Taqaiyah Ahle Duniya ko Bhala Phir Kaun Samjhata rd+S¸;k vgys nqfu;k¡ dks Hkyk fQj dkSu

Ayaan duniya pe ho jata jo Iman-e-Abu Talib (a.s.) le>krk

v;k¡ nqfu;k is gks tkrk tks bZekus vcw rkfyc
Now I’m changing this to :
Changed
Taqaiyah Ahle Eiman ko Bhala Phir Kaun Samjhata rd+S¸;k vgys bZek¡ dks Hkyk fQj dkSu
Ayaan duniya pe ho jata jo Iman-e-Abu Talib (a.s.) le>krk

This is the proper reply of your objection. There are also references of many books
in the article, you can search them in those books.

Abu Talib the Victimised Mo’min In Sunni and Shia Books

June 11, 2010 — Syed Moosawi
Imam Zayn al-Abidin (a.s), is reported to have said, "I WONDER WHY PEOPLE DOUBT THE FAITH OF ABU TALIB,
WHEN A WOMAN CANNOT CONTINUE HER MATRIMONIAL ALLIANCE WITH A NON-MUSLIM HUSBAND AFTER SHE
HAS EMBRACED ISLAM, AND FATIMA BINT ASAD WAS AMONGST THOSE WOMEN WHO EMBRACED ISLAM AT A
VERY EARLY STAGE AND STILL REMAINED HIS WIFE TILL HE BREATHED HIS LAST. 

Abu Talib is one of the most victimized Mo’mins in the conspiracy against Ahlul Bayt (a.s.). He was the main person
who supported and defended the Prophet Mohammad (s.a.w.a.) against the enemies of Islam in Mecca. That was
not because of blood relation being the uncle of the Prophet, as the Prophet (s.a.w.a.) had many uncles amongst
them was Abu Lahab who was along with his wife with the staunch enemies of the Prophet.(Sura Masad attacks
them openly). Abu Talib supported the Prophet because he had great faith in His message being the last and final
message from Allah (s.w.t.). The faith of Abu Talib was expressed through his sayings which came in the form of
poetry as he used to say (I verily know that the religion of Mohammad)  ( Is the best among all religions)(Tareekh
Ibn Katheer 3:42, Fat-h al-Baari Fi Shar-h Saheeh al-Bukhari 7:153, Al-Isaabah 4:116 and many other sources).

Abu Talib used to say (Verily Allah has honored His Prophet Mohammad The most honored among Allah’s
creatures is Ahmad Allah has derived a name for Him from His name 
So Allah is Mahmood and He is Mohammad) (Dala’il al-Nobowwah by Abu Na’eem 1:6, Tareekh Ibn Asaakir 1:275,
Tareekh I Ibn Katheer 1:266, Al-Isaabah by Ibn Hajar 4:115, Al-Mawaahib Alladunniah by Al-Qastalaani 1:518
narrating from Tareekh al-Bukhaari. 

Enemies of Ahlul Bayt who were the Umayyad and Abbasid governments and their people fabricated stories and
false Hadeeths against Abu Talib claiming that he was a Kafir. This allegation was not acceptable by Muslim public
during the time of Mu’awiyah otherwise he could have mentioned it in his war against Imam Ali (a.s.). It was
supported afterward by fabricated narrations   and publicized by Umayyad and Abbasid governments to harm the
status of Imam Ali (a.s.) in the eyes of ignorant public. 
Examining the narrations against Abu Talib: 
If you take the so called Hadeeths narrated against Abu Talib and examine the narrators, you will not find them
but liars and non-trusted people such as:- 

