO: Imaan e Waldain e Mustafa(saw) | 1 HOUR 44
MINUTES
3: BOOKS
ENGLISH BOOK: The Parents of the Prophet Muhammad (saw)
were Muslims by Mufti Muhammad Khan Qadri | Pages: 34
URDU BOOK: Huzur(saw) k Waldain aur Aaba wa ajdad k
Musalman hone ka bayaan by Ala Hadhrat (Scanned Version) | Pages: 40
URDU BOOK: Huzur(saw) k Waldain aur Aaba wa ajdad k
Musalman hone ka bayaan by Ala Hadhrat (Text Version) | Pages: 40
URDU BOOK: Iman e Waldain e Mustafa(saw) [Total 9 books,
including 6 books by Imam Jalaluddin Suyuti(rah)] | Pages: 544
ENGLISH BOOK EXTRACT: Prophet_s Prents are saved By Imam
Jalaluddin al Suyuti | Pages: 9
URDU BOOK: Hazrat Ibrahiim(a.s) aur Azar ka rishta by Faiz Ahmad
Owaisi | Pages: 34
ENGLISH BOOK: Of Pure Origin (On the Identity of Prophet Ibrahiim’s
Father) by Akhtar Rida Khan Al Qadiri | Pages: 37
URDU BOOK: Waldain e Mustafa(saw) | Pages: 45
URDU BOOK: Iman e Waldain e Mustafa(saw) by Shaykh Muhammad Alwi
Malki | Pages: 53
URDU BOOK: Dua e Khalil (a.s) | Pages: 13
URDU BOOK: Haqeeqat e Nasab by Mufti Ahmad Yar Kha Naimi | Pages:
34
URDU BOOK: Noor-Ul-Aainain-Fi-Iman-Aaba-a-Syedul-Konain (saw)
by Allama Muhammad Ali | Pages: 512
URDU BOOK: Aaba-e-Nabi Ka Islam صلی اللہ علیہ وسلم By Qari Abdul-Ghaffar Shah | Pages: 42
URDU BOOK: Hazrat Abdullah Bin Abdul Muttalib Ka Emaan By Zia Ul
Mustafa Mohsin | Pages: 341
URDU BOOK: Mazhab ul sulha fi aaba al Mustafa(saw) | Pages: 175
URDU BOOK: Muqaddama Iman-e-Walaidain Aor Ahl-e-Ilm K Aqwal By
Mufti Khan Muhammad Qadri | Pages: 56
URDU BOOK: Waldain e Risalat Mab(saw) | Pages: 225
URDU BOOK: Ummahat-Un-Nabi صلی اللہ علیہ وسلم By Imam Abu Jafar Muhammad Bin Khateeb
Baghdadi | Pages: 10
PART 2: Iman E Abu Talib(r.a)
URDU VIDEO: 0025 Iman e Abu Talib RA-07-03-2004 LAHORE | 1 HOUR 32 MINUTES
URDU VIDEO: Iman-e-Abu Talib _ Was Abu Talib a Muslim_ - Syed
Mazhar Hussain Jilani | 43 MINUTES
ARABIC + URDU: Asna Al Matalib Fi Nijat Abi Talib by Qadhi Dahlan Makki (rah) | Pages: 282
The following two volume book is by a sunni alim but a shia site uploaded this book
on net... so i downloaded this book from a shia site... these shias added their
site advertisment on the pdf.. so kindly ignore those shia advertisement just
go through the scanned book:
URDU BOOK: Iman e Abu Talib(r.a) (Volume 1) by Allama Siam Chishti
| Pages: 931
URDU BOOK: Iman e Abu Talib(r.a) (Volume 2) by Allama Siam Chishti
| Pages: 771
INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE
UPON HIM) BA HALT E BEDARI! AMIIN!
COMPILED BY: MUHAMMAD REHAN SIDDIQUI
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ISLAMIC SITE: http://www.mrehan786.blogspot.com
The majority of the Ahlus Sunnah wal Jamah scholars adhere to the opinion that the parents of the Prophet (peace and blessings of Allah be upon him) are recipients of salvation and are blessed with the bounties of paradise. The opinions of the scholars can be divided into three camps.Camp One.
This camp states that the parents belonged to the period of Fitra (nature). The closest Prophet prior to this period was Isa (peace be upon him), who appeared six hundred years before our Prophet (peace and blessings of Allah be upon him). During this period, the divine scripture revealed to Isa had become subject to alterations and changes. Rather than referring to him as the servant of Allah, people began referring to Isa as the son of God. If people of this period were to seek guidance, where would they attain it from? If they wanted to hear the truth, who would they hear it from? Furthermore, Isa (peace be upon him) was only sent for the guidance of Bani Israel, not for people universally. Isa did not preach the people of Arabia, and nor did his disciples. In light of these facts, the saying of Allah is applicable to such people of Fitra;
‘And We do not torment until We send a Messenger.’(17:15)
Allama Ali ibn Burhan al-Din writes in See'rah Halbiyya That:
‘Allama Ibn Hajr al-Haithami has mentioned that the correct opinion in which there is no doubt is that the people of Fitra are recipients of salvation. These are the ones to whom a messenger has not been sent to entrust them with the faith in Allah. Thus the Arabs- even in the time when prophets were sent to Bani Israel- were the People of Fitra, because these prophets were not instructed to preach the Arabs. Their task of preaching was restricted to Bani Israel.’ (Seerah Halbiyya. Imam Muhammad Abu Zuhra, vol. I, p. 103).
‘And never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses’ (28: 59)
The scholars have divided the People of Fitra into three categories;
a. The first are those beings who through their own enlightened insight were able to deduce the oneness of Allah, like Qus ibn Sa’ida, Zaid ibn Amr ibn Nawfal and some of the kings of the community of Tubba.
b. The second are those who diverted from the religion of Ibrahim and began worshipping idols. They forced this misguided belief onto others too, like Amr ibn Lahy. There is no doubt that such people are destined for the Fire of Hell.
c. The third are those who through their lack of knowledge and disregard refrained from accepting other beliefs and remained firm on monotheism. They did not indulge in polytheism and idol-worship. These are the people who fall under the verse ‘And We do not torment until We send a Messenger.’
Regarding the faith of the Prophet’s parents, one position is that they belong to the people of Fitra. No prophet was sent to them from the time of Ismail up until the official announcement of Prophet-hood from Muhammad (peace and blessings of Allah be upon him), nor did they perform any act associated with disbelief.,
Camp Two
The second camp of scholars state that the parents of the Prophet (peace and blessings of Allah be upon him) never committed disbelief and polytheism. Throughout their lives, they remained firm on the religion of their forefather Ibrahim (peace be upon him), were known for noble moral qualities and they had unshaken belief in Allah’s oneness and in the Day of Judgement. ,
Imam Fakr al-Din Razi is one such advocate of this position. He writes,
‘Verily the fathers of the prophets were not disbelievers, because of the saying of Allah ‘He is the One who sees you when you stand; and when you were transferred in the loins of the prostrating ones.’ It is said the meaning is that his Nur transferred from one prostrating one to the next, proving that all the fathers of Muhammad (peace and blessings of Allah be upon him) were Muslims.’ (Seerah Halbiyya. Imam Muhammad Abu Zuhra, vol. I, p. 103).
Imam Jalal al-Din Suyuti writes in his book Masalak al-Hunafa,
‘This proof is based on two elements. Firstly, it is proven from authentic Ahadith that from the time of Adam to Abd Allah [the Prophet’s father], the Prophet’s lineage were the best of their people. No one was better than his lineage in any generation.
Secondly, it is proven from Ahadith and traditions that from the time of Adam up until the time of Abd Allah, there was no period in which at least some People of Fitra existed, who worshipped Allah, performed Salah for Him and thus through their means and blessings the earth was preserved [from destruction]. If it was not for them, the earth and all above it would have perished. If we hypothetically assume that the forefathers of the Prophet were polytheists, then we must ask; were they still better than the others of that generation or not? If his fathers were still deemed better, then this necessitates that a polytheist and disbeliever is better than a Muslim. This maxim can never be accepted. And if others from previous generations were better than the Prophet’s forefathers, then this too is unacceptable because it has been proven from authentic Ahadith that his ancestry were the best of each generation. Therefore, it can only be deduced that the forefathers of the Prophet were all monotheists and believers, and were the best of their generations.
Now we well mention the authentic Ahadith that verify the first element of the argument; that the Prophet’s forefathers were throughout the best of their generations.
Abu Nua’im writes in Dala’il al-Nabuwwa, with the chain of Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said,
‘Allah continued to transfer me from the loins of the pure to the wombs of the pure, clean and mannered. No two groups have appeared except I was the best of the two.’
Imam Tirmidhi has recorded a Hadith which he classified as Hasan (Fair) as well as Imam Baihaqi from Abbas ibn Abd al-Muttalib (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said,
‘When Allah created me, He made me from the best of creations. Then when he created the tribes, he made me from the best of tribes. And when He created souls (nafs) He made me from the best of souls. Then when He created households, He made me from the best of households. Thus I am the best in terms of household, and the best in terms of souls.’
Imam Tabrani writes in Awsat and Imam Baihaqi in Dala’il, from Aisha (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said,
‘Jibrael (peace be upon him) said to me, ‘I have searched the earth, the easts and the wests. And I did not find a man better than Muhammad (peace and blessings of Allah be upon him), and I did not find a clan better than the clan of Bani Hashim.’
After citing the above narration, Allama Suyuti includes the saying of Imam Ibn Hajar,
‘Imam Ibn Hajar said, ‘And it is known that being the best, being the chosen and preferred comes from Allah. And in the eyes of Allah, being the best cannot occur with Shirk (polytheism).’
These reports have clearly shown that the Prophet’s forefathers – in each generation – were the best people of their respective times. This superiority can only be achieved when they believe in Allah and their belief is not tarnished with polytheism. Now we will mention proof to support the second element (that from the time of Adam up until the time of Abd Allah, there was no period in which at least some People of Fitra existed).
Imam Abd al-Razzaq wrote in al-Musannaf, from the chain of Ma’mar, from Ibn Juraij, from Ibn al-Mussaiyab; Ali ibn Abu Talib (may Allah be pleased with him) said,
‘The earth has continuously been occupied with at least seven Muslims or more. If this was not the case, the earth and its inhabitants would have perished.’
This chain is authentic (Sahih) according to the conditions set by Imam Bukhari and Imam Muslim, and though it is saying of Ali (may Allah be pleased with him), we assume he heard it from the Prophet (peace and blessings of Allah be upon him).
Ibn al-Munzir has mentioned in his exegesis with a sound chain, from Ibn Juraij in the commentary of the verse ‘O Allah! Make me[Ibrahim] an establisher of Prayer, and from my offspring’; he said, ‘there has remained from the offspring of Ibrahim to our Prophet people on Fitra who have worshipped Allah.
Other than these reports, support for this opinion is to found in the Qur’anic verse,
‘And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship. Except Him (i.e. I worship none but Allah Alone) Who did create me, and verily, He will guide me. And he made it [i.e. La ilaha ill-Allah] a Word lasting among his offspring (True Monotheism), that they may turn back. (43: 26-28)
In an explanation of this verse, the following quote is from Ibn Abbas (may Allah be pleased with him),
‘The saying of Allah ‘Word lasting among his offspring’ means that La ilaha ill-Allah remains in the offspring of Ibrahim.’
Allama Sharstani writes in al-Milal wa al-Nihal,
‘The religion (Din) of Ibrahim remained established, and the monotheism of Allah remained widespread amongst the Arabs. And the first to alter the religion of Ibrahim and initiate the worship of idols was Amr ibn Luhaiiy.’
According to the experts, from the time of Ibrahim (peace be upon him) to Kab ibn Luhiy, all his fathers were adherents of the Abrahamic faith, and Kab’s son Marra was also firm on this religion (as his father advised him to remain firm on this path). Between Marra and Abd al-Muttalib, there were four fathers; Kalaab, Qusa, Abd Munaf and Hashim. We have already highlighted evidence to show these men were adherents to monotheism. With regards to Abd al-Muttalib, the saying of Allama Sharstani in al-Milal wa al-Nihal is sufficient;
‘The Nur of the Prophet (peace and blessings of Allah be upon him) appeared in the glances of Abd al-Muttalib. With the blessings of this Nur, he was inspired to perform a solemn promise rather than sacrifice his son. With the blessings of this Nur, he used to order his sons not to indulge in tyranny and rebellion and he used to encourage them to adopt the most noble of manners. And he used to prohibit them from indecent acts. And with the blessings of this Nur, he had the courage to say to Abraha ‘verily for this House [Kaaba] is a Lord.’
