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Did Hazrat Abu Talib die as a Muslim? Lineage of the Prophet pure!

Posted 12 March 2006 - 01:09 AM (#81) User is offline   Sher-e-Raza 

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I think brother Inquiror read the unedited post. It was a mistake. I've edited it and now i'm calling it a night!

Please post all your questions in a clear list and i'll answer them tomorrow, Insha Allah. I'm sure the first one is answered and if you don't see it then just ask someone to read it and tell you how it's an answer. If others that are neutral comment that i have answered, then i think you should accept. Sometimes we should accept that we are in the wrong. I've been saying sorry and appologising and admitting to my mistakes. I think it should work the same both ways!

No intention to offend, just trying to make a point!

Jazak Allah Khair for comunicating and not hating!

Wassalam!
Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
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Posted 12 March 2006 - 01:17 AM (#82) User is offline   objective-enquirer 

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well, why cant you just say that you cant find a single instance in the Qoran kareem, where Allah(S) attributes His(S) action to a kafir?  instead of reading from the same hymn book....next you are going to say that the earth is flat and expect everyone to believe it.
Eyesight is useless if the insight is blind
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Posted 12 March 2006 - 03:00 PM (#83) User is offline   Sher-e-Raza 

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Originally posted by: objective enquirer

well, why cant you just say that you cant find a single instance in the Qoran kareem, where Allah(S) attributes His(S) action to a kafir?  instead of reading from the same hymn book....next you are going to say that the earth is flat and expect everyone to believe it.

Assalamu alaykum!

They claim that i'm violent, just cuz i refuse to be silent!

"MUNSIF" ko aik daleel kaafi aur "HAT DHARAM" ko daftar naa kaafi!

Qur'aanic verses is what you want, that's what you'll get!

Alhamdu Lillah, for the Almighty is the one that has given me the ability to answer and May Allah raise the status of Alaa Hazrat, for it is he who's faizaan i write with!

"My Hymn Book"?, Thanks for the compliment!

Firstly the verse you mentioned أ لم يجدك يتيما فأوى it says in Tafseer Ibn-e-Katheer that Allah, the greatest gave the Prophet (peace be upon him) in the protection of his mother, later to his grandfather, then to his uncle, Abu Taalib, though he died a kaafir, this was Allah's taqdeer and husn-e-tadbeer.

The above is in Tafseer Ibn-e-Katheer, so anyone wants to refute it can refute Ibn-e-Katheer!

Now look at the next verse
و وجدك ضالا فهدى in Tafseer Ibn-e-Katheer, it proves that this verse and the one before and after was referring to before I'laan-e-Nabuwwah.

Now Allama Jaami, writes in his "Al-Shawaahid Al-Nabuwwah", that Hazrat Halimah was bringing Rasoolullah back to Makkah. At one place she lost the beloved and became very worried. The Prophet (peace be upon him) was walking, he walked and walked. Abu Jahal was riding on a camel and saw the Prophet (peace be upon him). He recognised that this was Abd Al-Muttalib's grandson (the Prophet, peace be upon him, was very young at that time). Abu Jahal gave a ride to Rasoolullah and brought him back to Makkah. Allama Jami writes that this is what Allah is referring to in the verse..........(the verse i have quoted above).

Now, i know that Allama Jaami maybe on the wrong but that isn't the point. The point is, that according to the respected brother, Inquiror's philosophy, Abu Jahal becomes a muslim according to Allama Jaami. Ain't that a shame? Because Allah has said that "he guided you" and Allama Jaami is saying that the waaqi'a is about when Abu Jahal took the beloved (peace be upon him) back to Makkah!

Another verse, seeming as you want to see verses!

فأزلهما الشيطان عنها فأخرجهما مما كانا فيه this verse is when Allah removed Hazrat Adam and Hawwaa (peace be upon them), no one can disagree to the fact that Allah removed them from heaven. Yet, Allah says in the verse that "Shaytaan" removed them both!

Now is there a bigger kaafir than shaytaan that i can give an example of??

If you still don't understand, i'm sure this you will.

Allah, the greatest says
يضل من يشاء و يهدى من يشاء Subhan Allah, now pick up Sharh-e-Aqaa'id Al-Nasafiyyah (page number 94, published by Al-Maktabah Al-Azhariyah Li Al-Turaas, first edition, May 2000), The great Allama Taftazaani (Allah is pleased with him) writes, Hidayah is given by Allah haqeeqatan, however the Prophet gives hidayah majaazan. In the same way Allah misguides haqeeqatan and Shaytaan misguides majaazan. In the verse it is says Allah but in the world it's the Prophet's action and Shaytaan's. (ملخصا)

Now if you still don't accept your mistake then all i can say is "Allah guides who he wishes, it is not upon us but to pass it on"

"MUNSIF" ko aik daleel kaafi aur "HAT DHARAM" ko daftar naa kaafi!

Maybe someone else should continue the discussion seeming as you can't accept your mistake.

Thanks to the faizaan of Alaa Hazrat!

Wassalamu Alaykum!


Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
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Posted 12 March 2006 - 03:12 PM (#84) User is offline   Secular-Revolution 

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Brother Sher-e-Raza,

I just have one question to you.

Do you believe that the Blessed parents of our Holy Prophet are Momin or do you believe that they were Mushriks. (Ma;zAllah)?

One line answer expected please?

Kaabay Kis Mun Se Jao Ge SR!
Sharam Tum Ko Magar Nahin Aati

The difference between the Mullah and Satan is that the latter is not a hypocrite!
[Secular Revolution - the artist formerly known as Sunni Revolution]
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Posted 12 March 2006 - 03:14 PM (#85) User is offline   Sher-e-Raza 

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It's off topic, however as long as you don't go ahead with it, i'll reply in one line!

"The parents of the Prophet were not Mushrik and will gain eternal bliss"

I follow Alaa Hazrat!
Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
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Posted 12 March 2006 - 03:47 PM (#86) User is offline   Secular-Revolution 

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JazakAllah for responding brother.

Thus, your following references goes out of the window.

Originally posted by: Sher-e-Raza Z
Firstly the verse you mentioned أ لم يجدك يتيما فأوى it says in Tafseer Ibn-e-Katheer that Allah, the greatest gave the Prophet (peace be upon him) in the protection of his mother, later to his grandfather, then to his uncle, Abu Taalib, though he died a kaafir, this was Allah's taqdeer and husn-e-tadbeer.The above is in Tafseer Ibn-e-Katheer, so anyone wants to refute it can refute Ibn-e-Katheer!

Ibn-e-Kathir is amongst those who are of the opinion that the parents of the Holy Prophet are Mushriks (MazAllah). Infact, there are many of our scholars who have got this basic wrong. It is only the "Mutakhireen", who eventually had the truth dawned upon them.

Plus, Ibn-e-Kathir is never considered a Hujjat amongst sunni circles. In the words of Mufakir-e-Islam, he is a "Mukhalif Dharay Ka Aadmi".

Brother, we have also read Ibn-e-Kathir, you are not the only one. Please do not turn this into a matter of ego. Just accept that both opinions are found amongst our scholars and we should respect both groups of scholars.

Kaabay Kis Mun Se Jao Ge SR!
Sharam Tum Ko Magar Nahin Aati

The difference between the Mullah and Satan is that the latter is not a hypocrite!
[Secular Revolution - the artist formerly known as Sunni Revolution]
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Posted 12 March 2006 - 04:13 PM (#87) User is offline   Sag--e--Raza 

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Originally posted by: Sunni Revolution

Just accept that both opinions are found amongst our scholars and we should respect both groups of scholars.

Originally posted by: objective enquirer

when you have two opposite views then one is wrong and the other is right. i believe imaan Abu Talib(A) is the right view and the other is wrong view.