1- Sa’eed Bin al-Musayyab who was an open enemy of Imam Ali (Sharh al-Nahj by Ibn Abil Hadeed 1:370).
This man refused to pray Salat al-Janazah on Imam Ali Zainul Aabideen al-Sajjad (a.s.)(Shaikh al-Abtah 66)
(Al-Waaqidi as in Al-Ghdeer 8:9). 
2- Sufyan al-Thawri was a narrators against Abu Talib. This Sufyan al-Thawri is not only an enemy of Imam Ali
(a.s.) but also known even among Sunni scholars to be narrating from liars as the Al-Thahabi admitted in
Meezan al-E’tidal 1:398.  
 3- al-Zohri who was an open enemy of Imam Ali (a.s.) and a big liar up to the extreme extend that he claimed
a Hadeeth that ( Verily Ali and Al-Abbas are fro the people of hellfire and they will not die as Musalims).
This Zohri is mentioned in Sunni books as a fabricator of Hadeeths ( Meezan al-E’tidal by al-Thahabi 3:126). 
4- Abdul Malik bin Omair al-Lakhmi who lost his memory as the famous Sunni scholar Abu Hatim said about
him(al-Ghadeer 8:23). Ahmad bin Hanbal used to say about him that his narrations are very weak (Meezan
al-E’tidal by al-Thahabi 2:151). 
5- Abdul Azeez al-Dara wardi about whom Ahmab bin Hanbal said ( Arabic:Laisa howa bishaie, means : he has
no value at all) (Meezan al-E’tidal by al-Thahabi 2:128). Ahmad bin Hanbal said also about him that he
narrates falsehood. (Meezan al-E’tidal 2:128).

These liars tried to twist the meaning of some Quranic verses by fabricating Hadeeths against Abu Talib.  
 
Prophet’s and Ahlul Bayt’s Sayings on Abu Talib:  
The great status of Abu Talib in Islam is reflected in many sayings and actions of the Prophet Mohammad (s.a.w.a)
and Ahlul Bayt (a.s.) who do not do not speak but what Allah (s.w.t.) wants. 
The Prophet Mohammad (s.a.w.a.) who (Never speaks out of a desire, but only from the revelation revealed on
Him) (Sura An-Najm: 3) used to praise Abu Talib even after his death. When Al-Abbas the uncle of the Prophet
asked the Prophet: What do hope for Abu Talib? The Prophet answered:
All the good, I hope it from my Lord (for Abu Talib) (Tathkirat al_khawaas 10) (Al-Ghadeer 7:374). 
The Prophet (s.a.w.a.) used to repeatedly praise Abu Talib. Some of those occasions are narrated by Sunni scholars
such as Ibn Hishaam in Seerat Ibn Hishaam 1:300. 

The reason of the allegation against Abu Talib is clarified by the Prophet (s.a.w.a.) when He told Imam .Ali: O Ali,
you have an example from my brother Easa (a.s.) ; as the Jews hated him, they accused his mother. (Kanz al-
Ummal by al-Muttaqi al-Hindi) . The enemies of Ali (a.s.) also accused His father with false allegation as the Joes
accused Easa’s mother. 

Imam Ali (a.s.) said: By Allah, Abu Talib was a faithful Muslim (Mo’min), keeping his faith secretly, not to cause to
Bani Hashim a harm from Quraish boycott. (Al-Hujjah 24, Al-Ghadeer 7:389, Mo’jam al-Qoboor 1:200). 
Imam Ali (a.s.) also said: By Him who sent Muhammad as a prophet, If my father’s intercession is given to forgive
all the sinners on earth, Allah will forgive all of them. (Tathkirat al-Khawaas 11). 

Imam Al- Sajjad (a.s.) was asked by a person about people who claim that Abu Talib was a Kafir, He replied: It is
really very strange, are they attacking Abu Talib or the Messenger of Allah who was ordered by Allah in many
verses not to leave a Mo’mina (Believer lady) with a Kafir husband, and no one doubts that Fatima Bint Asad was
from the best believing ladies and she was Abu Talibs’s wife till he died? ( Ibn Abil Hadeed in Sharh Nahjul Balagha
3:312, Shaukh al-Abtah 76). 
 