Furthermore, when the enemies suddenly began firing arrows to the Muslims in the Battle of Hunain, the Prophet (peace and blessings of Allah be upon him) ascended his animal and charged into the battlefield saying,
‘I am the Prophet without doubt; I am the son of Abd al-Muttalib.’
If Abd al-Muttalib was not a monotheist, the Prophet (peace and blessings of Allah be upon him) would never have taken pride in taking his name, since taking pride in a lineage of disbelief is prohibited.
Those narrations that suggest that the Prophet’s parents are disbelievers or are subject to punishment are weak (Daif). Even if we assume that these narrations are of acceptable standard, then they are still rejected in light of the clear verses (e.g. ‘And We do not torment until We send a Messenger’) that oppose it.
Uqba has said regarding the Hadith which Hakim has described as sound (Sahih) in his Mustadrak,
‘No, by Allah! For [the reporter in the chain] Uthman ibn Umair has been classified as weak by Imam Dar Qutni.’
Imam Zahabi took a legal Islamic oath regarding the weakness of this Hadith.
After this analysis, Imam Jalal al-Din Suyuti wrote,
‘When in this issue there is nothing but weak reports, then investigation in it are pointless.’
Camp Three.
The opinion of some scholars is as such (as mentioned in Masalik al-Hunafa)
‘Allah Almighty resurrected his parents so that they brought faith in him. This opinion has generated support from a large group of Hadith experts and others, including Ibn Shaahin, Abu Bakr al-Khatib al-Baghdadi, Sohaili, Qurtubi, Muhibb Tabri and Allama Nasir al-Din Ibn al-Munzir.’
In this issue, the contemporary, outstanding scholar has offered an exceptional analysis. I will cite from his book Khatam al-Nabiyyin, which – after reading – the observer will be reassured and heart-warmed.
‘And there is no doubt that the report that says that the parents of the Prophet (peace and blessings of Allah be upon him) are in the fire are Gharib (rare) in terms of meaning and in terms of the chain [of the Hadith]. This is because Allah Almighty says ‘And We do not torment until We send a Messenger.’ And his father as well as his mother belonged to the period of Fitra, so how can they punished? This is contrary to religious realities; one passed away before Muhammad came into physical existence and the other when he was only a child and a prophet had not been sent. Therefore, the report that says that they are in the fire are rejected, firstly because of the unreliable chain and secondly because of its distance from the reality.’
He proceeds to write from the depth of his heart,
‘And in reality, I feel that someone is striking my ears and understanding when I imagine that the Abd Allah and Amina are subject to the fire. This is because Abd Allah was a young man known for his patience; he was willing to be sacrificed according to the solemn promise of his father and placed his head forward for it. And when Quraish offered a Fidya of one-hundred camels in its place, he was content. He refrained from pointless play, leisure and sin despite his young age and beauty; when a woman tried to seduce him, he replied, ‘As for the forbidden [that you are enticing me towards, I would rather die.’ Why would he thus be punished in the fire, [in addition to the fact] a prophet’s call did not reach him?’ [Khatam al-Nabiyiin. Imam Muhammad Abu Zuhra. Vol. I, p. 132-4.]
As for the Prophet’s mother, this is the woman who experienced the death of her husband shortly after marriage, and thus responded with unparalleled patience and brought up her orphan child. No one can imagine that such a woman would be punished in the fire, despite the fact that no prophet came to her to give her guidance to Islam and to teach her monotheism.
He concludes by writing,
‘In conclusion and after studying all the reports in this matter, the parents of the Prophet (peace and blessings of Allah be upon him) were from the people of Fitra, were close to guidance and noble manners as preached by his son thereafter. After analysing the Quranic verses and Ahadith, we cannot state that they are in the fire; his mother was a hard-working, patient woman who was caring to her son. There is no evidence present that suggests she is deserved of punishment in the fire. Rather, evidence points to the necessity of praising her and her husband, the one known as the Zhabih and Tahir…
…We have not reached this conclusion merely because our love for the Prophet (peace and blessings of Allah be upon him), though we pray to Allah to increase our love for him. We have reached this conclusion because it is a result of common sense, logic, strong proofs from Shariah and the Khuluq Mustaqim that point us in this direction.’
I will conclude the analysis with the decree of Qazi Abu Bakr ibn Arabi, a great Maliki Imam and the author of Tafsir Ahkam al-Quran,
‘Qazi Abu Bakr ibn Arabi was asked about a man who said that the Prophet’s parents were in the fire. He replied, ‘whosoever says such is cursed (Mal’un), since Allah Almighty said, ‘verily those who hurt Allah and His Messenger; Allah curses them in this world and the hereafter.’ And there is no hurt greater that ‘father of such and such is like that.’Note: Wahabiyah/Salafiyah considers Qazi Abu Bakr ibn Arabi as a High authority.
This camp states that the parents belonged to the period of Fitra (nature). The closest Prophet prior to this period was Isa (peace be upon him), who appeared six hundred years before our Prophet (peace and blessings of Allah be upon him). During this period, the divine scripture revealed to Isa had become subject to alterations and changes. Rather than referring to him as the servant of Allah, people began referring to Isa as the son of God. If people of this period were to seek guidance, where would they attain it from? If they wanted to hear the truth, who would they hear it from? Furthermore, Isa (peace be upon him) was only sent for the guidance of Bani Israel, not for people universally. Isa did not preach the people of Arabia, and nor did his disciples. In light of these facts, the saying of Allah is applicable to such people of Fitra;
‘And We do not torment until We send a Messenger.’(17:15)
Allama Ali ibn Burhan al-Din writes in See'rah Halbiyya That:
‘Allama Ibn Hajr al-Haithami has mentioned that the correct opinion in which there is no doubt is that the people of Fitra are recipients of salvation. These are the ones to whom a messenger has not been sent to entrust them with the faith in Allah. Thus the Arabs- even in the time when prophets were sent to Bani Israel- were the People of Fitra, because these prophets were not instructed to preach the Arabs. Their task of preaching was restricted to Bani Israel.’ (Seerah Halbiyya. Imam Muhammad Abu Zuhra, vol. I, p. 103).
‘And never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses’ (28: 59)
The scholars have divided the People of Fitra into three categories;
a. The first are those beings who through their own enlightened insight were able to deduce the oneness of Allah, like Qus ibn Sa’ida, Zaid ibn Amr ibn Nawfal and some of the kings of the community of Tubba.
b. The second are those who diverted from the religion of Ibrahim and began worshipping idols. They forced this misguided belief onto others too, like Amr ibn Lahy. There is no doubt that such people are destined for the Fire of Hell.
c. The third are those who through their lack of knowledge and disregard refrained from accepting other beliefs and remained firm on monotheism. They did not indulge in polytheism and idol-worship. These are the people who fall under the verse ‘And We do not torment until We send a Messenger.’
Regarding the faith of the Prophet’s parents, one position is that they belong to the people of Fitra. No prophet was sent to them from the time of Ismail up until the official announcement of Prophet-hood from Muhammad (peace and blessings of Allah be upon him), nor did they perform any act associated with disbelief.,
Camp Two
The second camp of scholars state that the parents of the Prophet (peace and blessings of Allah be upon him) never committed disbelief and polytheism. Throughout their lives, they remained firm on the religion of their forefather Ibrahim (peace be upon him), were known for noble moral qualities and they had unshaken belief in Allah’s oneness and in the Day of Judgement. ,
Imam Fakr al-Din Razi is one such advocate of this position. He writes,
‘Verily the fathers of the prophets were not disbelievers, because of the saying of Allah ‘He is the One who sees you when you stand; and when you were transferred in the loins of the prostrating ones.’ It is said the meaning is that his Nur transferred from one prostrating one to the next, proving that all the fathers of Muhammad (peace and blessings of Allah be upon him) were Muslims.’ (Seerah Halbiyya. Imam Muhammad Abu Zuhra, vol. I, p. 103).
Imam Jalal al-Din Suyuti writes in his book Masalak al-Hunafa,
‘This proof is based on two elements. Firstly, it is proven from authentic Ahadith that from the time of Adam to Abd Allah [the Prophet’s father], the Prophet’s lineage were the best of their people. No one was better than his lineage in any generation.
Secondly, it is proven from Ahadith and traditions that from the time of Adam up until the time of Abd Allah, there was no period in which at least some People of Fitra existed, who worshipped Allah, performed Salah for Him and thus through their means and blessings the earth was preserved [from destruction]. If it was not for them, the earth and all above it would have perished. If we hypothetically assume that the forefathers of the Prophet were polytheists, then we must ask; were they still better than the others of that generation or not? If his fathers were still deemed better, then this necessitates that a polytheist and disbeliever is better than a Muslim. This maxim can never be accepted. And if others from previous generations were better than the Prophet’s forefathers, then this too is unacceptable because it has been proven from authentic Ahadith that his ancestry were the best of each generation. Therefore, it can only be deduced that the forefathers of the Prophet were all monotheists and believers, and were the best of their generations.
Now we well mention the authentic Ahadith that verify the first element of the argument; that the Prophet’s forefathers were throughout the best of their generations.
Abu Nua’im writes in Dala’il al-Nabuwwa, with the chain of Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said,
‘Allah continued to transfer me from the loins of the pure to the wombs of the pure, clean and mannered. No two groups have appeared except I was the best of the two.’
Imam Tirmidhi has recorded a Hadith which he classified as Hasan (Fair) as well as Imam Baihaqi from Abbas ibn Abd al-Muttalib (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said,
‘When Allah created me, He made me from the best of creations. Then when he created the tribes, he made me from the best of tribes. And when He created souls (nafs) He made me from the best of souls. Then when He created households, He made me from the best of households. Thus I am the best in terms of household, and the best in terms of souls.’
Imam Tabrani writes in Awsat and Imam Baihaqi in Dala’il, from Aisha (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said,
‘Jibrael (peace be upon him) said to me, ‘I have searched the earth, the easts and the wests. And I did not find a man better than Muhammad (peace and blessings of Allah be upon him), and I did not find a clan better than the clan of Bani Hashim.’
After citing the above narration, Allama Suyuti includes the saying of Imam Ibn Hajar,
‘Imam Ibn Hajar said, ‘And it is known that being the best, being the chosen and preferred comes from Allah. And in the eyes of Allah, being the best cannot occur with Shirk (polytheism).’
These reports have clearly shown that the Prophet’s forefathers – in each generation – were the best people of their respective times. This superiority can only be achieved when they believe in Allah and their belief is not tarnished with polytheism. Now we will mention proof to support the second element (that from the time of Adam up until the time of Abd Allah, there was no period in which at least some People of Fitra existed).
Imam Abd al-Razzaq wrote in al-Musannaf, from the chain of Ma’mar, from Ibn Juraij, from Ibn al-Mussaiyab; Ali ibn Abu Talib (may Allah be pleased with him) said,
‘The earth has continuously been occupied with at least seven Muslims or more. If this was not the case, the earth and its inhabitants would have perished.’
This chain is authentic (Sahih) according to the conditions set by Imam Bukhari and Imam Muslim, and though it is saying of Ali (may Allah be pleased with him), we assume he heard it from the Prophet (peace and blessings of Allah be upon him).
Ibn al-Munzir has mentioned in his exegesis with a sound chain, from Ibn Juraij in the commentary of the verse ‘O Allah! Make me[Ibrahim] an establisher of Prayer, and from my offspring’; he said, ‘there has remained from the offspring of Ibrahim to our Prophet people on Fitra who have worshipped Allah.
Other than these reports, support for this opinion is to found in the Qur’anic verse,
‘And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship. Except Him (i.e. I worship none but Allah Alone) Who did create me, and verily, He will guide me. And he made it [i.e. La ilaha ill-Allah] a Word lasting among his offspring (True Monotheism), that they may turn back. (43: 26-28)
In an explanation of this verse, the following quote is from Ibn Abbas (may Allah be pleased with him),
‘The saying of Allah ‘Word lasting among his offspring’ means that La ilaha ill-Allah remains in the offspring of Ibrahim.’
Allama Sharstani writes in al-Milal wa al-Nihal,
‘The religion (Din) of Ibrahim remained established, and the monotheism of Allah remained widespread amongst the Arabs. And the first to alter the religion of Ibrahim and initiate the worship of idols was Amr ibn Luhaiiy.’
According to the experts, from the time of Ibrahim (peace be upon him) to Kab ibn Luhiy, all his fathers were adherents of the Abrahamic faith, and Kab’s son Marra was also firm on this religion (as his father advised him to remain firm on this path). Between Marra and Abd al-Muttalib, there were four fathers; Kalaab, Qusa, Abd Munaf and Hashim. We have already highlighted evidence to show these men were adherents to monotheism. With regards to Abd al-Muttalib, the saying of Allama Sharstani in al-Milal wa al-Nihal is sufficient;
‘The Nur of the Prophet (peace and blessings of Allah be upon him) appeared in the glances of Abd al-Muttalib. With the blessings of this Nur, he was inspired to perform a solemn promise rather than sacrifice his son. With the blessings of this Nur, he used to order his sons not to indulge in tyranny and rebellion and he used to encourage them to adopt the most noble of manners. And he used to prohibit them from indecent acts. And with the blessings of this Nur, he had the courage to say to Abraha ‘verily for this House [Kaaba] is a Lord.’