So let each defend their own view (but in decent manner)

and not
Originally posted by: objective enquirer
....it just shows that your enemity to the father of Imam Ali(A)...

the question is only one and it is above, give me reference from Qoran or bye bye


Please brothers on both sides have restraint

continue .................
Kya kahoon Aaqaa (sallallahu alaihi wa sallam) mein kya hoon
Banda-e-Gaus-ul-waraa hoon
Kwajaa key Dar kaa Gadaa hoo
Aur Sag-e-Ahmad-Raza hoon

Yaa Gaus Al-Madad
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Posted 12 March 2006 - 04:15 PM (#88) User is offline   Qadri-Jilani 

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Sher-e-Raza, I think it is unfair for you to repeatedly say that I follow Ala Hazrat against the others as if the ulama who take a different opinion are not followers of Ala Hazrat like the Ulama I mentioned. I thought we are removing this kind of speech and speaking as brothers? Shaykh 'Abd al-Haq Muhadith al-Dehlwi who is the ustad al-kul and the stamp of sunniyat in the sub-continent did not hold this view so would you say Ala Hazrat is not following Shaykh-e-Muhaqqiq?

To make this discussion simple let me just state a few brief points, my view is that it is very dangerous to call them kafir, even if you don't believe them to be mumin it is better to be silent. The reason is because the 'usool is, if you have 99 reasons saying that someone is a kafir and even 1 reason to say he is Muslim, the 1% takes precedence over the 99. Similarly even a zanni piece of evidence (indefinite/presumptive evidence) is sufficient to establish one's Islam.

Now 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 Janab 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.

That is beyond zanni evidence; in fact it is one of the most authentic books we have in Islam. This narration has certainly changed my thinking on the whole matter as we have an authentic narration stating he recited shahadah, this along with all the other statements, poetry and actions of Janab Abu Talib is powerful evidence for anyone ascertaining their iman. This (perhaps) also abrogates other narrations which are related to earlier parts of Abu Talib's life as we have a sound narration that he did recite it at the end of his life.

waslam


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jarahat al-sinani laha'l-tiyamu ma yaltamu jarahat al-lisani
ei biradar chu 'aqibat khakast, khaak shawesh az ankei khaak shawee
apni millat par qiyas aqwam-e-maghrib sei na kar, khas hei tarkeeb mein qawm-e-Rasool-e-Hashmi
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Posted 12 March 2006 - 05:30 PM (#89) User is offline   Secular-Revolution 

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JazakAllah brother Qadri Jilani for an excellent post and for putting things into perspective in such an objective manner.

Originally posted by: Qadri Jilani

Now 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 Janab 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.

The above has also been narrated by Shaykh Abdul Haq Muhaddis Dehalwi (RA). The Shaykh has presented both sides of arguments and stated that we should be careful in this respect and advised silence. Why has the great Shaykh advised us to be careful? Because, calling a person who also happens to be an uncle of the Holy Prophet , the father of Syedna Imam Ali , the grandfather of Imam-e-Hasnain-e-Karemain a non-believer (even if you believe to be so) should not be publicised and argumented upon.

Now, getting back to what 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 :

"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 said in reply:

"I have heard it."

Thus, we should take heed as per the rule that brother Qadri Jilani has stated and I shall requote it here again.

Originally posted by: Qadri Jilani
To make this discussion simple let me just state a few brief points, my view is that it is very dangerous to call them kafir, even if you don't believe them to be mumin it is better to be silent. The reason is because the 'usool is, if you have 99 reasons saying that someone is a kafir and even 1 reason to say he is Muslim, the 1% takes precedence over the 99. Similarly even a zanni piece of evidence (indefinite/presumptive evidence) is sufficient to establish one's Islam.

The copying of the narrations in support of the Iman of Hazrat Abu Talib is sufficient for us to adopt a favourable approach in this matter or in the very least remain silent. Shaykh-e-Abdul Haq Muhaddis Dehalwi is not accepted a Muhaddis or a Muhaqqiq for no reason. A Muhaqqiq because it is acknowledged universally that he does not say anything without proper Tehqeeq (research).



Kaabay Kis Mun Se Jao Ge SR!
Sharam Tum Ko Magar Nahin Aati

The difference between the Mullah and Satan is that the latter is not a hypocrite!
[Secular Revolution - the artist formerly known as Sunni Revolution]
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Posted 12 March 2006 - 05:42 PM (#90) User is offline   Ali-Akbar 

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I have been reading this post for the last few days and it scares me how disrespectful one of the most beloved people to Hazoor paak is being treated.

In any case forget about everyone just think how saying this and that negative about them what effect that will have on your spiritual state.

It hurts very much

Has anyone got a copy or translation of the QASIDAH LAAMIYAH  BY Hadrat ABU TALIB (may ALLAH and his beloveds nigah always bee upon them.)...it started being complied by them at a very famous event in the holy prophet's time (age of 2).

Narrated by many muhadith; a time when all there was a big famine and no rain in makkah for 2 years, all those who worshipped their statues and such in the area of the Kaaba asking for Rain. After no success and no rain from their supplications they decided to go to Hadrat ABU Talib for advice, they made them wait for a while and then brought the Holy prophet with them to the Kaaba shareef.

Before I carry on with the point I want to get across , everyone  else was a pujaree  of laat and manaaat ( according to your theories Hadrat Abu Talib too) , what did Hadrat Abu Talib do , did they say maybe you should try this and try that with the false gods, NO  they took What they believed was salvation incarnate.

Does that not tell you their faith was in Hazoor paak and not in the other things; just because we haven't heard the shahadah doesn't mean they didn't recite it.

They knew the significance of the holy prophet in 2 years, never mind the 40 yrs before the declaration.

They put the holy prophets back on the Kaaba and asked ALLAH (not other deities) 3 times they asked, and asked that:

"because of this child give us rain". (WASILA)

And then it started raining.

On that occasion Hadrat ABU TALIB wrote a QASIDAH the first 2 verses narrated by Imam Bukhari: in al Jami as sahi (QASIDAH LAAMIYAH)

The translation goes like so;

EH SAFAED KHOOBSOORAT GHOREH CHEHRAY WALEY HABEEB

APP KEE  ZAAT ITNEE BABARKAT HAI KEH AAP KEH CHEHREH KEH SADAQEH HAMMEH BARISH MILLEE.

AUR AAP YATEEMAU KEH FARYAD RASS HAI

AUR BEWAU KEH ISMAT KI MUHAFIZ HAI

HASHIM KEE BOOKEE, PEYASEE GHIREE HOWEE AULAD HAR WAQT AAP KOH GHAEREH RAKTEE HAI,  UNKE LIYE AAP HEE KEH DAMAN MAIN SAREE NEMETAIN HAIN SAREE FAZEELATEH HAI...

please note the holy prophet is only 2 years old here, and look at hadrat abu talib is saying ... please just think for a second...

just listen to what your heart is saying,

My zero understanding of anything, and my gunaghar state knows for fact ;

HADRAT ABU TALIB = MUSLIM, AND MOST BELOVED OF OUR HOLY PROPHET....


Koun kehta hai sharab e ishq e Muhammad hai haram





Yeh woh sharab hai, jisse Parwardegar peeta hai.
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Posted 12 March 2006 - 08:30 PM (#91) User is offline   objective-enquirer 

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110....it is almost impossible to argue with someone who out of enemity would disregard sufficient evidence.

first of all, do you have a clue as to what the usool ul eteqaad are? or are you just blind in your dushmani to the father of Imam ul Awliya Ali IBN Abi Talib(A)?

i required an evience from the Qoran and not from Hazrat Jami®. did you know that it is MUTAWATIR and ijma of ALL the mufassireen upon the meaning  'alam yajidka yateeman fa AAwa' that it means Abu Talib(A).