Imam Mohammad Al-Baqir (a.s.) said: If the faith (Imaan) of Abu Talib is put in a scale against the faith of all
people, the faith of Abu Talib will be more weighty. Don’t you know that Ameerul Mu’mineen Ali (a.s.) used to
send people to perform Hajj on behalf of Abullah and Aaminah (Prophet’s parents) and Abu Talib as long as Imam
Ali was alive , then He made a will to continue that after His death).(Shaikh al-Abtah 32, Al-Ghadeer 7:381, Abu
Talib Mo’min Quraish by Al-Khunaizi 257). It is obvious that Hajj can only performed on behalf of Muslims. 

Imam Jafar Al-Sadiq (a.s.) when a person told him: People are claiming that Abu Talib is in a shallow in the fire,
said: They are lying, not in this Gabriel was sent. Surely, Abu Talib is like the people of the cave who kept their
faith secretly, and showed polytheism, so Allah doubled their reward twice. (Al-Hujjah 17 and 115, Mo’jam al-
Qoboor 1:191). 
 
Imam Jafar Al-Sadiq (a.s.) asked Younus Bin Nabatah: O Younus, what do people say about Abu Talib? Younus
replied: People say that he is in a shallow in the fire from which his brain is boiling. Imam al-Sadiq (a.s.) said: The
enemies of Allah are lying. Abu Talib( in the paradise) is with the prophets, truthful, martyrs and pious people,
who are the best to be with. (Shaikh al-Abtah 32, al-Hujjah 17, al-Ghadeer 7:394 from Kanz al-Fawaa’ed).
 
Imam Musa al-Kazim (a.s.) was asked by Dorost Bin Abi Mansour : What was the state of Abu Talib? Imam al-Kazim
(a.s.) replied: He believed in the Prophet and in all the message that He brought from Allah, and handed The Wills
to Him. (Al-Abbas 18, Al-Ghadeer 7:395, Abu Talib by Al-Khunaizi 262). This is a very important statement from an
infallible Imam that Abu Talib had The Wills which are kept with the most pious person in every age, so they were
kept with  Abu Talib before the prophet hood of Mohammad (s.a.w.a.) and were handed over by Abu Talib to the
Prophet Mohammad (s.a.w.a.). This great status of Abu Talib is much above and higher than the status of other
believers. That is the reason of infallible Imam Mohammad al-Baqir (a.s.) saying that the Imaan (faith) of Abu Talib
is more weighty than the Imaan of all the creatures.( Shaikh al-Abtah 32).  
Imam Ali Al-Reza (a.s.) received a letter from Abaan Bin Mahmood writing that he has a doubt about Abu Talib
whether he was a Muslim or not. Imam Reza (a.s.) wrote to him this Quranic verse:( And whoever contradicts and
opposes the messenger and takes a way different from the way of the believers, we will leave him with whom he
is following and cast him hell and it is the worst destination) (4:115) then Imam wrote to him: If you do not believe
that Abu Talib was a believer, your destination will be in the fire. (Sharh Nahjul Balaghah by Ibn Abil Hadeed 3:311,
Al-Hujjah 16, Mo’jam al-Quboor 1:189, Abu Talib by Al-Khunaizi 264). 

Claiming that Abu Talib was a non believer (Kafir) is no doubt contradicting and opposing the Prophet who knew
Abu Talib’s great status and hence praised him all along. It amounts to hurting the Prophet (s.a.w.a.) by insulting
his noble uncle, guardian and protector of Islam who was attached to him till the end of his life. Hurting the
Prophet is a major Sin as the Prophet said in a Hadeeth says: Whoever hurts a hair from me has hurt me, and
whoever hurts me has hurt Allah. (Al-Sawaa’eq Al-Muhriqa by Ibn Hajar 111). Allah says in Quran : (And those who
hurt the Messenger of Allah will be in a painful punishment) (Al-Tawba: 61) (Surely, those who hurt Allah and His
Messenger are cursed by Allah and His Messenger in this life and hereafter) Sura Al-Ahzaab: 57. This shows the
dangerous results of the baseless claim against Abu Talib, not only because accusing a Muslim to be a non-Muslim
is itself a major Sin, but also it hurts the Prophet and contradicts his sayings and actions. It also goes against Ahlul
Bayt (a.s.) who are the most pious in the Umma of Mohammad (s.a.w.a.), whom Allah has purified from any error
according to Quran (33:33).  