Furthermore, when the enemies suddenly began firing arrows to the Muslims in the Battle of Hunain, the Prophet (peace and blessings of Allah be upon him) ascended his animal and charged into the battlefield saying,
‘I am the Prophet without doubt; I am the son of Abd al-Muttalib.’
If Abd al-Muttalib was not a monotheist, the Prophet (peace and blessings of Allah be upon him) would never have taken pride in taking his name, since taking pride in a lineage of disbelief is prohibited.
Those narrations that suggest that the Prophet’s parents are disbelievers or are subject to punishment are weak (Daif). Even if we assume that these narrations are of acceptable standard, then they are still rejected in light of the clear verses (e.g. ‘And We do not torment until We send a Messenger’) that oppose it.
Uqba has said regarding the Hadith which Hakim has described as sound (Sahih) in his Mustadrak,
‘No, by Allah! For [the reporter in the chain] Uthman ibn Umair has been classified as weak by Imam Dar Qutni.’
Imam Zahabi took a legal Islamic oath regarding the weakness of this Hadith.
After this analysis, Imam Jalal al-Din Suyuti wrote,
‘When in this issue there is nothing but weak reports, then investigation in it are pointless.’
Camp Three.
The opinion of some scholars is as such (as mentioned in Masalik al-Hunafa)
‘Allah Almighty resurrected his parents so that they brought faith in him. This opinion has generated support from a large group of Hadith experts and others, including Ibn Shaahin, Abu Bakr al-Khatib al-Baghdadi, Sohaili, Qurtubi, Muhibb Tabri and Allama Nasir al-Din Ibn al-Munzir.’
In this issue, the contemporary, outstanding scholar has offered an exceptional analysis. I will cite from his book Khatam al-Nabiyyin, which – after reading – the observer will be reassured and heart-warmed.
‘And there is no doubt that the report that says that the parents of the Prophet (peace and blessings of Allah be upon him) are in the fire are Gharib (rare) in terms of meaning and in terms of the chain [of the Hadith]. This is because Allah Almighty says ‘And We do not torment until We send a Messenger.’ And his father as well as his mother belonged to the period of Fitra, so how can they punished? This is contrary to religious realities; one passed away before Muhammad came into physical existence and the other when he was only a child and a prophet had not been sent. Therefore, the report that says that they are in the fire are rejected, firstly because of the unreliable chain and secondly because of its distance from the reality.’
He proceeds to write from the depth of his heart,
‘And in reality, I feel that someone is striking my ears and understanding when I imagine that the Abd Allah and Amina are subject to the fire. This is because Abd Allah was a young man known for his patience; he was willing to be sacrificed according to the solemn promise of his father and placed his head forward for it. And when Quraish offered a Fidya of one-hundred camels in its place, he was content. He refrained from pointless play, leisure and sin despite his young age and beauty; when a woman tried to seduce him, he replied, ‘As for the forbidden [that you are enticing me towards, I would rather die.’ Why would he thus be punished in the fire, [in addition to the fact] a prophet’s call did not reach him?’ [Khatam al-Nabiyiin. Imam Muhammad Abu Zuhra. Vol. I, p. 132-4.]
As for the Prophet’s mother, this is the woman who experienced the death of her husband shortly after marriage, and thus responded with unparalleled patience and brought up her orphan child. No one can imagine that such a woman would be punished in the fire, despite the fact that no prophet came to her to give her guidance to Islam and to teach her monotheism.
He concludes by writing,
‘In conclusion and after studying all the reports in this matter, the parents of the Prophet (peace and blessings of Allah be upon him) were from the people of Fitra, were close to guidance and noble manners as preached by his son thereafter. After analysing the Quranic verses and Ahadith, we cannot state that they are in the fire; his mother was a hard-working, patient woman who was caring to her son. There is no evidence present that suggests she is deserved of punishment in the fire. Rather, evidence points to the necessity of praising her and her husband, the one known as the Zhabih and Tahir…
…We have not reached this conclusion merely because our love for the Prophet (peace and blessings of Allah be upon him), though we pray to Allah to increase our love for him. We have reached this conclusion because it is a result of common sense, logic, strong proofs from Shariah and the Khuluq Mustaqim that point us in this direction.’
I will conclude the analysis with the decree of Qazi Abu Bakr ibn Arabi, a great Maliki Imam and the author of Tafsir Ahkam al-Quran,
‘Qazi Abu Bakr ibn Arabi was asked about a man who said that the Prophet’s parents were in the fire. He replied, ‘whosoever says such is cursed (Mal’un), since Allah Almighty said, ‘verily those who hurt Allah and His Messenger; Allah curses them in this world and the hereafter.’ And there is no hurt greater that ‘father of such and such is like that.’Note: Wahabiyah/Salafiyah considers Qazi Abu Bakr ibn Arabi as a High authority.
Apart from Imam Jalaludiidn Suyuti (RA), Mullah Ali Qari (RA) too has said dat Parents of Prophet (SAW) are saved..
Mullah Ali al-Qari, Sharah al-Shifah, Publish: Dal al-Kutub al-ILmiyah, Beirut, Lebanon
Mullah Ali Qari writes: The Iman of Abu Talib is not proven, however there are different opinions regarding Parents of Prophet (Peace be upon him), "The relied upon opinion" is that they were Muslims and the great scholars of Ummah are unanimous upon it. [Mullah Ali Qari, Sharah ush-Shifah Volume 001, Page No. 601]
Check scanned pages too..
Mullah Ali al-Qari, Sharah al-Shifah, Publish: Dal al-Kutub al-ILmiyah, Beirut, Lebanon
Mullah Ali Qari writes: The Iman of Abu Talib is not proven, however there are different opinions regarding Parents of Prophet (Peace be upon him), "The relied upon opinion" is that they were Muslims and the great scholars of Ummah are unanimous upon it. [Mullah Ali Qari, Sharah ush-Shifah Volume 001, Page No. 601]
Check scanned pages too..
__________________
The Noble Parents of the Holy Prophet
صلى الله عليه و آله وسلم
are
Haneef
Both of them were on Deen-e-Haneef
following the teachings of
Hazrat Ibrahim (alaihis salaam)
following the teachings of
Hazrat Ibrahim (alaihis salaam)
“I was carried from the loins of the pure men into the wombs of the pure women”
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Hafiz Imam Abdur-Rahman Abul-Faraj Jamaal-uddin ibn al-Jawzee al-Hanbali (rahmatullaah `alay) narrates in al-Wafa bi ahwal al-Mustafa
Ka`b al-Ahbar (radiyallahu `anhu) relates:
"When Allah the Exalted wanted to create the human body of Holy Prophet Muhammad (صلى الله عليه وسلم) , he ordered angel Jibra'l(`alayhis-salam) to find some pure and clean clay worthy of being used for it. He brought some white clay from the very place where the Nobel grave of the Messenger of Allah is.
This clay was perfumed with the water of Tasnam (a great stream of Paradise) and then washed in [other] streams of paradise. (After this the light of Prophethood was placed into it) and this was taken around the Throne and Seat, the Pen and Preserved Tablet, the heavens and earth, so that all their inhabitants may recognise his rank and honour. It is related from him that after the creation of Adam, the light of Muhammad (صلى الله عليه وسلم) was placed into his loins and it would glitter on his forehead.
It was said to him, 'O Adam, he will be from your children and he will be the master of the Prophets and Messengers.' When Hawwa' became pregnant with Sheeth, that light transferred to her with him. She would always give birth to twins, but Sheeth was born unaccompanied as an honour [to the Holy Prophet Muhammadصلى الله عليه وسلم]. This was one of the blessings of carrying the light of the Prophet (صلى الله عليه وسلم) and being one of its forefathers, who were to deliver the light to pure and chaste ladies until its birth. It is also related that Adam gave Sheeth (`alayhiS-Salatu was-salam) some advice:
'Your loins contain the light of Muhammad (صلى الله عليه وسلم). Deliver this to pure and chaste ladies.'
This advice was given by all fathers to their sons, generation after generation. Hence, the light passed through the noblest of pure women to other pure ones until it reached the loins of its owner, the son of `Abdul-Muttalib, `Abdullah.
Ref: Ibn al-Jawzi, al-Wafa bi ahwal al-Mustafa (Faisalabad: Maktaba Nariyya Ridwiyya), 1:34-35
He says a similar statement in his book on the Mawlid:
"falammaa ayqana Aadamu bil-mawti akhadha biyadi waladihee Sheetha wa qaala yaa bunayya innallaaha Tabaaraka wa Ta`aalaa amaranee an aakhudha `alayka `ahdan min ajali haadhan-nooril-ladhee awaa fee wajhika an laa taDa`ahoo illaafil-at-hareena minannisaa'i"
"As Adam approached the time of his death, he held the hand of his son Sheeth and said:
'O son! Allaah Tabaaraka wa Ta`aalaa has ordered me to advise you about the light which shines in your forehead. You must deliver this to the pure and chasty ladies."
[Ref: Ibn al-Jawzee, Bayaan Meelaadun-Nabawee, p. 20.]
This has also been quoted word for word by Imaam al-Bakree in his: "Kitaab al-Anwaar wa misbaah as-suroor wal-afkaar, p. 6-7."
---
Wahabis/Salafis/Deobandis...
keep reiterating the claim that the Prophet’s (Allah bless him and give him peace) parents died as kafirs andthat they were destined to reside eternally in the Hell-fire.
(MaazAllah)
Note
Quote:
Wahabi/Salafi
Q: Are the parents of the Prophet (peace and blessings of Allaah be upon him) in Paradise or in Hell?
“My father and your father are in Hell.”
---
Fatwa No. 47170
Shaykh Ibn Baaz said:
"When the Prophet (peace and blessings of Allaah be upon him) said, “My father and your father are in Hell,”he spoke with knowledge, for he did not speak on the basis of his whims and desires, as Allaah says (interpretation of the meaning):
“By the star when it goes down (or vanishes).
2. Your companion (Muhammad) has neither gone astray nor has erred.
3. Nor does he speak of (his own) desire.
4. It is only a Revelation revealed”
[al-Najm 53:1-4]
---
The Reality about the Prophet’s Parents
The Parents of the Beloved Prophet
were Muslim!
صلى الله عليه وسلم
were Muslim!
"Salafis" keep reiterating the claim that the Prophet’s (Allah bless him and give him peace) parents died askafirs and that they were destined to reside eternallyin the Hell-fire.
One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.
One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.
Countless scholars have written on this topic in support of the parent’s survival.
They quote an adulterated version of his theological booklet al-Fiqh al-Akbar, which is an outstanding statement of Sunni doctrine the Imam wrote to clarify the Sunni `Aqida.]
[Source: Dr. `Inayatullah Iblagh al-Afghanistani,Doctorate thesis: al-Imam al-A`zam Abu Hanifa al-Mutakallim (The Greatest Imam: Abu Hanifa, The Theologian),2nd edition, with supervision of Dr. Muhammad Ali Mahjub, Minister of Awqaf and President of the Supreme Council for Religious Affairs, Cairo, 1987.
Regarding the [discrepancies in the] text (matn),we find in some of the manuscripts (nusakh) [of al-Fiqh al-Akbar] some words that differ from what is in other manuscripts. For example, we find in some of them: "… and the two parents of the Prophet (Allah bless him and give him peace) died on the innate nature" (mata `ala al-fiTra). In some others, it is: "did not die on disbelief" (ma mata `ala al-kufr). While in other ones, we find: "died on disbelief" (mata `ala al-kufr).
`Allama al-Kawthari noted that the word fitra can be easily altered to kufr in Kufic Arabic calligraphy. Therefore, it is highly probable that the copy with "died on the innate nature" was changed to "died on disbelief". This [the correct copy: i.e. "died on the innate nature"] implies as if the Greatest Imam wanted to argue with it against whoever iterates the Hadith:
(Abi wa abuka fi al-nar), reported by `Ali (ra). The way of responding to this [allegation] is that putting the woman [I think the author shifted here to talk about the Prophet’s mother] in the fire cannot be affirmed except by a definite proof (dalil qaT`i) and this is not a practical (`amali, i.e. fiqhi) matter in order for an indefinite proof (dalil Danni) to suffice for it. Consequently, what might be believed [by some], regarding the parents of the Messenger of Allah (Allah bless him and give him peace) being in the Hell-fire, is not based on a definitive proof.