Qoran hakeem is mutawatir and to be absolutely certain of its meaning and make it as the basis of our aqeedah, the evidence in support of it must be also mutawatir, yet you are giving something which scholars have called fabricated? even to your own standards aalhazrat's kanzul imaan rejects your abu jahl meaning...please dont prove points for the sake hatered but for sake of sincerity...

as for shaytaan removing them from heaven...well, come on do not do tahreef in the meaning of Qoran kareem...fa azallahuma...means shaytaan tricked them, made them slip not (as you trying to score points) that shaytaan removed them but rather shaytaan was the cause of their removal..Allah(S) does not attribute shaytaan's action as His(S) own....you should do tauba before you make more blunders and risk your own imaan....

as for 'yudillo man yasha', for goodnes sake, 'MAN' is for umoom, for generality, not for particular i.e. single person's action as His own...for what you are trying to say amounts to abu jahl, abu lahab having no fault of their own but rather Allah(S) is to blame hence they are not accountable for their kufr...

come on sher e preston sahib, wake up to reality....you have not spared the Prophet(S) in your quest for ABU TALIB(A)'s kufr...think what you write...

take heed from others in the post before and after you...do you know what the scales of evidence are? or just reading urdu translations wouldnt get you anywhere....have a look at your methods and then compare them with shia and qadianis...and will see that that is how they argue, for something to be in a book proves nothing it has to fulfill the principles of aqaid....do you even know a single principle of aqeedah?

Eyesight is useless if the insight is blind
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Posted 12 March 2006 - 08:47 PM (#92) User is offline   Tahir-Riaz 

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Originally posted by: objective enquirer
or are you just blind in your dushmani to the father of Imam ul Awliya Ali IBN Abi Talib(A)?


Dear brother Object Enquirer, I sincerely believe that our case is weakened with statements as the one above. We both know that som of our pious predecessors have held an unfavorable view. We should show outmost care while uttering gestures which can introduce a probability of disrespect when applied to the past. Same goes for Sher-e-Raza, who is trying to picture us as anti Ala Hazrat (ra).


The pinnacle of argumentation is objectivity. I'm sure you know as you are The Objective Enquirer.


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Posted 12 March 2006 - 09:30 PM (#93) User is offline   Yaseen-Dziaee 

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Assalamualaikum

Dear Brothers

I think all  Sher-e-Raza is trying to do is provide us insight into why Alaa Hazrat has said what he did.  I think we should give him a chance due to the fact that we all know what a great scholar Alaa Hazrat was & i am sure that before he came to the conclusion about Abu Taalib he considered all the views of the great sunni scholars, ulema and Awliya Allah of the past.

In an earlier post :

This post i've edited, this edition is dedicated to brother Qadri Jilaani's request.

Assalamu Alaykum!

If i am not mistaken, before the post above  was edited he thanked Sunni Revolution an said that he he has not got anything against other scholars of Ahle Sunnat Wal Jamaat and their views and all he is doing is presenting Alaa Hazrats view on why Alaa Hazrat said that Abu Taalib did not leave this world as a muslim.

There is enough information in this thread on why people think Abu Taalib left this world as a muslim, it would be nice to learn the views of Alaa Hazrat & then at the end we can make our own decisions.

Like there is difference in madhabs, silsilas, i guess there is also differences in opinion on other matters like this one, the important thing is that we are all sunnis and we are here to learn & Alhamdullilah we are learning.


Ulema-e-Ahle Sunnat

ZINDABAAD !


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"The melodies of Raza echo resoundingly in the gardens....
And why not? Does he not sing the praises of the majestic flower? ."
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Posted 12 March 2006 - 10:01 PM (#94) User is offline   Tahir-Riaz 

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Originally posted by: Yaseen Najib
I think all  Sher-e-Raza is trying to do is provide us insight into why Alaa Hazrat has said what he did. 

No one is hampering our beloved brother from communicating his vast amount of knowledge on this topic. So far it has not be so much what Ala Hazrat (ra) has said rather what he says him self.

Our love and respect for Ala Hazrat (ra) is absolute, but this doesn't mean that we should recon other efforts as subordinated. Abd al-Haq Muhadith al-Dehlwi (ra) was the first person to put Sunniat on paper in India, even before Ala Hazrat (ra).

Let me once again stress that the topic is not a matter of FIQH, that if you are a Muqalid of Imam Abu Hanifa (ra), then you can not adhere to the Shafi Mazab.


Tahir


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Posted 13 March 2006 - 06:02 AM (#95) User is offline   stabrezaq 

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Mr Zia has given the fatwa that Hazrat AbuTalib(r.a) was not a muslim by saying this he has become a cafir. First learn  to respect members of prophet's family then try to become a muslim.

****************************
Date: 2006.03.13
YaNabi Moderator: Tahir Riaz
Comments:No fatwas dear brother
****************************

stabrezaq
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Posted 14 March 2006 - 01:06 AM (#96) User is offline   Rizwan-Aziz 

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Originally posted by: Yaseen Najib

If i am not mistaken, before the post above  was edited he thanked Sunni Revolution an said that he he has not got anything against other scholars of Ahle Sunnat Wal Jamaat and their views and all he is doing is presenting Alaa Hazrats view on why Alaa Hazrat said that Abu Taalib did not leave this world as a muslim.

There is enough information in this thread on why people think Abu Taalib left this world as a muslim, it would be nice to learn the views of Alaa Hazrat & then at the end we can make our own decisions.

Ulema-e-Ahle Sunnat


ZINDABAAD !


Do not ask the Lord to guide ur footsteps If you are not willing to move ur feet
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Posted 14 March 2006 - 06:04 AM (#97) User is offline   Sag--e--Raza 

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As-Salaatu Was-Salaamu Alaika Yaa Rasoolallah (sallallahu alaihi wa sallam)


Please brothers dont debate on this topic & dont ask each other questions & dont try to answer them. We know it will lead us nowhere.

Just state your proofs

Brother Sher-e-Raza Z we are awaiting the Proofs provided by A'ala-Hazrat (radiallahu anhu)

As soon as the proofs have been provided by both the side i would request the moderators to lock the thread


Yaa Gaus-e-A'azam
Kya kahoon Aaqaa (sallallahu alaihi wa sallam) mein kya hoon
Banda-e-Gaus-ul-waraa hoon
Kwajaa key Dar kaa Gadaa hoo
Aur Sag-e-Ahmad-Raza hoon

Yaa Gaus Al-Madad
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Posted 15 March 2006 - 05:24 AM (#98) User is offline   Sher-e-Raza 

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Assalamu Alaykum!

Brothers Yaseen Najib, Sag-e-Raza and Rizwaan Aziz!

Thankyou very much for your posts, appreciated!

I'm truly sorry for the delay, however, all in good time!

 The view of the Imam of the Ahl-e-Sunnah, Alaa Hazrat!!!

(Allah is pleased with him)


There is no doubt that Abu Taalib helped and looked after the greatest of mankind all his life until the hijrah. He loved the Prophet (peace be upon him) more than his own sons. He accepted going against all his people but didn't ever leave helping the Prophet (peace be upon him). Without doubt he knew that Muhammed was Allah's true messenger. One can see that in the Ahaadeeth and in his deewaan.


Hazrat Sheikh Abd Al-Haq Muhaddith Al-Dehlvi has said in his Sharah of Siraat-e-Mustaqeem,


دلالت وارد بر كمال محبت و نهايت معرفت نبوت


Anyhow, that is not enough to prove imaan. Surely if he accepted Islam, he would have been the most "Virtuous from the Uncles" of the Prophet (peace be upon him).


No matter how completely one knows the truth, without submission (اذعان), it is not Imaan. Knowing (معرفة) and submission (اذعان) are two different things. There were many disbelivers who knew but did not accept submission. Allah says,      "جحدوا بها و استيقنتها انفسهم" they rejected.


The Ahl Al-Kitaab had no doubt in knowing the truth, Allah says,                    "يعرفونه كما يعرفون ابناءهم", they knew the Prophet as they knew their own sons. There are other verses too which say that they denied, when it came, what they already knew, Allah's curse is upon the deniers and they reject what is written by them in the Torah and the Injeel.