Imam Hasan al-Askari (a.s.) narrated a Hadeeth that Allah has revealed on His Messenger that I have supported
you two types of followers; followers who support you secretly, and followers who support you openly. The best
and master of your secret supporters is Abu Talib, while the best and master of your open supporters is his son Ali
Ibn Abi Talib (a.s.), them Imam Askari (a.s.) said: Surely, Abu Talib was like the Mo’min of Aal Fir’awn who was
keeping his Imaan secretly,) (Al-Hujja 115, Abu Talib by Al-Khunaizi:265). 

Famous Sahaba’s witnesses:- 

Abu Bakr said that Abu Talib did not die but after he said: I bear witness that there is no god but Allah, and
Mohammad is His messenger. (Sharh al-Nahj by Ibn Abil Hadeed 3:312)(Shaikh al-Abtah 71),(Al-Bidayah wal-
Nihayah 3:123),(al-Isaabah 4:116),(Dala’il al-Nobowwah by al-Bayhaqi 1:120 and(Kash al-Ghummah by al-Sha’rani
2:144) 
Abdullah Bin Abbas was asked by a person: O Messenger’s cousin, tell me about Abu Talib, was he a Muslim? He
answered: How can Abu Talib be a non-Muslim when he was saying (About the Prophet): (Did not they know that
we believe that our son (nephew) never lies) (And He does not care for wrong sayings). 

Ibn Abbas added: Abu Talib was like the people of the cave, who kept their Imaan as secret and showed
polytheism, so Allah granted them a doubled reward. ( Al-Hujjah 94). 

Abu Zar al-Gifari said: By Allah who is the only God, Abu Talib did not die but as Muslim. (Al-Ghadeer 7:398).  
Hassaan Bin Thabit the poet of the Prophet (s.a.w.a.) said about Hamza and Abu Talib (If you mourn a dead, then
weep on the faithful the brother of the faithful) Tathkirat al-Khawaas by Sibt Ibn al-Jawzi 31.  
Abul Jahm Bin Huthafa used to say: I bear witness that Abu Talib was a Mo’min.( Al-Ghadeer 7:399, al-Hujjah 268). 
 
Famous Sunni scholars witnesses:- 

Soyooti wrote a whole book proving that Abu talib was a Mo’min. The book is (Bughyat al-Talib Li-Imaan Abi talib)
( al-Zaree’a by al-Tahrani 2:511). 

Sibt Ibnil-Jawzi in his famous book Tathkirat al-Khawaas: The fact the Abu Talib is from the people of paradise does
not need a research as its evidences are more than to be mentioned. His efforts in sponsoring the Prophet and
supporting Him, his efforts to protect Him from the harm of wrongdoers and non-believers, the deep grief of the
Prophet on his demise, naming the year of his death and Khadija’s death as the year of sadness, seeking
forgiveness for him for long time and nobody doubts in the acceptance of the Du’a of the Prophet specially with
His insisting on the Du’a) (Tathkirat alkawaas P 10 and 11). 
Al-Mubarrad the author of Al-Kaamil mentioned Abu Talib’s faith as narrated by Ibn Ma’ad in al-Hujjah 263.  
Abu Jafar al-Iskaafi (Rasa’el al-Jaahith 32). 

Zaini Dahlan said that big number of narrations about Abu Talib and the Prophet are clear that Abu Talib’s heart
was full of Imaan. (Asna al-Mataalib page 6 and 7). 

Ibn Wahshi al-Hanafi issued a fatwa (verdict) that hating Abu Talib is Kufr (disbelieving in Islam). Same fatwa came
from the Maliki scholar Ali al-Ajhowari (Abu Talib by al-Urfi 144). 