Moreover, we find more evidence in what was mentioned my al-Hafiz Muhammad Murtada al-Zabidi – the commentator on the Ihya’ and the Qamus– in his booklet (risala) al-Intisar li Walidayy al-Nabi al-Mukhtar (The Support for the Parents of the Chosen Prophet).
Another evidence to this is the way it [the words] is mentioned (siyaq al-khabar), because Abu Talib [the Prophet’s uncle] and his [the Prophet’s] parents, have they been all in one state, he [Abu Hanifa] could have combined them in one sentence, as opposed to two sentences, if there was no difference between them in that verdict. This is a good analysis from al-Hafiz al-Zabidi. Also, `Allama al-Kawthari mentioned that he saw the copy that contains ‘ma mata’ in two manuscripts in Dar al-Kutub al-Misriyya. I went back to view them and found them as mentioned by al-Kawthari.
Furthermore, `Allama al-Kawthari 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 Empire/present day Turkey].
The Prophet’s Parents Are Saved
Al-Razi states in asrar al-tanzil that some scholars have said that Azar was not Ibrahim’s father but hisuncle because, among other proofs, the parents of prophets are not unbelievers. Proving the latter, is the verse, “[Your Lord] Who sees you when you stand, and your turning (taqallubak) among those who prostrate themselves” (26:218-219), i.e. your descent through theloins of your ancestors, who are called: worshippers. He continued: And what proves that the Prophet’s parents were not idolaters is his saying,
“I was carried from the loins of the pure men into the wombs of the pure women”
(lam azal unqal . . .) Therefore it is necessary that none of his ancestors be a mushrik.
The above is verbatim what Imam Razi said, and I remind you of his status as the Imam of Ahl al-Sunnahamong his contemporaries, the principal upholder of belief against the various sects of innovators, the one who defended the truth of the Ash`ari creed in his time, and the Mujaddid (renewer) of this Ummah in the sixth century.
These words by Suyuti make plain the deviation of“Salafi” charlatans who insinuate that he was not an Ash`ari or that al-Razi does not represent Ahl al-Sunnahor that his Tafsir is not representative of Ahl al-Sunnah! See for example the disparaging mention of al-Razi and of his monumental Tafsir in Mani` al-Qattan’s book published in Riyadh at dar al-sa`udiyya lil-nashr, entitled: mabahith fi `ulum al-Qur’an (1391/1971).)
Imam al-Suyuti wrote no less than five fatawa on this topic.
“Methods Of Those With Pure Belief Concerning The Parents Of The Prophet”
(Masalik al-Hunafa’ fi walidayy al-Mustafa)
His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15).
The Noble Parents of the Holy Prophet (صلى الله عليه وسلم),
from what has been known of them, belong to the former group according to our belief.
No call reached them, because the previous Prophet -They apparently travelled little and lived brief lives:eighteen years for `Abdullah who died in Medina, and nearly the same for the reclusive Amina, according to thehafiz al-`Ala’i in his book, al-durra al-saniyya fi mawlid sayyid al-bariyya (The pristine pearl: the birth of the Master of Creatures).
Every Prophet was sent to his own particular people except ours, which means that:
every people not previously sent to, is of the fitra, except the descendants of a Prophet that are born in other nations [e.g. the descendants of Ibrahim leading to Shu`ayb], because his Law addresses them as well. But if the previous dispensation becomes obliterated, then all people become people of the fitra.”
This is categorical proof that the noble parents are without doubt of the fitra, because they are neither descendants of ‘Isa nor of his nation.
Ibn Hajar’s statement that the correct conjecture is that the Prophet’s entire family will obey when asked on Judgment Day is inferred from these sources:
The Hadith related by al-Hakim in the Mustadrakfrom Ibn Mas`ud and graded authentic, that:
A young man of the Ansar who asked a lot of questions once asked the Prophet(صلى الله عليه وسلم)
“My Lord promised to give me what I ask concerning them, and on that day I shall stand at the Praiseworthy Station (of chief intercessor).”
The Hadith cited by Ibn Jarir al-Tabari from Ibn `Abbas to the effect that the verse:
“And your Lord shall give you so that you will be pleased”(93:5)
Alludes to the Prophet’s pleasure that none of his family enter the fire.
The Prophet(صلى الله عليه وسلم) said, “I asked my Lord that He not enter any of my family into the fire and it was granted me.”
Tamim al-Dari in the Fawa’id
with a weak isnad from Ibn `Umar:
The Prophet (صلى الله عليه وسلم) said, “On the Day of Judgment I shall intercede for my father and mother, my uncle Abu Talib, and a [milk-]brother of mine from the Jahiliyya.”
Imam Tabari said, If established, then it is understood in the light of the authentic Hadiths concerning :
Abu Talib [i.e. that he is in a shallow fire = Bukhari and Muslim].
Imam Tabari said “concerning Abu Talib” in view of the fact that Islam did reach him unlike the other three who died in fitra.” (Other similar Hadiths follow in descending order of authenticity, but which Suyutiadduces nonetheless to build up the strength of the evidence that the explicit intercession of the Prophet(صلى الله عليه وسلم)for his parents is true.)
Muslim narrated on the authority of Anas:
A man said, O Messenger of Allah, where is my father?” He said: “In the fire.”
When the man left he called him back and said, “Verily my father and your father
are in the fire. [Muslim, Iman, chapter 88]
Muslim and Abu Dawud narrated on Abu Hurayra’s authority:
That the Prophet asked permission to ask forgiveness for his mother and it was not granted him [and he asked permission to visit her grave and it was granted].
[Muslim, Jana’iz, chapter 36]
I say: Yes (they did narrate it) and the answer is that the narrators do not agree on the words, “Verily my father and your father are in the fire.” The chain that Muslim used is that of Hammad ibn Salama - from Thabit - from Anas.
It is contradicted by the chain of Mu’ammar - from Thabit - (from Anas), which does not mention those words, but which says, “He called him back and said, “When you pass by the grave of an unbeliever, tell him of the fire.”
It is contradicted by the chain of Mu’ammar - from Thabit - (from Anas), which does not mention those words, but which says, “He called him back and said, “When you pass by the grave of an unbeliever, tell him of the fire.”
There is no mention of the Prophet’s father in the latter version whatsoever, and its chain is more established (athbat) as Mu`ammar is more established than Hammad, whose memory has been questioned and some of whose narrations have been rejected.
Bukhari did not take anything from him, nor did Muslim in the usul (Hadiths related to the principles of the Shari`ah) except through Thabit. Mu’ammar is impeccable from all those points of view and both Bukhari and Muslim use him. His version is therefore more reliable.
The Hadith also comes through another chain in a wording similar to the version of Mu`ammar:
Al-Bazzar, Tabarani, and Bayhaqi cite it on the authority of Ibrahim ibn Sa`d - from al- Zuhri - from `Amr ibn Sa`d - from his father, that:
A Bedouin Arab said to the Prophet(صلى الله عليه وسلم)
“Where is my father?” He answered, “In the
fire.” The man said, “And where is yours?” The Prophet (صلى الله عليه وسلم) replied, “Whenever you
pass by the grave of an unbeliever, tell him about the fire.”
The above chain is Authentic according to the criteria of Bukhari and Muslim:
reliance upon it therefore takes precedence over any other (that does not meet such criterion). Tabarani and Bayhaqi add that the Arab later entered Islam and said, “The Prophet(S) put a heavy burden on me, because I did not pass by a single grave of an unbeliever except I told him about the fire.” Ibn Majah cites something similar through Ibrahim ibn Sa`d - from al-Zuhri - from Salim - from his father.
The above addition shows beyond doubt that the words spoken by the Prophet(صلى الله عليه وسلم) had a general meaning, and that the Arab was given an order which he carried out all his life. In the first narration, however, he was not ordered anything. It is clear that the first narrator related it in the form he understood(incorrectly).
Al-Hakim in the Mustadrak narrates the following (sahih) on the authority of Luqayt ibn `Amr, that the latter went in a delegation comprising Nuhayk ibn ‘Asim ibn Malik ibn al- Muntafiq to Medina to see the Prophet(صلى الله عليه وسلم)
The latter asked,
Is there any good among those of us who were in Jahiliyya?” He said, “Your father
al-Muntafiq is in the Fire.”
Nuhayk said, “I thought an abyss had opened between the skin of my face and my very flesh when I heard him say that about my father in front of everyone. I wanted to say, What about yours, O Prophet, but I considered it more appropriate to say instead, What about your family, O Prophet?”
The Prophet(S) answered, “Whenever you see the grave of an idolater,
whether of the Quraysh or of ‘Amr, say, Muhammad sends me to you to tell you about the fire.”
The preceding is the clearest narration yet of what took place.
Now, even if the words, “My father and your father” are established as authentic, this does not mean‘Abdullah but Abu Talib [cf. Bukhari and Muslim’s narrations of the dakhdakh or shallow fire in which he is placed due to the Prophet’s intercession], similarly to what Imam Razi said about the Prophet Ibrahim calling his uncle: my father. This is clear from the fact that Abu Talib commonly called his nephew “My son,” and that is how the Quraysh also called him when they said, “Tell your son to stop insulting our gods.” It has also been stated in the Hadith that the most leniently punished of the inmates of the fire is Abu Talib [Bukhari and Muslim].
If the Prophet’s parents were in the fire, surely they would be the ones to be punished the most leniently. The scholars of the principles of jurisprudence (usul) call this an allusive proof (dalalat al-ishara).
As for the second Hadith: that the Prophet(صلى الله عليه وسلم)was not allowed to pray at his mother’s grave, (it is authentic; however,) it must be explained correctly, since it is a rule of usul that whenever irrefutable proofs contradict an authentic Hadith, that Hadith must be interpreted in a way that clears the contradiction, and the proofs have precedence over it [i.e. it cannot be interpreted to mean that she is in the fire when it is proven otherwise].
The counter-argument may be made that in the beginning of Islam the Muslim who died with unpaid debts was not prayed upon (and asking forgiveness for them was not allowed). [This is still the case in Anatolia, where the janaza does not take place until all debts are paid on the spot.] The Prophet’s mother may have had this or other reasons which prevented his praying upon her, which does not make her a kafira. 9
9 As for the Hadith “Your mother is in the Fire.... My mother is with your mother,” it is very weakand, moreover, contains an indication that the Prophet's intercession may serve to bring them out of the Fire: “Whatever I ask my Lord about the two of them [the Prophet's parents], I hope that He will give me. I shall stand, on that day, at the praiseworthy Station.”
This Hadith is narrated from Ibn Mas`ud by Ahmad, al-Tabari in his Tafsir, al-Hakim (2:365=1990 ed. 2:396), al-Darimi (book of Riqaq), Abu al-Shaykh in al-`Azama, and Ibn al- Mundhir, all with very weak chains because of `Uthman ibn `Umayr who is disclaimed as a narrator (munkar al-hadith) cf. Shaykh Ahmad Shakir in his edition of theMusnad (4:31-32 §3787), al-Haythami (10:361-362), and al-Dhahabi’s rejection of al-Hakim’s grading of authentic.
----------------------
Wahabis/Salafis and Deobandis
Note!
Quote:
Islam Q&A Fatwa No. 34550
“Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni, 12/405 Whoever slanders the mother of the Prophet (peace and blessings of Allaah be upon him) is to be executed even if he repents, whether he is a Muslim or a kaafir, but if he repents then his repentance will be accepted by Allaah, but the sentence of execution will not be waived because of his repentance, because of the rights of the Prophet (peace and blessings of Allaah be upon him).
Then he said: The ruling concerning slander of the Prophet (peace and blessings of Allaah be upon him) is like the ruling on slander of his mother, because slandering his mother brings a sentence of execution because it is a slander against the Prophet (peace and blessings of Allaah be upon him) and against his lineage.
And Allaah knows best.
See Zaad al-Ma’aad, 1/77; al-Seerah al-Nabawiyyah by Dr. Akram Diya’ al-‘Umari, 1/112-114; al-Seerah al-Nabawiyyah by Dr. Mahdi Rizq-Allaah, p. 132; Af’aal al-Rasool (peace and blessings of Allaah be upon him) by Dr. Muhammad Sulaymaan al-Ashqar, 1/139-165; Ahkaam al-Qur’aan al-Kareem, 3/576.”
Wahabi/Salafi ask:
Quote:
"Abu Talib - a Muslim or not?"
^One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.
In Defence of the Prophet's Parents
and Abu Talib
“My father and yours are in Hell.”
(Sahih Muslim – chapter: Faith)
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The Nobel Parents of the Holy Prophet
(Sallallahu Alaihe-e-Wa-Sallam)
---
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.
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 besides the grave of aKafir?
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 (Sallallahu Alaihe-e-Wa-Sallam).