In Sharh Al-Aqaa'id Al-Nasafi, it says, that knowing the truth in the heart and knowing the message and the messenger without submission is not enough to name one muslim, Imama Ghazali has clearly mentioned this. Later, he goes on to say that the "Qadriyah (قدرية)" have gone and said that knowing is enough, they are very wrong for surely the Ahl Al-Kitaab knew the Prophet (peace be upon him) like their own sons, however, there is Qat'i evidence on their kufr.


In Sharh Al-Aqaa'id Al-A'dadi it says that the recitation of the shahadah with ability is a condition, whosoever fails to do, no matter with how much yaqeen he knows the truth it is not beneficial, he is a kaafir and he is in fire of hell.


Imam Baghawi writes in his Ma'alim Al-Tanzeel writes under the sixth verse of surah Al-Baqarah and Qadi Husain Diyarbakri Maaliki Makki writes in Kitaab Al-Khamees, "there are four types of kufr. Al-Kufr Al-Inkaar, Al-Kufr Al-Juhood, Al-Kufr Al-E'naad and Al-Kufr Al-Nifaaq......................Al-Kufr Al-Enaad is when he knows Allah in his heart and admits with his tongue but does not accept submission like the kufr of Abu Taalib, it is apparent from his poetry as he says that i know that Muhammad's religion is the best of all religions, if others wouldn't mock me, i'd accept it with all my heart".


Imam Mamdooh after mentioning these four types of kufr, writes that any of the four will not be forgiven in the court of Allah.


Imam Shahab Al-Deen Ab Al-Abbaas Al-Qaraafi writes in his Sharah of Tanqeeh and Imam Qastalaani writes in his Mawaahib that one of the types of Kufr is that he knows zaahiran and baatinan but has no submission, like it is mentioned about Abu Taalib that he said "Surely i know that the son of my brother is upon the truth, if i was not to worry about the women of Quresh mocking me, i would surely follow him" and he has also mentioned a couplet and said it is clear that he knew and believed but did not submit.


Imam Ibn Al-Atheer Al-Jurzi writes in his Nihayah and Allama Zarqaani in his Saharah of Mawaahib, "Al-Kufr Al-E'naad is believing; knowing with the heart and admitting; confessing with the toungue but not submitting, like Abu Taalib".


From all the above it should now be clear that knowing and believing is not enough but submitting to the religion and reciting the shahadah is also conditioned. Surely being the uncle of the greatest of mankind is a very high status but it does not prove imaan.


Anyhow, now let us proceed to the dalaa'il. Firstly, the verses of the Qur'aan:


First verse:


انك لا تهدى من احببت ولكن الله يهدى من يشاء وهو اعلم بالمهتدين


Translation: "O' Prophet, you do not guide whom you love, yes, Allah guides whom He desires and surely He knows who will be guided"


There is a consensus amongst the Mufassireen that this verse was revealed in reference to Abu Taalib.


In Ma'aalim Al-Tanzeel it says "revealed in reference to Abu Taalib".


In Jalaalayn it says "It was revealed due to the urge the Prophet (peace be upon him) had for the Imaan of Abu Taalib"


In Madaarik Al-Tanzeel it says "Zujaaj has said that the mufassireen have unanimously gathered on the fact that this verse was revealed in reference to Abu Taalib".


In Kasshaaf of Zamakhshari and in Tafseere Kabeer it says "Zujaaj has said that the muslim Ummah is united on the fact that this verse was revealed in reference Abu Taalib"


Imaam Nawawi writes in the Sharah of Saheeh Muslim, Kitaab Al-Imaan "The Mufassireen have united on the fact that this verse was revealed about Abu Taalib and similarly Zujaaj and others have also mentioned this consensus"


In Mirqaat, Sharah of Mishkaat it says that the mufassireen are united upon the fact that this verse was revealed in reference to Abu Taalib.


In Sahih Muslim, Kitaab Al-Imaan and Tirmizi, Kitaab Al-Tafseer, it says that the Sabab-e-Nuzool for this verse, narrated by Abu Hurayrah is that the Prophet (peace be upon him) came to Abu Taalib at the time of his death and demanded him to recite the Kalimah and that if he does the Prophet (peace be upon him) will bear witness for him on the day of judgement. Abu Taalib replied, "if i wasn't scared that the Quresh would mock me, i would have cooled your eyes", meaning i would have accepted.


From this Sahih hadeeth it clearly refutes those who base the Imaan of Abu Taalib on the love, help, belief and his poetry. Because, surely the Prophet (peace be upon him) would not have demanded it if he was already a believer. If someone thinks that he was a believer but did not show it, as i have already mentioned, that is not enough and secondly the Prophet (peace be upon him) did have the knowledge of the unseen.


Ma'aalim Al-Tanzeel, Madaarik, Baydaawi, Irshaad Al-Aql Al-Saleem, Khaazin, Futoohate Ilaahiyyah and many other books of commentry have all mentioned the same as this Hadeeth under this verse.


Second Verse:


ما كان للنبى والذين امنوا ان يستغفروا للمشركين ولو كانوا اولى قربى من بعد ما تبين لهم انهم اصحاب الجحيم


Translation: "It is not for the Prophet and the believers to ask for the forgiveness of the mushrikeen even if they are of kin after the fact that it has been made clear upon them that they are the people of Jahannam"


This verse was also revealed about Abu Taalib.


In Madaarik Al-Tanzeel it says "The Prophet (peace be upon him) affirmed that he will ask for Abu Taalib to be forgived, in the verse he (peace be upon him) is told not to"


In Jalaalayn it says "This was revealed due to the Prophet (peace be upon him) asking Allah for the forgiveness of Abu Taalib".


Imam Allama Badr Al-Deen Al-Ayni writes in his Sharah of Bukhari, Umdah Al-Qaari that Waahidi has said that he heard from Abu Is'haaq Al-Zujaaj and has narrated from him in his Tafseer that there is a consensus amongst the Mufassireen that this verse was revealed about Abu Taalib.


Alaa Hazrat writes that it is known from Zujaaj that he has mentioned the consensus in the first verse and in this, the second verse. However, it is clear that the Mufassireen have differed in the Sabab-e-Nuzool of this verse. Therefore, Zujaaj may have mentioned consensus and meant the agreeing of the majority and ignored the opposing opinion due to it being against the sahih.


In Baydaawi, the first opinion mentioned is that it was revealed about Abu Taalib.


Allama Shahab Al-Khafaaji writes in the Sharah of Baydawi, E'naayah Al-Qaadi Wa Kifaayah Al-Raadi "That is the correct opinion", meaning it was revealed in reference to Abu Taalib. The same is mentioned in Futooh Al-Gayb and Irshaad Al-Saari!


In Sahih Bukhari, Sahih Muslim and In Sunan Nasa'i, narrated from Sa'eed Bin Al-Musayyib, he narrates from his father that when death came to Abu Taalib, The Prophet (peace be upon him) came to him, Abu Jahal was also present there. The Prophet (peace be upon him) said "O' Uncle, recite the kalimah so that i can use it as evidence for you in the court of Allah. Abu Jahal and Ibne Umayyah said "O' Abu Taalib, will you turn away from the deen of Abd Al-Muttalib", they continued talking to him until the last thing he spoke to them about was on the deen of Abd Al-muttalib. In Imam Bukhari, in the tafseer of surah Qasas and In Muslim it also says "He rejected to recite the kalimah". Then the Prophet (peace be upon him) said that i will surely ask for your forgiveness untill i am told not to. So the verse was revealed.


The Prophet (peace be upon him) urging for him to recite the kalimah shows that he had not yet submitted to Islam and that the recitation of the kalimah was a condition, فاعتبروا يا اولى الابصار


Alaa Hazrat writes that it is clear from the above hadeeth that he also denied to recite the kalimah.