Allama al-Ameeni in his encyclopedia called (al-Ghadeer) mentioned names of some Sunni scholars who admitted
that Abu Talib was a Mo’min such as Abul-Qasim al-Balkhi, al-Talmasaani in his book Hashiyat al-Shifaa’, al-
Sha’raani, Sibt Ibni al-Jawzi, al-Qurtobi, al-Sabki, Abi Tahir, al-Soyooti and others. 

It is worth mentioning that many prominent Sunni and Shia scholars wrote books in this subject. The names of
many of these books are mentioned in al-Ghdeer (7:401,402,403) and in Abu Talib by Haidar al-Urfi
(229,330,332,333).

It is also worth mentioning that Allama Ameeni collected forty authentic Hadeeths on the Imaan and great status
of Abu Talib in his books Al-Ghadeer (7:385-400). 

Summary about Abu Talib:- 

 The statements of Abu Talib confirm his faith in Islam. Such statements are narrated in Sunni references as
well as Shia references.
 The full support and great sufferings of Abu Talib defending Islam reflect his great faith in Islam and the
Prophet Mohammad (s.a.w.a.). 
 Qura’nic verses praising those who gave shelter to the believers and supported them and stating that
(They are the believers really).(al-Anfal:74).Abu Talib was the best of them as he was the guardian and
supporter of the Prophet Himself (s.a.w.a.). 
 The praise of the Prophet to Abu Talib and His prayers for him all along is evidence that Abu Talib was a
great Mo’min.
 The sayings of infallibles from Ahlul-Bayt (a.s.) about the great status of Abu Talib. Their statements are
endorsed by Quran (Al-Ahzaab:33). 
 The witnesses of famous Sahaba and Sunni scholars admitting the fact of the Imaan of Abu Talib. 
 Allah has ordered the Prophet not to allow any Muslim woman to continue with a non Muslim husband.
Fatima Bint Asad was a great Mo’min lady and called by the Prophet as like His mother. She remained with
Abu Talib till his death which means that Abu talib was a Mo’min. 
 Imam Ali (a.s.) used to send people every year for Hajj on behalf of Abdullah and Aamina (Prophet’s
parents) as well as on behalf of Abu Talib. Hajj any Islamic worship can only performed on behalf of
Muslim. 
  All narrations against Abu Talib are politically motivated and initiated by governments against Ahlul-Bayt
(a.s.). Imam Ali (a.s.) was cursed from their pulpits for decades and His father was a great victim of that
enmity. 
 All the narrators against Abu Talib were liars or enemies of Imam Ali or connected directly or indirectly
with the enemies of Ahlul-Bayt (a.s.). 

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

1. One of those, who had heard of the lies fabricated about the faith of Abu Talib, asked Imam Sajjad -Ali bin al-
Husayn- (s) about those accusations. Imam Sajjad said: "Yes!"
The asker repeated his question to be certain about the source of those accusations and to know whether they
were true or not: "There are some people here pretending that Abu Talib was unbeliever!"
Imam Sajjad sighed painfully and cried loudly: "How wonder! Did they accuse Abu Talib (of being unbeliever) or
they accused the Prophet (s), who had been ordered by Allah not to let a believing woman keep on living with an
unbelieving man as his wife in many Quranic verses? No one doubted that Fatima bint Assad was one of the first
faithful women. She had been still Abu Talib's wife until he died."
The saying of Imam Sajjad showed that whoever thought that Abu Talib was unbeliever, accused the Prophet (s) of
contradicting the orders of the holy Quran or being indifferent to apply them to his uncle.
No one at all could deny the true faithfulness of Fatima bint Assad, Abu Talib's wife and Ali's mother, and no one
could say that the Prophet (s) had annulled the marriage of Abu Talib and his wife Fatima. If Abu Talib was
unfaithful, then the Prophet (s) had to separate between him and his faithful wife.
As long as Fatima bint Assad had been still as Abu Talib's wife until he died, so whoever said that Abu Talib was
unfaithful, definitely would accuse the Prophet (s) of disobeying his God. Hence whoever accused Abu Talib of
being unfaithful would impudently accuse the heart of Islam; the great Prophet (s).