The reason being that the Blessed Mother of the Holy Prophet(Sallallahu Alaihe-e-Wa-Sallam) is already forgiven. Thus there is no need for the Holy Prophet (Sallallahu Alaihe-e-Wa-Sallam) to seek forgiveness for her!
Regarding, why was this act forbidden?
It is because so that a naive person watching the Holy Prophet(Sallallahu Alaihe-e-Wa-Sallam) 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 (Sallallahu Alaihe-e-Wa-Sallam) and the Blessed Personalities associated with him,
and on the other side is...
and on the other side is...
^Deviance which bases its ideologies on the whispers ofShaytaan.
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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?
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?
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Wahabi/Salafi
Narrated Al-Musaiyab:
When Abu Talib was on his death bed, Allah's Apostle came to him and found with him, Abu Jahl and Abdullah bin Abi Umaiya bin Al-Mughira. Allah's Apostle said, "O uncle! Say: None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah." On that Abu Jahl and 'Abdullah bin Abi Umaiya said to Abu Talib, "Will you now leave the religion of 'Abdul Muttalib?" Allah's Apostle kept on inviting him to say that sentence while the other two kept on repeating their sentence before him till Abu Talib said as the last thing he said to them, "I am on the religion of 'Abdul Muttalib," and refused to say: None has the right to be worshipped except Allah. On that Allah's Apostle said, "By Allah, I will keep on asking Allah's forgiveness for you unless I am forbidden (by Allah) to do so." So Allah revealed:-- 'It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans.' (9.113) And then Allah revealed especially about Abu Talib:--'Verily! You (O, Muhammad) guide not whom you like, but Allah guides whom He will.' (28.56) [Sahih Bukhari Book #60, Hadith #295]
When Abu Talib was on his death bed, Allah's Apostle came to him and found with him, Abu Jahl and Abdullah bin Abi Umaiya bin Al-Mughira. Allah's Apostle said, "O uncle! Say: None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah." On that Abu Jahl and 'Abdullah bin Abi Umaiya said to Abu Talib, "Will you now leave the religion of 'Abdul Muttalib?" Allah's Apostle kept on inviting him to say that sentence while the other two kept on repeating their sentence before him till Abu Talib said as the last thing he said to them, "I am on the religion of 'Abdul Muttalib," and refused to say: None has the right to be worshipped except Allah. On that Allah's Apostle said, "By Allah, I will keep on asking Allah's forgiveness for you unless I am forbidden (by Allah) to do so." So Allah revealed:-- 'It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans.' (9.113) And then Allah revealed especially about Abu Talib:--'Verily! You (O, Muhammad) guide not whom you like, but Allah guides whom He will.' (28.56) [Sahih Bukhari Book #60, Hadith #295]
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 (sallal laahu alaihi wasallam)"
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,
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 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 as a Prophet, my father's light on the Day of Judgemetn exceeds the light of all creatures except the light of five lights: the light of Mohammad, 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 Table's light is from our lights. Allah created his light two thousand years before He created Adam."
I replied:
Be quiet! May Allah shut your mouth. I swear to Allah, who sent Mohammad 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 as a Prophet, my father's light on the Day of Judgemetn exceeds the light of all creatures except the light of five lights: the light of Mohammad, 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 Table's light is from our lights. Allah created his light two thousand years before He created Adam."
Hazrat Sayaduna Abu Talib (RA)
Imam ul Haramain Syed Ahmed Dhelan Makki (RA) in his book:
“Asnal Matalib” proved the Imaan of Sayaduna Abu Talib.
Allama al-Kawthri mentioned in his editions of the letters (rasa'il) ofAbu 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 Hazrat Abu Talib(RA) 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 Dehalwifurther 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 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 had left, Sayyiduna 'Abbas states that Abu Talib recited the shahadah.
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."
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Ibn Sa'ad (d. 230 AH) reports with an authentic chain:
عن عبيد الله بن بي رافع عن علي قال: أخبرت رسول الله صلى لله عليه وآله وسلم بموت أبي طالب،فبكى ثم قال: اذهب فاغسله وكفنه وواره غفر الله له ورحمه
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.
---عن عبيد الله بن بي رافع عن علي قال: أخبرت رسول الله صلى لله عليه وآله وسلم بموت أبي طالب،فبكى ثم قال: اذهب فاغسله وكفنه وواره غفر الله له ورحمه
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.
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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?
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Sahih Muslim
Book 001, Number 0409:
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 hasIkhtiyaar to bring change to people who were granted hell, plus we also know that Prophet (Peace be upon him) hasIkhtiyaar 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 aswell.
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 Hazrat 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.
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Wahabi/Deobandi say:
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 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)
Ask the Wahabis and Deobandis
Does it matter if one is in the Shallow or the Bottom of the Hell?
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Also 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 Hazrat 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.
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.
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The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was the son of Abdullah who was the son of Abdul Muttalib.
Abdullah and Abu Talib were real brothers. Abu Talib was thus the real paternal uncle of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam of Islam.
Hadrat Ali Radi Allahu ta'ala anhu was the first cousin of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam and Hadrat Ali Radi Allahu ta'ala anhu had a common grandfather who was Abdul Muttalib.
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 idolotry according to strong opinion.
Abu Talib(RA) was the follower of Deen e Hanif
(Shariyat e Ibrahimi)
Allah (SWT) has cursed the kafirs, all of them, in several verses of the Holy Qur’an.
He does not approve them.
How then would He allow the Holy Prophet (S) to intercede for Hazrat Abu Talib?
Du'a was even made with the Waseela of our Prophet [May Allah bless Him and grant Him peace] when he was a child.
"Ibn Mu-hammed Bin Abdul Wahab states,
When our Prophet Muhammad, (May Allah bless him and grant him peace), was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Abu Talib, prayed for rain through the Waseela of our Prophet (Sallallahu’alihi wa sallam.) "
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[Mukhtasar Seeratur Rasul, By Ibn Muhammad bin Abdul Wahhab al Najdi]
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Hazrat Abu Talib said that,
“I am on the religion of Abdul-Muttalib”
the question is whose religion was Abdul-Muttalib following?
[Qur'an, 105:1-5]
[Feel 105:1] O dear Prophet (Mohammed - peace and blessings be upon him), did you not see how did your Lord deal with the People of the Elephant?
[Feel 105:2] Did He not put their scheme into ruin?
[Feel 105:3] And send flocks of birds upon them,
[Feel 105:4] Which hit them with stones of baked clay,
[Feel 105:5] So He made them like the leftover devoured leaves of farms?
There is no doubt that Hazrat Abdul-Muttalib followed the religion of Ibrahim (AS) and the biggest testimony is the event of theelephants, 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 Hazrat Abu Talib had said that he followed the religion of Hazrat Abdul-Muttalib – how can he become a pagan?
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.
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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: FromThabit [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 Allahsaid,
“Those who annoy Allah and the Prophet , Allah curses them in this life and in the hereafter” (33:57).
Quote:
Wahabi/Salafi say:
“The Prophet’s parents are in the fire,”
(MazAllah)
Al-Qadi Abu Bakr ibn al-`Arabi
the Maliki scholar was asked about the man who did say such a statement, and he replied,
“Such a man is cursed.”
---
The hadith refers to the uncle of the
Holy Prophet
(Sallallahu Alaihe-e-Wa-Sallam)
-------
Abu Lahab
LAHAB (EMBER)
"May both the hands of Abu Lahab be destroyed – and they are destroyed!
He will soon enter the flaming fire.
Lahab 111:1-3
---
In arabic the word "Abi" is used for father, uncle or any forefather. In the translation, this is stated as father but it does not mean biological father but rather as per the original hadith, the uncle of theHoly Prophet
---
Ghustakh of Rasool Allah(s)
This speech proves the Iman of Hz Abu Talib without a doubt
Eeman e Abu Talib
by Dr. Tahir ul Qadri
Video in Urdu : Here
---
The authority of RasulAllah sallAllahu 'alaihi wasallam in the Shari'ah
Allah has granted his Prophet sallAllahu 'alaihi wasallam the authority to dictate the rules of the Shari'ah. He can make things Halal and Haram and change rulings as he wishes.
Read: Here
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"Going to Hell"
The Hadiths about Hazrat Abu Talib going to hell, does not prove him being a Kafir (MazAllah), as ME and YOU might end up inhell despite of being Muslim!
---
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]
---
Allama 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.
Was Azar the Father of Prophet Abraham?
---
Surah Al Anaam - Verse 74
And when Ibrahim said to his sire, Azar : Do you take idle for
gods ? Surely I see you and your people in manifest error.
Surah Al Tauba - Verse 114
And Ibrahim asking forgiveness for his sire was only owing to
a promise that he made to him; but when it became clear to him
that he was an enemy of Allah, he declared himself to be clear
of him; most surely Ibrahim was very tenderhearted and forbearing.
In the above verses, the word ' Ab ' has been used for Azar. However, 'Ab'
has different meanings and does not necessarily mean 'Walid'(biological
father).
The Holy Prophet (صلى الله عليه وسلم) has said that the essence of his existence had been transmitted and ultimately conveyed to his immediate parents through a PURE, a Holy and Sanctified Progeny.
Now the word ' Ab ' in Arabic language may mean father as well asancestor
or even uncle as Ishmael ( Ismail ) the uncle of Jacob ( Yaqoub ) has been
addressed as ' Ab ' in the following Quranic verse ...
Nay ! were you witnesses when death visited Yaqoub, when he said
to his sons : What will you serve after me ? They said : Well
will serve your God and the God of your fathers, Ibrahim and Ismail
and Ishaq, one God only, and to Him do we submit. [ 2 : 113 ]
Since Ishmael was not the father of Jacob, and yet Quran uses the word 'Ab'
for him as uncle, then the usage of this word for other than biological father is established...
Besides Prophet Abraham prays for his biological father (Walid) along with the other believers, which clearly indicates that his biological father was not a polytheist. This is evident from the following Quranic verse ...
O our Lord ! grant me protection and my parents (Walidayn) and the
believers on the day when the reckoning shall come to pass. [14:41]
But what is surprising, that knowing for fact Ibrahim's (as)father was 'Tarakh' and not 'Azar'
Ibn Katheer in his work on history writes:
Ibrahim (as) was the son of Tarakh. When Tarakh was 75 years of age, Ibrahim ( as ) was born to him.
Reference: al-Bidaya wan Nahaya, by Ibn Katheer, v 1 p 139
This is also confirmed by Imam Tabari, as he gives the lineage ofIbrahim's (AS)
family in his history collection, but then also in his Commentary of the Quran he states that 'Azar' was NOT the father of Ibrahim (AS).
References:
- History of al-Tabari, v 1 p 119
- Tafsir Tabari, by Ibn Jarir al-Tabari, v 7 p 158
Hazrat Ibrahim was born in 2160 B.C. He was the son of Tarih binNahur bin Saroj bin RaAo bin Filij bin Abar.
Hazrat Ibrahim had two brothers also, whose names were Nahurand Haran.
Hazrat Loot Alai Salaam was the son of Haran.
Hazrat Ibrahim had two brothers also, whose names were Nahurand Haran.
Hazrat Loot Alai Salaam was the son of Haran.
It is certain through verses and hadiths that all of the grandfathers of our Prophet (صلى الله عليه وسلم) are clean believers. To say the opposite means to deny verses and hadiths.
In the 28th verse of the chapter At-Tawbah, it is stated that the polytheists are unclean. It is stated that all of the grandfathers of our Prophet (PBUH) are clean.
The following is stated in the chapter Ash-Shuara:Wa taqallubaka fissajidin.
That is, and thy movements among those who prostrate themselves. When the scholars of Ahl as-Sunnah interpreted that verse, they said all of his parents were believers. After the hadiths that state all of his grandfathers are clean believers reported, the following is stated at the beginning of the book Mawahib al-Ladunniyyah:
Ibn Abbas says:
"I transferred you from the generation of one prophet to the generation of another prophet. If a father had two sons, the Messenger of Allah descended from the one that had the prophethood."
The following is stated in a hadith: "You descend from the best men of each century." [Bukhari]
"Allah chose Kinana among the sons of Ismael, the Quraysh among the sons of Kinana and sons of Hashim among the Quraysh. And He chose me among them." [Muslim]
"I descend from the best people. My ancestors are the best people." [Tirmidhi]
"Allah chose me among the distinguished people of Arabia. I descend from the best people." [Tabarani]
"None of my grandparents committed fornication. I descend from the best fathers and clean mothers. If one of my grandfathers had two sons, I descended from the better one." [Mawahib]
"All of my ancestors beginning from Hazrat Adam were married couples. I am the best of you in terms of ancestors."[Daylami]
"I am the most honorable person among people. I am not saying it in order to boast." [Daylami]
[That is, I am informing you about the truth; it is my duty to inform you about the truth; if I do not mention it, I will be regarded to have failed to fulfill my duty.]