Zamakhshari has said that this verse was from the last that revealed in Madinah and therefore Abu Taalib can not be the Sabab-e-Nuzool. Alaa Hazrat writes that his qowl is mardood from that which has been mentioned in Irshaad Al-Saari from Al-Taqreeb that it is possible that the Prophet (peace be upon him) continued to ask for Abu Taalib's forgiveness until that time and also because that is when shiddah upon the kuffar appeared in the very Surah. Imam Qastalaani in his Futooh Al-Gayb has also written "that is Haqq and it is correct that this verse was revealed about Abu Taalib". Imam Al-Raazi in Al-Kabeer and Al-Allama Al-Khafaaji also agreed on that in his E'nayah. Allama Khafaji also mentions that all the ulema that have commented on this text from Al-Taqreeb they have agreed that it is the correct opinion.


Imam Jalal Al-Deen Al-Suyooti has written in his Al-Itqaan that the Prophet (peace be upon him) said with complete assurance that i will ask for your forgiveness until i am told not to. This proves that the Prophet (peace be upon him) did continuously until the verse was revealed. In Fath Al-Baari, Hafiz Ibn Al-Hajar has also written that it is apparent that the verse was revealed about Abu Taalib but after a certain period of time. Imam Zarqaani has also mentioned this in his Sharah Al-Mawaahib. Alaa Hazrat writes, after the evidence being so strong, how can someone disagree using such weak?


Third Verse:

وهم ينهون عنه ويناون عنه ان يهلكون الا انفسهم وما يشعرون


Translation: "They keep the others away from him (protect him) and they move away themselves; they destroy nothing but their ownselves, yet they do not realise".


Alaa Hazrat writes that the verse shows that who is more ignorant than he who purposely acts like the ignorant. Sultaan Al-Mufassireen Hazrat Abd Allah Ibn Abbas and the teacher of Imame Azam, Ata Bin Abi Ribah, Muqaatil and other Mufassireen have said that this verse was revealed about Abu Taalib.


Imaam Baghawi writes in his Tafseer Muhy Al-Sunnah "Ibne Abbas and Muqaatil have said that it was revealed about Abu Taalib, he stopped the people from troubling the Prophet (peace be upon him) and himself moved away from submitting to Imaan.


In Anwaar Al-Tanzeel it says the verse means, "they stop objections upon the Prophet (peace be upon him) and yet move away and don't submit to accept Imaan like Abu Taalib".


Abd Al-Razzaaq and Faryaabi write in their Musnads, Sa'eed Bin Mansoor in his Sunan, Ibn jareer, Ibn Munzir, Ibn Haatim, Tabraani, Ab Al-Sheikh, Haakim in his Mustadrak writes with the benefit of the narration being Sahih and Bayhaqi in his Dalaa'il Al-Nabuwwah narrate from Abd Allah ibn Abbas in the commentry of this verse, that he said "It was revealed in reference to Abu Taalib that he protected the Prophet (peace be upon him) from being harmed, yet moved away from the message, the Prophet (peace be upon him) had come with".


Alaa Hazrat writes that Imam Fakhr Al-Deen has mentioned two opinions and one of them is that it was revealed about Abu Taalib, however he said that the other opinion is stronger due to the verses before and after it (in simple words, because of the context the verse is mentioned in). Imam Al-Khfaaji after quoting the Imam in his Al-E'nayah says "it's theoretical", meaning needs more research. However, Ata Bin Ribah knew more about the Usloob and Nazm of the Qur'aan and therefore will be given preference and surely the Imam Al-Raazi also topped most of the Ummah in the Uloom of the Qur'aan. (This is the respect Alaa Hazrat had for his past scholars even though he disagreed with them, he praised them whilst doing so).


Alhamdu Lillah, that is the end of the dalaa'il from the Qur'aan and clearly proves the point, and there is no need to proceed. However, for those who may not think this was sufficient i shall proceed to the many Ahaadeeth of which three have already been mentioned.


Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
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Posted 15 March 2006 - 05:26 AM (#99) User is offline   Sher-e-Raza 

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Seeming as three Ahadeeth have already been mentioned, there is no need to mention them again.

Fourth Hadeeth:

In Bukhaari, Muslim and Musnad Imam Ahmed, narrated from Hazrat Abbas, the uncle of the Prophet (peace be upon him and Allah is pleased with him) that he said to the Prophet (peace be upon him) "what have you benefited your uncle, Abu Taalib? Because, Wallahi, he helped you and would fight and argue against people for you".

The Greatest of Mankind replied "I found him completely drowned in fire, so pulled him out until only his feet were left in the fire. If it wasn't for me, he would be in the lowest part of the hell fire".

Hafiz Ibn Al-Hajar writes in Fath Al-Baari "This is from the specialities of the beloved Prophet (peace be upon him) that even though Abu Taalib disagreed to submit to Imaan, his shafa'ah benefited him by reducing his punishment less than any other non believer's punishment".

Fifth Hadeeth:

In Bukhari, Muslim and in the Musnad, narrated from Abu Sa'eed Al-Khudri, he says that Abu taalib was mentioned in front of the Prophet (peace be upon him). He said (peace be upon him) "I hope that on the day of judgement my intercession will benefit him by only leaving his feet in the fire which will be until his ankles because of this, his brain will boil.

Yunus Bin Bakeer has narrated the hadeeth from Is'haaq like this "His brain will boil and flow out onto his feet".

In Umdah Al-Qaari, Irshaad Al-Saari, Mawaahib and a few other books, it says that the "hikmah" of why only the feet will remain in fire because, he helped the Prophet (peace be upon him) with all his body but remained stead fast with his feet (Thaabit Al-Qadam) upon kufr. This is also been mentioned in the Sharah Al-Jami Al-Sageer.

Sixth Hadeeth:

Bazaar, Abu Yu'laa and Ibn Addi all narrate from Hazrat Jaabir Bin Abd Allah that the Prophet (peace be upon him) was asked "Have you benefited Abu Taalib?"

The Mercy of both the worlds (peace be upon him) replied "i removed him from being drowned in fire until only his feet remained in the fire".

Allama Badr Al-Deen writes in his Umdah that "If it is said that the deeds of a kaafir are هباء منثورة (they are a waste like dust in the air), then i will say that this is because of the barakah of the beloved Prophet (peace be upon him) and is from his khasaa'is (specialities)".

Surely this is only specific for the Prophet (peace be upon him). People say that this Hadeeth is against the usool of Ahl-e-Sunnah beliefs because shafa'ah is not for the kaafir? These people think they knew the usool and Allama Badr Al-Deen Ayni didn't? This is what the wahabies say to stop any evidence that proves the power of the Prophet (peace be upon him). Funny thing is that a person answered this Hadeeth by saying it proves the beloved Prophet (peace be upon him) to be "powerless". Ma Aaz Allah, Al-Ayaazu Bi Allah!! May Allah give him the tawfeeq to repent.

Surely this shows the power of the greatest of mankind that even though the deeds of a kaafir are no use but still Abu Taalib was benefited. If this doesn't show power than what does it show? And if one still does not understand then, i say, what if someone says that "Had Allah not the power to remove Abu Taalib from the fire of hell?". Al-Ayaazu Bi-Allah, may Allah protect us from such stupidity and devilish thoughts.

Seventh Hadeeth:

In Tabraani narrated by the mother of all believers, Umm Salmah says that Al-Haaris Bin Hishaam came to the Prophet (peace be upon him) on the day of Hajjah Al-Wida'a, so he said "Ya Rasoolallah, "you encourage to be good towards relatives, to benefit the neighbours, give shelter to the orphans, host the guests and feed the needy. My father Hishaam used to do all that, what do you say about him?".

The Prophet (peace be upon him) replied, "The grave of he who did not submit to the kalimah becomes like hot and burning coal. I myself found my uncle, Abu Taalib in fire higher than the head. Because of his favours upon me, Allah removed him until only his feet remained in the fire".

In Majma Al-Anwaar, from Imam Karmaani the Sharih of Bukhaari, it says that "The deeds of Abu Taalib benefited him because of the barakah of the Prophet (peace be upon him) even though the deeds of a non believer are like the dust in the air (no use at all)".