2. Imam Baqir was asked about the false tradition fabricated against Abu Talib saying that Abu Talib would be in
Hell. He answered: "If the faith of the Abu Talib is put in a scale of a balance and the faith of the peoples is put in
the other scale, the faith of Abu Talib will outweigh."
Then he said: "Don't you know that ameerul mo'mineen Ali (s) ordered to offer the hajj for the sake of Abdullah,
Aamina and Abu Talib during his lifetime (Ali's lifetime) and then he ordered in his will to offer the hajj for them."
The faithfulness of Abu Talib was of a prudent man not of an imitator. It was faithfulness of a struggling supporter.
Abu Talib was the leader of the greatest tribe among all the Arabs. In fact it was the essence of the Arabs. He was
the chief of the town that all the Arabs used to visit for its sacredness and holiness. Such an obeyed leader and a
highly respected chief turned to be a follower of an orphan, who was brought up by Abu Talib himself. He left his
leadership and high position and followed his nephew; the Prophet, who was chosen by the Heaven to be the
means between the Creator and His creatures. Wasn't it a true faithfulness that made this great an as same as any
of the slaves, who followed the Prophet (s)?
Then Imam Baqir proved the faithfulness of Abu Talib when saying that Imam Ali had ordered to offer the hajj for
the sake of Abu Talib not only during his lifetime (Ali's lifetime) but also after his death when recording that in his
will. Hajj was one of the basic pillars of Islam and hence Ali wouldn't have ordered to be offered for an unfaithful
man!
As for Imam Sadiq (s) he had plentiful sayings about his great grandfather Abu Talib, in which he confuted all the
accusations ascribed to his grandfather. The age of Imam Sadiq was after the end of the state of the Umayyads,
which poured upon the people flows of disasters and distresses, and the beginning of the state of the Abbasids,
who ruled under the pretense of getting back the rights of the Alawites. They pretended that they would get back
the rights to their actual possessors. It was just a pretense, which they made as the cornerstone of their new state.
It was a short time when the swords were put aside from the necks of the Alawites and the muzzles were removed
from the mouths of people but everything would be changed as soon as the bases of the state became firm and
strong.

3. This was an active reason that made the voice of Ja'far bin Muhammad as-Sadiq announce the truth loudly and
spread much of his lights among people. Although the time was short for him, he could spread the pure principles
of the Hashemites. Abu Talib, the assistant of the Prophet (s), had his enough share of Imam Sadiq's active
traditions.
Once someone asked Imam Sadiq: "People pretend that Abu Talib is in Hell!"
Imam Sadiq said: "They tell but lies! Gabriel had never revealed such a thing."
Then he added: "The example of Abu Talib was like the example of the Fellows of the Cave; they concealed their
faith and announced polytheism and so Allah rewarded them doubly. Abu Talib also concealed his faith and
announce polytheism so Allah rewarded him doubly ... He didn't leave this worldly life until he was told that he
would be in Paradise ... How do they describe him so? Gabriel had come down in the night when Abu Talib died
and said: "O Muhammad! Go out of Mecca! You have no supporter in it after Abu Talib."
Imam Sadiq said that Allah would reward Abu Talib twice that he could keep his faith secret when he found that it
was better; therefore he would be rewarded for his faith and he would be rewarded for keeping his faith secret.
Not everyone could conceal what one believed in even if it was in the interest of the mission.
Imam Sadiq compared Abu Talib with the Fellows of the Cave mentioned in the Quran and he said that Allah had
brought him good news (via the revelation to the Prophet (s)) that he would be in Paradise. This was not an
unbelievable thing after the historians had mentioned that the Prophet (s) had told somme people that they
would be in Paradise. There might be some ones among them, who wouldn't be equal to Abu Talib in his
defending and supporting Islam!
Then Imam Sadiq mentioned a great evidence confirming the faithfulness of Abu Talib when saying that Gabriel
had ordered the Prophet (s) to leave Mecca after the death of Abu Talib because by the death of Abu Talib, the
Prophet (s) had lost the support and protection in Mecca. Would such a man like Abu Talib be unbeliever or would
Hell be his reward? If it was so then there would be no difference between the Muslims and the polytheist.
Once there was a conversation between Imam Sadiq and Yonus bin Nabata. Imam Sadiq asked Yonus: "O Yonus!
What do people say about Abu Talib?" Yonus said: "They say that he is in Hell, in which his head boils."
Imam Sadiq said: "Have told lies the enemies of Allah! Abu Talib is one of the companions of (the Prophets, the
truthful, the martyrs and the good, and a goodly company are they.