Those Hadiths and the verse in the chapter ash-Shuara indicate that all of the grandparents of our Prophet (صلى الله عليه وسلم) are clean believers.
Since unbelievers are dirty, it is impossible for the father ofHazrat Ibrahim to become an unbeliever.
Mullah Jami says: "A holy light shone on the forehead of Hazrat Adam because he had a particle of Muhammad (PBUH). That particle was transferred to Hazrat Eve, to Hazrat Seth from her and then to clean women from clean men and to clean men from clean women. That holy light was transferred to foreheads from foreheads together with that particle." [Shawahid]
That Holy light was not transferred to an unbeliever or to a believer who committed fornication. Therefore, Azar wasNOT the father of Hazrat Ibrahim (AS).
The name of Hazrat Ibrahim’s father was Taruh.
Azar was his uncle and stepfather.
In the 74th verse of the chapter al-Anam, the following is stated, "Ibrahim said to his father, Azar, ..." It is recorded in the interpretation of Baydawi that here the word father is used as atf al-bayan (an extra word to explain). When someone has two names, and when they are both used, it is understood that one of them is not famous but the second one is famous.
The second one is mentioned in order to clarify the ambiguity in the first one, which is not famous. The second one is called atf al-bayan.
Hazrat Ibrahim (AS) calls two people father. The first one is his own father, and the second one is his stepfather, who is also his uncle. According to the rules of laconic usage, rhetoric and fluency, the meaning of the verse is:
Ibrahim said to his father whose name was Azar. If it had not been so, it would have been enough to say, "He said to Azar” or "He said to his father."
If Azar had been his real father, the word “his father” would have been extra. We never say, “My father, Ali, is coming but we say, “My father is coming.”
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In the Quran, the Uncle is called the Father.
Hazrat Ismael is the uncle of Hazrat Jacob (Yaqub). However, in the Quran, “your father Ismael” is used instead of “your uncle Ismael”. His children say to Hazrat Yaqub, " thy fathers―of Abraham Ismael and Isaac..." (al-Baqara, 2/133) that is, "your father Ibrahim, your father Ismael and your father Isaac...". As a matter of fact, Hazrat Ismael is Hazrat Yaqub’s uncle, not father. It is stated in the interpretations that in the Quran, the uncle is called the father.
It is customary to call the uncle, the stepfather, the father-in-law and charitable people as ‘father’ not only among Arabs but also among other nations.
We call people who help others as “father” or “father of the poor” figuratively. We also call old people “father” to show respect to them.
It is known that old people are called “Mother Aisha”, “Mother Fatima” or “Mother Haji”.
When we call them so, it does not mean that they are our fathers or mothers. They are used to show respect.
We also call old men “uncle”, “grandfather”, and old women “aunt”, “grandmother although they are not our relatives.
Accordingly, although the real father of Hazrat Yaqub (pbuh) was Hazrat Isaac, Hazrat Yaqub (pbuh) was addressed “your father Ismael” in the Quran.
In his book, Kitabud-darj-il-munifa, Imam Suyuti proves that Azar is Hazrat Ibrahim’s uncle with evidence and resources.
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The Prophet Ibrahim- upon our Prophet Muhammad and upon him and their families, be Allah’s salaat and salaam- was the son ofTerah. This is mentioned in Genesis 11:26-27, and Genesis 11:31.
Ibn Kathir confirms in his Stories of the Prophets that this is the correct and widely held belief among the historians and biographers.(1)
He also says that the majority of the genealogists, among whom is the Companion and most knowledgeable exegete of the Qur’an, Ibn Abbas- radi Allahu anh- are agreed that the name of Ibrahim’s father is Tareh, and that the People of the Book, the Jews and the Christians, pronounce it Tarekh. (2)
So if Ibrahim’s father is Terah/ Tareh/Tarekh, then who is Azar,who the Qur’an calls as his “father”?
In Sura Maryam, we are told how he called his “father” to the religion, but:
His father answered, “Abraham, do you reject my gods? I will stone you if you do not stop this. Keep out of my way!”
Abraham said: “Peace be with you: I will beg my Lord to forgive you- He is always gracious to me- but for now I will leave you, and the idols you all pray to, and I will pray to my Lord and trust that my prayer will not be in vain.” (Q 19: 46-49)
Then, as Ibn Kathir says, he asked Allah to forgive his father in his supplications, but when it became clear to him that he is the enemy of Allah, he disassociated himself from him, as the Qur’an says:
Abraham asked forgiveness for his father because he had made a promise to him, but once he realized that his father was an enemy of God, he washed his hands of him. Abraham was tender-hearted and forbearing. (Q 9: 114) (3)
Now, in Surat al-An’aam of the Qur’an, this “father” is calledAzar.
Remember when Abraham said to his father, Azar, “How can you take idols as gods? I see that you and your people have clearly gone astray.” (Q 6: 74)
Likewise in a hadith narrated by the Imams Bukhari, Nasa’i,and al-Bazzar, we are told how:
Ibrahim will meet his father Azar on the Day of Rising, upon whose face is dust. Ibrahim will say to him: “Did I tell you not to disobey me?”
So his father will say to him: “Today I will not disobey you.”
So Ibrahim will say: “Oh Lord. You promised me not to disgrace me on the Day when all people are resurrected, so what disgrace is greater than that of my furthest father?”
So Allah will say: I have made Paradise forbidden for the kaafireen.”
This has led many, including Ibn Kathir, to believe erroneously that Azar is none other than Ibrahim’s father Tarekh, and that he possibly had two names, or one of them is a real name, and the other a nickname. (4)
However, this possibility is denied completely by the Qur’an itself, so that it is absolutely impossible.
As we have seen above, when Ibrahim, alayhi assalam, first became a Prophet, he called Azar to the faith, and Azar rejected it. Ibrahim left him, and continued to pray for his guidance, until it became clear to him that he is an enemy of Allah, after which he disowned him, disassociated himself from him, and washed his hands of him. He no longer asked Allah to forgive him, for the enemies of Allah will not be forgiven.
As the Qur’an itself says:
It is not fitting for the Prophet and the believers to ask forgiveness for the idolators- even if they are related to them- after having been shown that they are the inhabitants of the Blaze. Abraham asked forgiveness for his father because he had made a promise to him, but once he realized that his father was an enemy of God, he washed his hands of him.
(Q 9: 113-114).
The Qur’an is telling the Prophet and his Companions to learn from the example of Ibrahim, and to stop asking forgiveness for their disbelieving relatives. But in Surat Ibrahim, the Qur’an tells us that much later, after Ibrahim’s trials with his people, and his leaving his homeland, and after going to Mecca, and his eldest son Ismail had grown up and helped him build the Kaaba, he prayed to Allah:
Praise be to God, who has granted me Ishmael and Isaac in my old age: my Lord hears all requests! Lord, grant that I and my offspring may keep up the prayer. Our Lord, accept my request. Our Lord, forgive me, my parents, and the believers on the Day of Reckoning.
(Q 14: 39-41)
So here we see the Prophet Ibrahim, alayhi assalam, asking Allah to forgive his parents. This is decades after having abandoned prayers forAzar. This is clear proof that Azar is not the same person asIbrahim’s actual father Tarekh. It shows that Tarekh and Ibrahim’s mother were believers.
Furthermore, we have here what in Arabic is known as atf: conjunction, or coupling. Ibrahim joined the believers to his parents in the du’a (5), as if he was saying:
“Forgive me, my parents and the rest of the believers.”
So why does Ibrahim call Azar his father in the Qur’an?
That is because in the Arabic language, and in the language of the Qur’an itself, a “father” could be the actual father of a person, or his ancestor, his uncle, or the person who raised or adopted someone.
The Qur’an tells us that when the Prophet Jacob was on his death bed, he said to his sons,
“What will you worship after I am gone?”
They replied, “We shall worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, one single God: we devote ourselves to Him.” (Q 2: 133)
Here, the term “father” is used to describe Ya’qoob’s actual father Is-haaq, his grandfather Ibrahim, and his uncle Isma’il, alayhim assalam.
And so as the Qur’an calls Ismail the “father” of Ya’qoob, likewise it calls Azar the “father” of Ibrahim, when they are their uncles.
Another example is found in the story of our Prophet Muhammad, salla Allahu alayhi wa aalhi wa sallam.
As is well known in the biographies and hadith collections, the Prophet, at the age of 12, traveled with his uncle, who had adopted him and raised him, to Syria for trade. There they met the monk Bahira,who recognized that the child is a Prophet.
He said to Abu Talib: What is this boy’s relation to you?
He replied: This is my son.
So Bahira replied: His father should not be alive.
So he said: My nephew.
Here we saw Abu Talib calling his nephew “my son.”
Likewise, the Prophet Muhammad called him his “father”.
“My father and your father are in the fire.”
As is narrated in the hadith collection of Imam Muslim, a man came to the Prophet and said: “Where is my father?”
So the Prophet replied: “In the fire.”
Then after the man walked away, the Prophet wanted to console him, so he said to him:
“My father and your father are in the fire.”
Here, the Prophet was referring to his uncle (Abu Lahab).
And his uncle Abu Talib who raised him.
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---
Imam ul Haramain Syed Ahmed Dhelan Makki (RA) in his book:
“Asnal Matalib” 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) inSeerah ibn Hisham it reports a hadith that Hazrat Abu Talib (RA) 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: Read More: Here
How could he not believe when Bahira (the Monk) had told him that his nephew was to be a Prophet, and when Abu Talib composed many lines of poetry praising his nephew’s religion as the best religion!
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The Holy Prophet (صلى الله عليه وسلم) had said in the hadith narrated byAbu Nu’aym:
“Allah did not cease moving me from the tayyib backs/loins to the taahir wombs…no two branches branched out of a line except that I was in the best of them.”
As the scholars say, only the believing men and women are described as taahir, and this shows that all of his ancestors, fathers and mothers from Adam and Eve, to Ibrahim’s parents and Abdullah and Aminah were believers. (6)
We also saw the Prophet Muhammad, salla Allahu alayhi wa Alihi wa sallam, call the wife of Abu Talib, as “my mother,” just as he called Abu Talib his father. When she died and her grave was dug out, he, salla Allahu alayhi wa Alihi wa sallam, went into it, laid down on it, and prayed to Allah Most High:
“O Allah, forgive my mother Fatima bint Asad…by the right of Your Prophet, and the Prophets before me, for You are the Most Merciful of the merciful.” (7)
Thus, Azar, as the Qur’an, the Seera of our Prophet, and the hadiths all show, was Ibrahim’s uncle. It’s possible that Ibrahim was raised by his uncle just as our Prophet Muhammad was raised by his uncle, and as our Prophet Muhammad said, no one was more similar to Ibrahim then he himself.
This is also a possible explanation of Ibrahim’s describing him on the Day of Judgment as “my furthest father”. Some interpreted to mean that he is far away from me, because he is a disbeliever, but it is possible that it means that he is not his actual father, but one step away from that: his uncle.
And had Ibrahim been the flesh-and-blood son of Azar, Azar would not have said to him:
“Abraham, do you reject my gods? I will stone you if you do not stop this. Keep out of my way!”
Would someone stone his own flesh and blood?
Furthermore, when Azar had rejected Ibrahim’s call, Ibrahim prayed to God:
Forgive my father, for he is one of those who have gone astray, and do not disgrace me on the Day when all people are resurrected. (Q 26: 86-86)
Notice that he only asked forgiveness for one person. Had his parents been disbelievers, he would not have asked forgiveness only for his father and not for his mother.
And likewise in the hadith of Bukhari mentioned above, Ibrahim says:
“Oh Lord. You promised me not to disgrace me on the Day when all people are resurrected, so what discgrace is greater than that of my furthest father?”
Had Ibrahim’s actual parents been disbelievers, Ibrahim’s mother would have been mentioned as well. Instead, only one person is mentioned.
This all shows that this one person could not have been his actual father. For Ibrahim prayed for the believers and among them especially his parents in his old age by saying:
Our Lord, forgive me, my parents, and the believers on the Day of Reckoning. (Q 14: 41)
This verse, as we discussed above, is alone absolute proof that hisparents where believers, and that the person Ibrahim stopped asking Allah’s forgiveness for was someone else- his uncle.
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1) Ibn Kathir, Qisas al-Anbiyaa’, Beirut and Damascus: Dar al-Khayr, 1997, p. 117.
2) Ibid, p. 120.
3) Ibid.
4) Ibid, p. 120-1.
5) Saleh al-Ja’fari, As-Seera al-Nabawiyya al-Muhammadiyya, Cairo: Dar Jawami’ al-Kalim, 1993, p. 15.