Eighth Hadeeth:

Imam Ahmed in his musnad, Imam bukhari and Muslim in their Sahih narrate from Abd-Alllah Ibn Abbas that the Prophet (peace be upon him) said, "The least punishment of the people of hell is for Abu Taalib. He will be made to wear shoes of fire which will cause his brain to boil".

In Bukhari and Muslim it is narrated from Nu'maan Bin Basheer, that the Prophet (peace be upon him) said "The least punishment in the fire of hell will be that he will be made to wear shoes of fire that will cause his brain to boil and give out steam like a cauldron does. He will think that he is being punished the most yet it will be the least".

Imam Ahmed narrates the same Hadeeth in his Musnad like this, "hot red coal will be put in his soles because of which the brain will boil".

In Bukhari and Muslim narrated from Hazrat Anas Bin Maalik, he said that the beloved Prophet (peace be upon him) said "Allah will say to those who are being punished the least in the hell fire, that if you owned the whole world and and all that is within, would you give it all to free yourself from this punishment? He will say, "yes". Allah will then say that i asked you something much easier in the world, that was to not partner anyone with me, however, you still did".

Alaa Hazrat writes that the above narration also proves that Abu Taalib died a mushrik. That is because sahih Ahaadeeth show that Abu Taalib will be punished the least and the above hadeeth shows that the least punishment will be for a mushrik.

In Kitaab Al-Khamees, it says, "it is said that after Abu Taalib had died, the Prophet (peace be upon him) touched the whole body of Abu Taalib and didn't touch his feet. That is why he is made to wear shoes of fire".

Ninth Hadeeth:

Imam Shafa'i, Imam Ahmed, Imam Is'haaq Bin Rahwiyah, Abu Dawood Al-Tayaalusi in their Masaaneed, Ibn Sa'ad in his Tabqaat, Abu Bakr Bin Abi Shaybah in his Musannaf, Abu dawood, Nasa'i in their Sunan, Ibn Khuzaymah in his Sahih, Ibn Al-Jaar, Bazaar, Abu Yu'la in their Masaaneed and Bayhaqi in his Sunan have all narrated from Hazrat Ali Bin Abi Taalib, he says "I told the Prophet (peace be upon him) that his misguided, old, uncle has died". The Prophet (peace be upon him) replied, "go and bury him". In Ibn Abi shaybah's narration, it says "your old, kaafir, uncle has died. What shall i do" (about the ghusl and kafan, shall i or shall i not?). The Prophet (peace be upon him) replied, "bathe and cloth him". In Imam Shafa'i's narration it says that Hazrat Ali says "I said, Yaa Rasoolallah, he died a mushrik!" The Prophet replied, "go and bury him". Imam Al-A'immah (the Imam of Imams) Ibn Khuzaymah said, "this hadeeth is sahih". Imam Hafiz Ibn Al-Hajar said in Isaabah that Ibn Khuzaymah has said it is sahih.

Alaa Hazrat writes that, here Hazrat Ali (Allah is pleased with him) is himself saying that his father died a mushrik and the Prophet (peace be upon him) didn't refute that. The Prophet (peace be upon him) told him to go and bury him, he (peace be upon him) didn't go to the burial as is mentioned clearly in a narration. However, when Hazrat Ali's (Allah is pleased with him) mother, Sayyidah Fatimah Bint Asad (Allah is pleased with her) passed away, the Prophet (peace be upon him) gave from his own clothes for her kafan, dug the grave with his own blessed hands, laid in her grave himself before burying her and made a beautiful dua. This is narrated in many books and the narration is also, sahih.

Alaa Hazrat further says that look at the Imaan of Hazrat Ali (Allah is pleased with him), the Prophet (peace be upon him) is telling him to bathe his father but he still replies that he was a mushrik. This was the strength of their Imaan that they wouldn't care whether it was family or not, they remained steadfast at all times and were not shaken by the love of their hearts:

أولئك كتب فى قلوبهم الايمان وايدهم بروح منهم و يدخلهم جنت تجرى من تحتها الانهر خلدين فيها رضى الله عنهم ورضوا عنه

Tenth Hadeeth:

Imam Bukhari and Muslim in their Sihah, Ibn Maajah in his Sunan, Imam Tahaawi in his Sharah Ma'aani Al-Aathaar and Isma'ili in his Mustakhraj Ala Sahih Al-Bukhaari, all narrate from Imam Ali Bin Husain Zain Al-Abideen, he narrates from Amr Bin Uthmaan Al-Gani, he narrates from Hazrat Usama Bin Zaid (Allah is pleased with all of them), he says "I asked, Yaa Rasoolallah, which house will you enter tomorrow, in Makkah?"

The Prophet (peace be upon him) replied, "Has Aqeel left a place or house for us?".

Imam Zain Al-Abideen says that, "Abu Taalib's inheritance was given to Aqeel and Taalib. Ja'far and Ali were not given anything because they were muslims at the time Abu Taalib died (Allah is pleased with them both) and Taalib was a kaafir and Aqeel (Allah is pleased with him) had not yet accepted Islam. This is exactly why Umar Al-Farooq (Allah is pleased with him) used to say that a kaafir's inheritance is not given to a muslim.

There is also a narration in Imam Maalik's Mu'attah from Hazrat Ali (Allah is pleased with him) similar to the one above. The inheritance was not given to Hazrat Ali and Ja'far (Allah is pleased with them both) because they were muslims and Abu Taalib died a non muslim. In Bukhaari there is a narration that "A muslim does not inherit from a kaafir".

Eleventh Hadeeth:

Abu Yu'la, Abu Al-Bashr and Samawiyyah in their Fawaa'id and Haakim in his Mustadrak (with the chain from Muhammed Bin Salmah from Hishaam Bin Hassaan from Muhammed Ibn Sireen), all narrating from Anas Bin Maalik, the incident about when Abu Quhafah accepted Islam, he, Anas Bin Maalik said "Whilst Abu Quhafah was accepting Islam (had his hands in the blessed hands of the Prophet, peace be upon him), Abu Bakr began to cry. The Prophet (peace be upon him) asked, "why are you crying?". Abu Bakr replied "If your uncle had accepted Islam, Allah would have cooled your eyes, that would have been more dearer to me than my own father accepting Islam".

Imam Haakim says that this Hadeeth is sahih according to the conditions of Bukhaari and Muslim. In Isaabah, Allama Ibn Hajar accepted the hadeeth and said its chain is sahih.

Twelfth Hadeeth:

Abu Qurrah Musa Bin Taariq Musa Bin Ubayda narrates from Abd-Allah Bin Deenar, he narrates from hazrat Abd-Allah Ibn Umar, he said "On the day of Fath-e-Makkah, Abu Bakr Siddeeq brought his father, Abu Quhafah, holding his hand to the court of the beloved Prophet (peace be upon him). The Prophet (peace be upon him) said, "why did you not leave him there and we would have gone to him?". Abu Bakr replied, "i intended that he would gain reward, i swear by the name of He who has sent you with the truth that i would have been much happier if Abu Taalib had become a muslim instead of my father".

Allahu Akabar, isn't this the amazing love for the beloved? Surely this shows how much Abu Bakr Siddeeq (Allah is pleased with him) was willing to sacrifice for the happiness of Rasoolullah!!

Surely Allah has said the truth,

و الذين امنوا اشد حبا لله

In the same way there is ma narration about Umar Al-Farooq Bin Khattab (Allah is pleased with them), he said to Hazrat Abbas (Allah is pleased with him), "i am more pleased with you accepting Islam than i am pleased with Khattab's accepting Islam!" Ibn Is'haaq has mentioned this in his seerah.