Once again Imam Sadiq answered a man asking him that people pretended that Abu Talib was unbeliever: "They
tell but lies! How is that and he had said: “Don't you know that we have found Muhammad a Prophet as Moses! It
had been recorded in the first Books!
Once again he said: "How was Abu Talib unbeliever whereas he had said:
They knew well that our sons had never been a liar, nor had he cared for absurdities. And a white-faced, with
whose face it is prayed, so that the clouds bring goodness. He is the shelter of the orphans and the guardian of the
widows."
Imam Sadiq said: "Ameerul mo'mineen (Imam Ali) was pleased with the poetry of Abu Talib to be recited and
recorded. He said: Learn it (the poetry) and teach it to your children for it complies with the religion of Allah and it
has much knowledge." Besides that this tradition had a clear witness by Ali about the faithfulness of his father. It
showed us the value and the high position of Abu Talib. Imam Ali became so pleased when he heard his father's
poetry; therefore he ordered that it should be learned and taught because it complied with the mission of Allah
and it had much divine knowledge about the previous religions of Allah.

4. Imam Musa al-Kadhim was asked by Durst bin Abu Mansoor about Abu Talib. The asker didn't ask about the
faithfulness of Abu Talib because this was certain for him but he asked about something above the faithfulness. He
asked: "Was the Prophet (s) submissive to Abu Talib?" Imam Kadhim said: "No! but he (Abu Talib) was the
depositee of the precepts and then he delivered them to him (to the Prophet (s)). The man asked: "Did he deliver
the precepts to the Prophet (s) as if the Prophet (s) was submissive to him?"
Imam Kadhim said: "If the Prophet (s) was submissive to him, he wouldn't deliver the precepts to him!"
The man asked: "Then what about Abu Talib?" Imam Kadhim said: "He believed in the Prophet (s) and in his
mission and so he delivered the precepts to him.") This tradition confirmed what we have said about the
personality of Abu Talib in this book. A man like Abu Talib was necessary to be available in order to connect the
ray of the mission of Abraham (s) to the shining flame of the Mission of Muhammad (s). The tradition showed us
that the asker was certain about the faithfulness of Abu Talib and he thought that Abu Talib was the depositee of
the precepts, which he had to deliver them to Prophet Muhammad (s). Definitely no polytheist would have been
deposited with this divine heritage.
The asker thought, as he had already known the high position of Abu Talib, that Prophet Muhammad (s), before
the advent of the mission, was submissive to Abu Talib as guardian but Imam Kadhim removed this illusion from
the asker's mind when answering him so clearly. After the clouds of illusion had left the asker's mind, he asked
about the situation of Abu Talib and Imam Kadhim answered him that Abu Talib had confessed the prophecy of
Muhammad and believed in Allah otherwise he wouldn't have delivered the precepts to the Prophet (s). 5. Abban
bin Mahmood wrote to Imam Reza (s) when his faith was about to be shaken by the fabricated lies: "May Allah
make me die for you! I am in doubt about the faith of Abu Talib!" Imam Reza (s) wrote to him: "(And whoever acts
hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the
believers, We will turn him to that to which he has (himself) turned and make him enter Hell; and it is an evil
resort) (2) Then: if you don't confess the faithfulness of Abu Talib, your fate will be to Hell."
(3) The answer of Imam Reza showed that doubting about the faithfulness of Abu Talib contradicted believing in
the Prophet (s) and deviate from the way of guidance after knowing it and whoever deviated from the right way of
guidance would be out of the sphere of faith and then his way would lead him to Hell. It would be considered as
harming the Prophet (s) and harming the Prophet (s) was a guilt leading to Hell.
Allah said in the holy Quran: (Surely (as for) those who speak evil thing of Allah and His Messenger, Allah has
cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace)
