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Page 101 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh for it complies with the religion of Allah and it has much knowledge.[258] 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 fathers 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[259] (s) was asked by Durst bin Abu Mansoor about Abu Talib. The asker didnt 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?[260] 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 wouldnt 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.[261] 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 askers mind when answering him so clearly. After the clouds of illusion had left the askers 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 wouldnt have delivered the precepts to the Prophet (s). 5. Abban bin Mahmood wrote to Imam Reza[262] (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)[263] Then: if you dont confess the
Page 102 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh faithfulness of Abu Talib, your fate will be to Hell.[264] The answer of Imam Reza showed that doubting about the faithfulness of Abu Talib contradicted believing in the Prophet (s). He, who doubted about the faithfulness of Abu Talib, would act hostilely to 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 things 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 traditions: He, who harms a hair of mine, harms me and whoever harms me, harms Allah.[265] 6. Imam Askari[266] (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.[267] One of the two groups had to carry out its task secretly as long as carrying it out openly was not possible for itlike 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 wouldnt be able to support the Prophet (s) unless he kept his faith secret. He was like the believer of the Pharaohs people, whose story had been mentioned by the Quran.[268] If the believer of the Pharaohs people hadnt concealed his faithfulness, the Pharaoh would have killed Prophet Moses (s). His situation was so active among his people, who didnt 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
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