Thirteenth Hadeeth:

Yunus Bin Bakeer in Ziyaadaatu Magaazi Ibn Is'haaq narrates from Yunus Bin Amr, he narrates from Abu Al-Satr, he said "Abu Taalib sent a message to the Prophet (peace be upon him) that he feeds him the grapes from his Jannah. Upon that Abu Bakr Siddeeq (Allah is pleased with him) said, Allah has made the food of heaven haraam upon the kuffar".

Fourteenth Hadeeth:

Al-Waahidi from the Hadith of Musa said that Muhammad Bin Ka'b Al-Qurtubi told us that it has reached me that "At the time of Abu Taalib's death the kuffar of Quresh said to him that why don't you demand from Muhammed (peace be upon him) to send you some food from the so called heaven of his?". Abu Taalib sent a demand. The Prophet (peace be upon him) sent a reply that Allah has made the food and drink of heaven haraam for a kaafir. Then the Prophet (peace be upon him) came to Abu Taalib and demanded him to accept Islam. Abu Taalib replied that people will mock you that your uncle accepted Islam due to the fear of death, if that was not the case then i would please you. He died. The Prophet (peace be upon him) prayed for his forgiveness. The people began to say, what is stopping us from praying for our deceased, mushrik relatives because Ibraheem (peace be upon him) prayed for his father and the greatest of mankind (peace be upon him) prayed for his uncle and so the people began to pray for their deceased, mushrik relatives. Upon this Allah, the greatest revealed the verse, "It is not for the Prophet and the believers to ask for the forgiveness of the mushrikeen even if they are of kin after the fact that it has been made clear upon them that they are the people of Jahannam". Al Ayaazu Bi-Allah!

Fifteenth Hadeeth:

Abu Na'eem narrates in Hulya from Hazrat Ali (Allah is pleased with him) that the Prophet (peace be upon him) said "Allah desired the Islam of my uncle, Abbas and i had desired the Islam of my uncle, Abu Taalib. Allah's will overwhelmed my desire and Abu Taalib remained a kaafir".

From all the above Ahaadeeth and the mentioned Aqwaal of the A'immah and the Scholars (which were about fifty four), it has been clearly proven that surely Abu Taalib did die as a kaafir. The Qur'aanic verses and the Ahaadeeth are so clear and easy to see and what need after them two? Who knows the state of death (on imaan or kufr) more than Allah and his beloved Messenger? But for more benefit and more satisfaction, now we will see more statements by the Imams and Scholars regarding Abu Taalib.


Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
0

Posted 15 March 2006 - 05:29 AM (#100) User is offline   Sher-e-Raza 

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About fifty four statements of the Scholars and Imams have already been mentioned.

Firstly, the greatest Imam, the light of the Ummah, Imam Abu hanifah (Allah is pleased with him) states in Fiqh-e-Akbar, "Abu Taalib, the uncle of the Prophet (peace be upon him) died a kaafir".

Imam burhaan Al-Deen writes in Hidayah "When a kaafir dies and leaves a muslim guardian (ولى), he will bathe and clothe him because Hazrat Ali was ordered by the Prophet (peace be upon him) to do so for his father Abu Taalib".

Imam Abu Al-Barakaat Abd-Allah Al-nasafi states in Kaafi, the sharah of Waafi "When a kaafir dies, his muslim guardian will bathe and clothe him, the evidence for that is from when Abu Taalib died. Hazrat Ali said to the Prophet (peace be upon him), your old and misguided uncle has died. The Prophet (peace beupon him) replied, bathe, clothe and bury him".

Allama Ibraheem Al-Halbi states in Ghunniyah, the sharah of Munniyah the same as above.

Allama Ibraheem Al-Taraablusi, in Burhaan, the sharah of Mawaahib Al-Rahmaan and Allama Sayyid Ahmed Tahtaawi in his footnotes for Maraaqi Al-Falaah state under the text in Noor Al-Idaah"If the deceased kaafir has a muslim relative, he will be bathed", they write "the evidence for that is from the hadeeth narrated by Abu Dawood and others from Ali that when Abu Taalib died..........(the aforementioned hadeeth)".

Allama Zain Ibne Nujaym Misri states in Bahr Al-Raa'iq the sharah of Kanz Al-Daqaa'iq "A muslim guardian can bathe the kaafir, clothe him and bury him. Hazrat Ali was ordered to do likewise with his father when he died".

In Fath Al-Qadeer, Kifaayah, Binaayah and all the other shurooh of Hidayah this is agreed upon.

In the books of Fiqh, there are many many texts similar to the aforementioned. There is no need to mention them all. One can see for himself. It has become apparent that all the above mentioned scholars believed Abu Taalib to be a kaafir.

Imam Abu Dawood has a chapter in his Sunan, "Chapter about a muslim who's mushrik relative dies". Imam Nasa'i has a chapter in his Sunan, "The burial of a Mushrik". They both have mentioned the hadeeth regarding Abu Taalib.

Imam Ibn Maajah has a chapter in Sunan, "Will a muslim gain the inheritance of a kaafir". He has also mentioned the hadeeth regarding Abu Taalib.

Imam Maalik in his Mu'tta has a chapter, "Inheritance between the people of different religions". He has mentioned the Hadeeth narrated by Imam Zain Al-Abideen regarding Abu Taalib's inheritance.

Imam Muhammed (the writer of the Hanafi Fiqh), in his Mu'atta has a chapter, "A muslim does not inherit a kaafir". He has also mentioned the Hadeeth regarding Abu Taalib.

Before reading the next quote it is necessary that you understand one thing. "Abu Taalib" is not the actual name of Hazrat Ali's (Allah is pleased with him) father. His actual name was "Abd Munaaf". "Abu Taalib" is his kunniyah. To call someone using his kunniyah instead of his name was known as respect. Therefore a question arises, can we use the kunniyah for a kaafir? Because we have been commanded by Allah to show harshness towards them. The Ulema have written it is allowed in some circumstances and they have taken the permissability from the example of Abu Taalib.

Imam Bukhari, in Kitaab Al-Adab, has a chapter "The Kunniyah of a kaafir". He has narrated two ahadeeth in which the Prophet (peace be upon him) has mentioned the name of Ali's father as "Abu Taalib".

Imam Qutalaani writes, "The Prophet (peace be upon him) remembered Abu Taalib, the mushrik by his kunniyah". Then he writes, "Therefore, it is permissable if the kaafir is not recognised with other than the kunniyah, like Abu Taalib. It is also permissable if it will bring him closer to Islam or if you need a favour from the person. However, it is not allowed if respect is intended, due to the command of Allah that we must be harsh towards them".

Allama Badr Al-Deen Ayni writes in his Umdah that we take from this hadeeth the permissability of calling a mushrik by his kunniyah. He has also written that it proves that Allah does benefit the kuffar due to their good deeds, can we not see that Abu Taalib's punishment is reduced due to his help and looking after the Prophet (peace be upon him).

Imam Aarif Bi-Allah Sayyidi Ali Mttaqi Makki has a chapter in his Manhaj, Kanz Al-Ummal and Muntakhabu Kanz Al-Ummal, "Those that are not Sahabah (companions of the beloved, peace be upon him)". In their he mentions Abu taalib.

In the same way Allama Abd Al-Rahmaan Bin Ali Shayba has mentioned Abu Taalib in the non Sahabah chapter in his book, Tayseer Al-Usool Ila Jami Al-Wusool. In their he has narrated three ahadeeth that i have mentioned and he counted Abu Taalib as a non Sahabi. Surely if Abu Taalib was a muslim he would have been a Sahabi, because he looked after the Prophet (peace be upon him) since child hood untill he lived.