6) Hasan al-Adawi al-Hamzawi, An-Nafahat ash-Shadhliyya fee Sharh al-Burda al-Busiriyya, Beirut: Dar Al-Kotob al-Ilmiyah, 2005, p. 34.
7) Narrated by at-Tabarani, Abu Nu’aym, and al-Haythami among others.
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HADHRAT ABU TALIB (رضئ اللھ تعالی عنہ) IS SAVED
Salafis and their like minded groups spend their life times trying to reduce the respect of Prophet Mohammad ( صلى الله عليه و آله وسلم ), by equating him with sinful human beings. They also go overboard and claim Prophet's ( صلى الله عليه و آله وسلم ) parents and his respected Uncle Hadhrat Abu Talib (رضئ اللھ تعالی عنہم اجمعین ) are Mushrikeen (ma'azallah, astaghfirullah). They misinterpret some Ahadith to fool innocent people.There are some differences of opinions even among Ahle Sunnah in this context.(1) Some claim Hadhrat Abu Talib (رضئ اللہ تعالی عنہ)ma'zallah, Astaghfirullah, died on Kufr.(2) Some say, we should keep silence in this issue because any statements or interpretations against Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) in establishing Kufr on him could become cause of grief for Prophet Mohammad ( صلى الله عليه و آله وسلم ). Causing grief to the Prophet ( صلى الله عليه و آله وسلم )may invite Allah's ( سبحانہ و تعا لی ) wrath in this world and in Hereafter. Remember Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was father figure for the Prophet ( صلى الله عليه و آله وسلم ) who took care of him from his childhood, in thick and thin.(3) Some scholars say that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was, indeed, a Muslim.We have discussed this issue and have provided correct interpretations of related Ahadith, in the light of Quran and Sunnah. Read the following Ahadith.
(1) It is in Hadith - Narrated Al-Musaiyab : When Abu Talib (رضئ اللہ تعالی عنہ) was on his death-bed, the Prophet ( صلى الله عليه و آله وسلم ) went to him while Abu Jahl was sitting beside him. The Prophet ( صلى الله عليه و آله وسلم ) said to him : “O Uncle! Say Laa Ilaaha Illallah - an expression with which I will defend your case before Allah ( سبحانہ و تعا لی )”. Abu Jahl and Abdullah bin Umayyah said, “O Abu Talib (رضئ اللہ تعالی عنہ)! Will you leave the religion of Abdul-Muttalib (رضئ اللہ تعالی عنہ)?” They kept saying this till Abu Talib’s (رضئ اللہ تعالی عنہ) last statement was, “I am on the religion of Abdul Muttalib (رضئ اللہ تعالی عنہ)”. So the Prophet ( صلى الله عليه و آله وسلم ) said, “I will keep asking Allah ( سبحانہ و تعا لی ) for your forgiveness unless I am forbidden to do so”. Thereupon, verse 113 of Surah at-Tawbah was revealed, in which Allah( سبحانہ و تعا لی ) says, “It does not befit the Prophet ( صلى الله عليه و آله وسلم ) and the believers to ask Allah’s ( سبحانہ و تعا لی ) forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire”.] (Bukhari)The following are some important points in this context.(i) The last Narrator of the above Hadith, Al-Musaiyab, embraced Islam after the fall of Makka ( 11 years after the death of Hadhrat Abu Talib - رضئ اللہ تعالی عنہ). Also, he was not present at the time of Hadhrat Abu Talib's (رضئ اللہ تعالی عنہ) death. It is on this account that al Aini, in his commentary has remarked that this tradition is Mursal (Dha'eef).(Al Aini, Chapter Janaiz, Vol 4, Page 200).We cannot take Dha'eef Hadith to establish Kufr of Hadhrat Abu Talib(رضئ اللہ تعالی عنہ) (Astaghfirullah ).(ii) There is another, very serious issue with this Hadith. Verse 113 of Sura at-Tauba is mentioned in this Hadith and it is claimed that it was revealed at the time of the death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ). We have provided this verse below.It is in Quran - مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ [ Meaning - It does not befit the Prophet and the believers to ask Allah’s (سبحانہ و تعا لی ) forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of Hellfire ] (At-Tauba - 113)It is a consensus (Ijma) of all scholars and A'imma that the entire Surah at-Tauba (Bara'a) was revealed in 9th year of Hijra in Madinah.It is in Hadith - Narrated Al-Bara -The last Sura that was revealed was Bara'a.... (Bukhari, Kitabut Tafseer, Vol 6, # 129)The above fact is also mentioned in (i) Tafseer-e-Qurtubi (Vol. 8, Page 49), Shawkani (Vol 3, Page 316) and many other Tafaaseer.As-Sawi has written on the Hashiya (gloss) on the tafseer Jalalayn, as follows:"This sura (at-Tauba) was sent down as a whole. The Messenger of Allah ( صلى الله عليه و آله وسلم ) said, "The Qur'an was sent down ayat by ayat except for Surat Bara'a (sura at-Tauba) and the sura 'Say: He is Allah, One' (112). They were sent down accompanied by seventy thousand angels."The death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) occurred in 619 AD, the year of sorrow ( عام الحزن ), which was three years before Hijra.Thus the difference between the death of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) and revelation of Sura at-Tauba (and of course the above verse) is 12 long years.How this verse got added in the narration of the above Hadith is not known?It is an Ijma of Ulema that the entire Sura at-Tauba was revealed at one time in Madina in 9th Hijra. At the same time, some Ulema have also mentioned in their books that this verse was revealed 12 years ago in Makka when Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) died. There seems some misunderstanding here. We will leave this issue to our respected Muhadditheen for their wise counsel and interpretation.
Therefore, the correct understanding of the above Hadith is as follows:
(i) We have proved, beyond doubt, in the light of Quran and Ahadith, that all ancestors of Prophet Mohammad ( صلى الله عليه و آله وسلم ), from Adam ( علیھ السلا م ) till Abdullah(رضئ اللہ تعالی عنہ), were either Prophets or virtuous Momineen and were best among their people. Therefore, they are the recipients of plentiful bounties in Hereafter.We consider it a sin to even discuss about their salvation.
(ii) As per the above Hadith, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) confirms that he is on the religion of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ). This is more than sufficient proof that he died as Momin.(iii) Hadhrat Abu Talib's (رضئ اللہ تعالی عنہ) understanding about the faith of Hadhrat Abdul Muttalib's (رضئ اللہ تعالی عنہ) was different from the understanding of Makkan Pagans, like Abu Jahel, Abu Lahab, etc.Look at the difference between them. Abu Jahel, Abu Lahab and other pagan chieftains were Idol worshipers who misled innocent Arabs into Idol worship. They claimed Idol worship was the religion of their forefathers. As against this, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was a monotheist.Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) supported Prophet Mohammad ( صلى الله عليه و آله وسلم ) during the propagation of Islam. He performed the solemn marriage of Prophet Mohammad ( صلى الله عليه و آله وسلم ). He was with him during the worst three-year torture of Muslims in the hands of Makkan Pagans. He supported Prophet Mohammad ( صلى الله عليه و آله وسلم ) when he became orphan in his childhood. As a matter of fact, he was a father figure for Prophet Mohammad ( صلى الله عليه و آله وسلم ). The bond of love between the two was unique and ever lasting.Look at Abu Jahel and other Makkan pagans. They did everything in their power to stop the spread the Islam. They were the enemies of Allah ( سبحانہ و تعا لی ) and His Apostle ( صلى الله عليه و آله وسلم ). Whereas, Hadhrat Abu Talib(رضئ اللہ تعالی عنہ) was the supporter and follower of Allah (سبحانہ و تعا لی ) and His Apostle ( صلى الله عليه و آله وسلم ) even in testing times.Why would Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) support Prophet Mohammad ( صلى الله عليه و آله وسلم ) in propagating Islam if he did not believe in it? He had seen the Prophet ( صلى الله عليه و آله وسلم ) very closely since his childhood. He loved him more than his own sons. He knew the Prophet ( صلى الله عليه و آله وسلم ) was honest and every word coming out of his mouth was truthful. He knew Makkan pagans were wrongdoers and Idol worshipers. Therefore he stood as a solid rock in supporting the Prophet ( صلى الله عليه و آله وسلم )and Deen-e-Islam.(iv) The question arises, if Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was the follower of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and Islam, then why Prophet Mohammad ( صلى الله عليه و آله وسلم ) went to him when he was on the death bed and asked him to say Laa Ilaaha Illallah?The reason was, Prophet Mohammad ( صلى الله عليه و آله وسلم )wanted Makkan Pagans to know that Abu Talib (رضئ اللہ تعالی عنہ) was Muslim. When Prophet Mohammad ( صلى الله عليه و آله وسلم ) wanted Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) to declare Laa Ilaaha Illallah in front of Makkan Pagans, Abu Jahel and others, who were present there, tried to mislead him and repeatedly told him that he should not convert himself from the Deen of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ). In answer to this, Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) confirmed that he was on the Deen of Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ), who was also a Muslim. He uttered the last words to instill some sanity into Pagans' minds and to lead them into Islam. Alas, they did not understand the wise counsel of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ).(v) Another question arises, why Prophet Mohammad ( صلى الله عليه و آله وسلم ) said, “I will keep asking Allah ( سبحانہ و تعا لی ) for your forgiveness unless I am forbidden to do so”.The reason was Prophet Mohammad ( صلى الله عليه و آله وسلم )wanted many bounties for Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) in Hereafter for his extraordinary services to Islam.It is in Quran - وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ [ Meaning - "And your Lord shall give you so that you will be pleased".] (Ad-Duha - 5)When Prophet Mohammad ( صلى الله عليه و آله وسلم ) prays for something, Allah's ( سبحانہ و تعا لی ) rewards come as a showering rain. The Prophet ( صلى الله عليه و آله وسلم ) says "I will keep on asking for Hadhrat Abu Talib (رضئ اللہ تعالی عنہ)to an extent that he gets plentiful; and he ( the Prophet صلى الله عليه و آله وسلم ) is forced to stop asking for more bounties for him.Thus, the above Hadith provides authentic prove, beyond doubt, that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) lived and died as Muslim.(2) It is in Quran - أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ [ Meaning - Did he not find you Orphan and give you Shelter.] (Ad-Dhuha - 6)The above Quranic verse testifies that Allah ( سبحانہ و تعا لی )provided Shelter to Prophet Mohammad ( صلى الله عليه و آله وسلم ) when he was orphaned in childhood.Who were the people chosen by Allah ( سبحانہ و تعا لی ) for this purpose?The Prophet's ( صلى الله عليه و آله وسلم ) father died when he was not even born. His mother died when he was six years old. At the tender age of 6, he became orphan.
The first person chosen by Allah ( سبحانہ و تعا لی ) to shelter the Prophet ( صلى الله عليه و آله وسلم ) was his grandfather Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ). But Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ) died two years later.At the age of 8, the Prophet ( صلى الله عليه و آله وسلم ) came under the guardianship of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) who provided shelter to him and loved him more than his own sons till he died in Makka, during the year of sorrow, three years before Hijra. If Abu Talib (رضئ اللہ تعالی عنہ) was a Mushrik (nauzubillah, Astaghfirullah), Allah ( سبحانہ و تعا لی ) would not have given the Prophet ( صلى الله عليه و آله وسلم ) under his guardianship and would not have mentioned about it in Quran as an act of kindness.
It is in Hadith - Bukhari narrated that Prophet Mohammad ( صلى الله عليه و آله وسلم ) said : "I and the custodian of an orphan are like this (together) in Paradise", and he joined his forefinger and middle finger together. (Bukhari)It is in Hadith -Ibn Majah also narrated on the authority of Abu Huraira (رضئ اللہ تعالی عنہ) that Prophet Muhammad ( صلى الله عليه و آله وسلم ) said: "The best Muslim house is a house in which an orphan is well treated; and the worst Muslim house is a house in which an orphan is badly treated." (Ibn Maja)
The death of Hadhrat Abu Taleb (رضئ اللہ تعالی عنہ) occurred at the end of 3-year torturous boycott of Prophet Mohammad ( صلى الله عليه و آله وسلم) and Sahabah by Makkan Pagans. During this boycott, safety of the Prophet ( صلى الله عليه و آله وسلم ) was a major concern. It is reported that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) played a key role in this context. At nights Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) used to switch Prophet’s( صلى الله عليه و آله وسلم ) bed with his own sons’ beds to save Prophet ( صلى الله عليه و آله وسلم ) from Pagans' attacks.It is reported that Fatima bint Asad (رضئ اللہ تعالی عنہا) (mother of Hadhrat Ali - رضئ اللہ تعالی عنہ ), was the second woman to accept Islam, after Khadijatul Kubra (رضئ اللہ تعالی عنہا). Abu Talib (رضئ اللہ تعالی عنہ)and Fatima bint Asad (رضئ اللہ تعالی عنہا), loved Prophet Muhammad ( صلى الله عليه و آله وسلم ) more than they loved their own children. Both were ready to sacrifice their sons for Prophet Muhammad ( صلى الله عليه و آله وسلم ). Such love could have only one source - trust in Prophet ( صلى الله عليه و آله وسلم ) and faith in Islam.It is in Hadith - عن أنس بن مالك قال: لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما - دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال: "رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة". ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال: "الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين". وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم.
- رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح -Narrated by Anas bin Malik (رضئ اللہ تعالی عنہ). He said: When the mother of ‘Ali bin Abu Talib (رضئ اللہ تعالی عنہ) — Fatimah bint Asad bin Hashim (رضئ اللہ تعالی عنہا) died, Allah’s Messenger ( صلى الله عليه و آله وسلم )called on her and sat down by the head of the bed and said, “O dear mother, may Allah ( سبحانہ و تعا لی ) have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s ( سبحانہ و تعا لی ) pleasure and for a good reward in the Hereafter.” Then he (the Prophet- صلى الله عليه و آله وسلم ) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger ( صلى الله عليه و آله وسلم ) poured some water into his hands. Then Allah’s Messenger( صلى الله عليه و آله وسلم ) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin. Then Allah’s Messenger ( صلى الله عليه و آله وسلم ) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave (رضي الله عنهما ) to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger ( صلى الله عليه و آله وسلم ) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger ( صلى الله عليه و آله وسلم ) entered and lay down in (the grave), and said, “It is Allah ( سبحانہ و تعا لی ) Who controls life and death, and He is Ever living and will never die. (O Allah - سبحانہ و تعا لی ) forgive my mother—Fatimah bint Asad (رضئ اللہ تعالی عنہا) and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad - صلى الله عليه و آله وسلم) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq (رضي الله عنهما )lowered her into the grave. (Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189)Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) used to write poetry in praise of Prophet Mohammad ( صلى الله عليه و آله وسلم ) which was very popular among Sahabah.(3) It is in Hadith - Narrated Abdullah bin Dinar (رضئ اللہ تعالی عنہ): My father said, “I heard Ibn ‘Umar (رضئ اللہ تعالی عنہ) reciting the poetic verses of Abu Talib (رضئ اللہ تعالی عنہ) :
And a white (person) (i.e. the Prophet - صلى الله عليه و آله وسلم ) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows. ”
Salim’s father (Ibn Umar - رضئ اللہ تعالی عنہ) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet ( صلى الله عليه و آله وسلم ) while he was praying for rain.
He did not get down till the rain water flowed profusely from every roof, water passage:
And a white (person) ( Prophet Mohammad - صلى الله عليه و آله وسلم ) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows.... And these were the words of Abu Talib(رضئ اللہ تعالی عنہ).” (Bukhari, Book 2, Volume 17, Hadith 122)Read the above Hadith once more. Every word of the poetry written by Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) shows his Iman in both the Prophet ( صلى الله عليه و آله وسلم ) and Islam. If he did not have Iman, if he was not one of the greatest among the Sahaba, other Sahabah would not have repeated his poetry among themselves.
(4) It is in Hadith - Hadhrat Abbas bin Abdul-Muttalib (رضئ اللہ تعالی عنہ) said to the Prophet ( صلى الله عليه و آله وسلم ), “You have not been of any benefit to your uncle Abu Talib (رضئ اللہ تعالی عنہ) (though) by Allah( سبحانہ و تعا لی ), he protected you and used to become angry for your sake”. The Prophet ( صلى الله عليه و آله وسلم ) said, “He is in shallow fire, and had it not been for me, he would have been in the bottom of Hell fire”. (Bukhari)
Muhadditheen have mentioned that the chain of narrators of the above Hadith is weak. Therefore, some Ahle Sunnah scholars say that to establish Kufr on Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) on the basis of such narrations may cause grief to Prophet Mohammad ( صلى الله عليه و آله وسلم ). Becoming a source of grief for the Prophet ( صلى الله عليه و آله وسلم) means inviting Allah's ( سبحانہ و تعا لی ) wrath in both the worlds.Salafis and their like minded Groups try to mislead innocent Muslims citing the textual meanings of the above Hadith. If we take the literal (textual) meaning of this Hadith, we will have to deny many authentic Ahadith and Quranic verses mentioned above.We know both Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) and Hadhrat Abdul Muttalib (رضئ اللہ تعالی عنہ) were monotheists, and belong to the chain of people who are the recipients of exclusive bounties in Hereafter. Therefore, we consider it a sin to even discuss about their salvation.In view of overwhelming facts and authentic Ahadith , it is important that we understand the above Hadith in its correct perspective.Therefore, the correct interpretation of the Hadith is as follows.Hadhrat Abbas (رضئ اللہ تعالی عنہ) asked the Prophet ( صلى الله عليه و آله وسلم) (what would have happened if) you had not been able to benefit your uncle Abu Talib (رضئ اللہ تعالی عنہ) who protected you throughout his life. The answer of the Prophet ( صلى الله عليه و آله وسلم ) was, (even in such a case) I would have taken him out of the bottom of Hell fire to the shallow minimum prescribed for Hell dwellers.How did we reach to the above interpretation? Read the following Hadith which confirms our above interpretation and understanding.
(5) It is in Hadith - 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 (رضئ اللہ تعالی عنہ) said: "I said: 'Messenger of Allah ( صلى الله عليه و آله وسلم ), do you hope anything for Abu Talib (رضئ اللہ تعالی عنہ)?' He (the Prophet - صلى الله عليه و آله وسلم )replied: 'I hope for everything good (for him) from my Lord.'"(Tabaqat , Ibn Sa'd - 1 : 118)The above Hadith clearly establishes the fact that Hadhrat Abu Talib(رضئ اللہ تعالی عنہ) was a Muslim.The following Hadith (#6) is mentioned in Seerah Ibn Hisham (compiled by Ibn Ishaq), the first Seerah book (Biography of Prophet Mohammad - صلى الله عليه و آله وسلم ) which is over 150 years older than Bukhari and Muslim and his rijal (narrators) are much more stronger.(See Abu Zahra, Shaykh of Al-Azhar's book "Khatam Un Nabiyeen").(6) It is in Hadith - Abdul Haq Muhaddith Dehalwi (r) has narrated from Ibn-e-Ishaq: When the time of death of Abu Talib (رضئ اللہ تعالی عنہ) drew near; Hadhrat Abbas (رضئ اللہ تعالی عنہ) noticed that he is moving his lips silently. He brought his ears close to Hadhrat Abu Talib's (رضئ اللہ تعالی عنہ) mouth and said to Rasulullah ( صلى الله عليه و آله وسلم ) "O nephew, I swear upon Allah ( سبحانہ و تعا لی ), my brother has recited that Kalima, which you were telling him to recite".(7) Shaikh Abdul Haq Muhaddis Dehalwi (r) wrote in another narration, it has also been recorded that Rasulullah ( صلى الله عليه و آله وسلم ) said in reply: "I have heard it."SCHOLARS' OPINIONS(1) Many well known Imams like al-Qurtubi, al-Subki, and al-Sha`rani, etc., have written that Abu Talib (رضئ اللہ تعالی عنہ) was saved.(2) Shaikh Ul Islam, Mufti of Makka al-Mukarrama, Sayyid Ahmad Zayni Dahlan in his book Asna al-Matalib fi Najaat Abi Talib (The Purest Claims of the Salvation of Abu Talib) proved that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) was indeed a Momin. He cited the opinions of Imam al-Suhaymi, Shaykh Ahmad ibn `Abd Allah al-Mirghani,Mufti of Makka and others in this context. (Cairo: Muhammad Effendi Mustafa, 1305/1886)
(3) Seerah Ibn Hisham (compiled by Ibn Ishaq), is the first Seerah book (biography of Prophet Mohammad - صلى الله عليه و آله وسلم ) which is over 150 years older than Bukhari and Muslim and his rijal (narrators) are much more stronger. (See Abu Zahra, Shaykh of Al-Azhar's book "Khatam Un Nabiyeen").As a matter of fact, Ibn Hisham (رضئ اللہ تعالی عنہ) is the Grand Shaikh of Bukhari and Muslim and they have taken many narrations from him. Ibn Hisham (رضئ اللہ تعالی عنہ) was born in 70 AH (10 years before Imam Abu Hanifah - رضئ اللہ تعالی عنہ) so he was a Tabi'i, who took narrations directly from Sahaba.In Seerah Ibn Hisham, which is the most authentic book, a Hadith has been mentioned in which Hadhrat 'Abbas (رضئ اللہ تعالی عنہ),confirmed that Abu Talib (رضئ اللہ تعالی عنہ) recited the Shahadah.
(4) Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) is reported to have said to Prophet Mohammad ( صلى الله عليه و آله وسلم ) :"By the falling stars! You never once lied to me"Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) persuaded and forced the Quraish until they rescinded their 3-year embargo of the Muslims in Makka and annulled their pact. On that occasion Abu Talib (رضئ اللہ تعالی عنہ) is reported to have informed the Prophet Mohammad ( صلى الله عليه و آله وسلم ) as follows:"Did the news not reach you that the charter was torn to pieces and that everything Allah ( سبحانہ و تعا لی )dislikes is destined to ruin"[Narrated mursal from al-Zubayr ibn Bakkar (d. 256) by Ibn `Asakir in Tarikh Dimashq (66:320) and 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)](5) Ibn Abd al-Wahhab an-Najdi states, when Prophet Mohammad, ( صلى الله عليه و آله وسلم ) was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Hadhrat Abu Talib (رضئ اللہ تعالی عنہ),prayed for rain through the Waseela of the Prophet ( صلى الله عليه و آله وسلم). (Seeratur Rasul, By Ibn Muhammad bin Abd al-Wahhab al Najdi).It is reported that before the advent of Prophet Mohammad ( صلى الله عليه و آله وسلم ), people, who followed Hadhrat Ibrahim's ( علیھ السلا م )religion, and even Christians and Jews, used to pray with the Waseelah of Prophet Mohammad ( صلى الله عليه و آله وسلم ) (who, they knew was coming).As against this, the Makkan Pagans used to ask their Idols, like Laat and Uzza for favors.(6) Some people quote adulterated versions of Imam Abu Hanifa's theological booklet al-Fiqh al-Akbar, which is an outstanding statement of Sunni doctrine, the Imam wrote to clarify the Sunni `Aqida. There seems to be some discrepancies in this booklet about Prophet's ( صلى الله عليه و آله وسلم ) parents.
Regarding the discrepancies in the text (matn), of Fiqh al-Akbar, it is observed that in some of the manuscripts (nusakh) of al-Fiqh al-Akbar some words are there that differ from what is in other manuscripts.For example, we find in some of them - "... and the two parents of the Prophet ( صلى الله عليه و آله وسلم ) died on the innate nature" (Mata `ala al-Fitra). In some others, it is mentioned - ".... did not die on disbelief" (Ma mata `ala al-Kufr). While in other ones, we find - ".... died on disbelief" (Mata `ala al-Kufr) (Astaghfirullah).
Allama al-Kawthari noted that the word fitra can easily be altered to kufr in 'Kufic Arabic calligraphy'. Therefore, it is highly probable that the copy with "died on the innate nature" was changed to "died on disbelief".Let Allah's - سبحانہ و تعا لی curse be on them who altered Fiqh al-Akbar.[Reference - Dr. `Inayatullah Iblagh al-Afghanistani, Doctorate thesis: al-Imam al-A`zam Abu Hanifa al-Mutakallim (The Greatest Imam: Abu Hanifa, The Theologian), 2nd edition, with supervision of Dr. Muhammad Ali Mahjub, Minister of Awqaf and President of the Supreme Council for Religious Affairs, Cairo, 1987.] The devils who changed this booklet to prove Kufr (Astaghfiruallah - Nauzubillah) for the parents of the Prophet ( صلى الله عليه و آله وسلم ) may have also attempted it in the case of Hadhrat Abu Talib (رضئ اللہ تعالی عنہ). A detailed research may establish facts in this context.
As we have mentioned above, Shaykh al Islam, Mufti of Makka al Mukarrama Sayyid Ahmad Zayni Dahlan (r) 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) wrote that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) died as Muslim. However, his student, Ala Hadhrat Ahmed Radha Khan (r) differed with Shaikh Dahlan (r).Shaikh Abdul Haq Muhaddith Dehalwi (r) and most of the Ahle Sunnah Ulema of the last two to three centuries believed that Hadhrat Abu Talib (رضئ اللہ تعالی عنہ) is one of the greatest Sahabi-e-Rasool ( صلى الله عليه و آله وسلم ).