33:57, and: (and (as for) those who molest the Messenger of Allah, they shall have a painful punishment) 9:61.
The Prophet (s) said in one of his tradition: "He, who harms a hair of mine, harms me and whoever harms me,
harms Allah."
6. Imam Askari (al-Hasan bin Ali) said in a long tradition narrated by his grandfathers: "Allah the Almighty had
revealed to his messenger (Muhammad): (I have assisted you with two groups of assistants; a group supports you
secretly and the other supports you openly. As for the group that supports you secretly, their master and the best
of them is your uncle Abu Talib but as for the group that support you openly, their master and the best of them is
his son Ali bin Abu Talib."
Then he added: "Abu Talib is like the believer of the Pharaoh's people; he keeps his faithfulness secret." One of
the two groups had to carry out its task secretly as long as carrying it out openly was not possible for it ... like the
support of the angels as mentioned by the Quran: (... and sent down hosts which you did not see) 9:26. (... and
strengthened him with hosts which you did not see) 9:40.
(... that your Lord should assist you with three thousand of the angels sent down) 3:124. (Your Lord will assist you
with five thousand of the havoc-making angels) 3:125. (I will assist you with a thousand of the angels following
one another) 8:9. There are many other verses talking about this subject.
Abu Talib wouldn't be able to support the Prophet (s) unless he kept his faith secret. He was like the believer of
the pharaoh's people, whose story had been mentioned by the Quran. If the believer of the Pharaoh's people
hadn't concealed his faithfulness, the Pharaoh would have killed Prophet Moses (s). His situation was so active
among his people, who didn't know that he was a believer but they thought that he was like them. So was the
situation of Abu Talib towards the mission of the Prophet (s). To this meaning Imam Askari referred when he
mentioned this tradition narrated by his fathers, who had ascribed it to the Prophet (s). No one could suspect the
sayings of the Prophet's progeny and think that their sayings might be untrue after the Quran had confirmed their
infallibility by saying: (Allah only desires to keep away the uncleanness from you, O people of the House! and to
purify you a (thorough) purifying) 33:33.
This Quranic verse declares the infallibility of the pure Prophet's progeny in spite of the disgraceful attempts of
some deviate interpreters to distort its meaning. Ahlul Bayt were equal to the holy Quran. They were as a rope
extended between the Heaven and the earth; whoever kept to it would get to the top of eternality and whoever
turned aside from it, would remain at the foot surrounded with dangers of destruction. The Prophet (s) said: "I
have left among you two weighty things, which if you keep to, you will never go astray at all; the Book of Allah and
my family. They will never separate until they come to me at the river in Paradise." This true tradition, which had
been agreed upon by the consensus of the Muslims, was another evidence showing the infallibility of the
Prophet's progeny.
whoever suspected the, would suspect the Quran, whose equal they were, and whoever let them down, would be
perished.
There are many other Quranic verses and prophetic traditions confirming the infallibility and purity of the
Prophet's progeny. We don't want to mention them for they are not of our subject.
They, who were equal to the Quran, definitely wouldn't say save truthfulness. They were worthier than anyone
else not to contradict the Quran and they were the first to obey its orders and to refrain from its prohibitions.
After that, would they praise a man, even if he was their father, falsely and ascribe to him what he didn't have?
Would they acquit him from a real guilt without any evidence just because of kinship? Certainly not!
Whoever said that, would violate their high position, which was the very position of the Prophet (s) himself, and
would violate the sacredness of the Prophet (s) and the sacredness of his mission.