Allama Hafiz Ibn Hajar Al-Asqalaani in his Isaabah has mentioned Abu Taalib in the list of those who are not from amongst the Sahabah and to call them a Sahaabi is rejected, wrong and a mistake. Allama Ibn Hajar writes in this very book that those who died upon fitrah (before the Prophet's, peace be upon him, anouncement of Prophethood), those who were born without intellect (mental) and died likewise and all those who did not receive the news of Islam will say to Allah on the day of judgement that we would have accepted Islam if we lived until Prophethood was anounced or if we had intellect or if we had known of Islam. A fire will be shown to them and Allah will command them to go in to that fire. Those that will act upon Allah's command will find the fire cool and will succeed. We hope that Abd Al-Muttalib and his family will be amongst those who will enter that fire and find it cool. They will succeed. Except Abu Taalib, because of the verse from surah Toubah and Sahi Ahadeeth proove that his feet are in fire. This is for he who dies a kaafir. If he had accepted Islam in the end of his life then he should have been completely free from the fire of hell. Anyhow, sahih and many Ahadeeth proove the kufr of Abu Taalib.

Hafiz Ibn Hajar, further writes in the same book that Imam Nafse Zakiyyah, (Muhammad Bin Abd-Allah Bin Hasan Bin Hasan Mujtaba, Allah is pleased with them) and Al-Khalifah Al-Abbasi Abd-Allah, A.K.A Mansoor (Bin Muhammad Bin Ali Bin Abd-Allah Bin Abbas, Allah is pleased with them) wrote letters to each other. This was in the time when Mansoor entered Madinah and gained the tilte "Al-Khalifah Al-Abbasi" and "Ameer Al-Mu'mineen". The letters that they wrote to each other became very popular. Mansoor wrote in one his letters to the Imam that when the beloved Prophet (peace be upon him) announced Prophethood, he had four uncles. Two of them accepted Islam from which one of them is my forefather (Abbas, Allah is pleased with him) and two of them rejected from which one of them is your forefather (Abu Taalib).

Alaa Hazrat writes that Mansoor was not only a Khalifah and from amongst the Ahl-e-Bayt but he was also from amongst the Tab Al-Tabi'een, the Fuqaha and the Muhadditheen. Imam Jalal Al-Deen Al-Suyooti has praised him in Taareekh Al-Khulafa and said he was a "Faqeeh Al-Nafs". Mansoor, writing in such clear words that Abu Taalib was a kaafir, to the Imam and the Imam not refuting it clearly shows that the kufr of Abu Taalib was evident and popular.

Ibn Al-Hajar further writes in his Isaabah that Hazrat Abd-Allah Bin Al-Mu'taz Bi-Allah (he was from the lineage of Hazrat Abbas) wrote a couplet addressing the Saadaat (Banu Fatimah, Allah is pleased with her, they are from the lineage of Abu Taalib):

وأنتم بنو بنته دوننا

و نحن بنو عمه المسلم

The coplet means, "You are the sons of Prophet's daughter, we are not, we are the son's of the Prophet's muslim uncle" (Peace be upon him and Allah is pleased with all the pious).

The couplet has a very clear Ta'reez (تعريض), an innuendo, that Abu Taalib is a kaafir.

Imam Mamdooh in Kitaab Al-Ahkaam and Imam Qustalani in Mawaahib write, "we hope that Abd Al-Muttalib and his family enters paradise except Abu Taalib because he lived in the time of Islam but did not accept it".

In Fath Al-Baari it says "It is a coincidence that four of the Prophet's (peace be upon him) uncles were alive at the time of Islam, two of them accepted Islam and their names were Islamic from before. The two that did not accept Islam had names that are aginst Islam. They are Abu Lahab, his name was Abd Al-Uzza, and Abu Taalib, his name was Abd Al-Munaaf". (As i explained before that "Abu Taalib" was his kunniyah and not his name).

Imam Qustalani writes in his Mawaahib Al-Ladunyah, "Abbas was the youngest from the Prophet's uncles and only he and Hamzah accepted Islam". (Peace be upon him and Allah is pleased with them both).

In Hulyah Sharah Al-Munniyah, Imam Muhammad Bin Ameer (under the rules regarding supplication for a kaafir's forgiveness), after mentioning the second verse i have mentioned above, writes "It has been prooven from Bukhaari and Muslim that the sabab-e-nuzool of this verse was due to Rasoolalllah saying, he will ask Allah for Abu Taalib's forgiveness until he is told not to."

Al-Allama Majd Al-Din writes in Safr Al-Sa'aadah, "When Abu Taalib was in his final illness Rasoolallah visted him even though he was a mushrik and the Prophet (Peace be upon him) pleaded him to accept Islam however he did not accept."

Al-Sheikh Abd Al-Haq Muhaddith Al-Dehlvi writes in Madarij Al-Nabuwwah, "Sahih Ahadeeth prove that Abu Talib was a kaafir." And after mentioning the hadith he writes, "In Rawdah Al-Aadab it is mentioned that Abu Taalib died a kaafir."

Bahr Al-Uloom Malik Al-Ulama writes in Fawaatih Al-Rahmoot the Sharah of Musallam Al-Thubooth that the Ahadeeth that proove Abu Taalib's kufr are very popular and the verse (the first verse mentioned above) was revealed refering to him and it is mentioned in a Sahih Hadith narrated by Imam Muhammad Al-Baqir that the Prophet (Peace be upon him) gave the inheritance of Abu Taalib to Taalib and Aqeel, not to Ali and Jafar. The same narration is mentioned in Mu'atta Imam Malik... Allah is pleased with them both.

Alaa Hazrat writes that the report above is actually narrated by Imam Zain Al-Abideen and not Imam Al-Baqir (the narration has been mentioned before).

In Naseem Al-Riyaad the Sharah of Al-Shifaa by Qadi Ayaaz it has been copied from Ibn Hajar Al-Makki, "In the hadeeth narrated in Muslim where the Prophet (peace be upon him) said "my father and your father are in the fire of hell", it indicates Abu Taalib only and not the Prophet's (Peace be upon him) father Abdullah as the Arabic word for father is often used metaphorically for the uncle."

Imam Jalal Al-Deen Al-Suyuti writes in Masaalik Al-Hunafa, "There is no objection to the word (father) refering to his uncle, Abu Talib. It was widely known that the blessed Prophet (Peace be upon him) would commonly refer to his uncle Abu Taalib as father."

Tamaam Al-Razi has reported in his Fawaa'id, with a weak chain, from Abdullah Ibn Umar (Allah is pleased with him) that the Prophet (Peace be upon him) said, "On the Day of Judgment, I will intercede for my parents Abu Taalib and for my brother from the time of Jaahiliyyah (he was a foster-brother)." Imam Muhib Al-Tabri, who was from amongst the Masters of Hadith and a Jurist, writes in Zakhaa'ir Al-Uqba, "If the Hadith (aforementioned) is proven to be sound then it will be justified regarding Abu Taalib, to that which has been proven by Sahih Ahadith that his punishment will be reduced. The justification is only required for Abu Talib because he lived in the time of Islam and did not accept it."

Alaa Hazrat writes, one type of intercession that Allah bestowed upon his Messenger (peace be upon him) is requesting reduction of punishment for a kafir. Likewise, he has been bestowed with the Al-Shafaa'ah Al-Kubra which will include all Mankind alike, whether believer or non-believer and this will be for the Judgment procedures to begin.

Some people deny the possibility of intercession for the kuffar, however it is proven from sahih Ahadeeth that it is possible. Imam Muslim has brought a chapter in his Sahih entitled, "Chapter of Intercession of the Messenger (Peace be upon him) for Abu Taalib and consequent reduction of punishment." Imam Badr Al-Deen Al-Zarkashi in his Khadim has copied from Ibn Maajah that from amongst the types of intercession is the reduction of punishment Abu Lahab recieves every Monday. This was due to the fact that he freed his slave-girl Thuwaybah after the news of the birth of the Messenger (Peace be upon him) out of joy. This is from the blessings of the Prophet (Peace be upon him)." This is also mentioned in Al-Masaalik!


Mere To Dard Bhi Auro Ke Kaam Aate Hai,
Mai Ro Paroo To Kayee Log Muskuraate Hai!

Bohot Gumaan Hai Zahid Ko Sar Bulandi Par,
Use Bataao Keh Taare Bhi Toot Jaate Hai!
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