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Page 167 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh This tradition (of ad-Dhihdhah)-besides the contradiction in its text and the contradiction with the Quranic verses, which denied interceding for the unbelievers, contradicted the tradition fabricated against Abu Talib when he was dying; the tradition, which was discussed in details in the previous chapter of this book. So the tradition of ad-Dhihdhah and that of the dying of Abu Talib were contradicted and they couldnt be depended upon even if the narrators were reliable. In spite of that, we found that some of the narrators of the tradition of the dying of Abu Talib participated in narrating the tradition of ad-Dhihdhah. The two traditions were contradicted whether in the text or in the meaning, so how did the narrators narrate two contradicted traditions? Ibn Abu Omar, Muhammad bin Hatim and Yahya bin Saeed might forget, when narrating the next tradition, what they had fabricated in the previous one! They forgot that a liar had to have a good share of memory lest he would be involved in what they had been involved in of such contradicted falsehood in order that their ill-will wouldnt be uncovered so easily. But in any case, this would be the end of every falsehood and fabrication! They mentioned in the tradition of the dying of Abu Talib that the Prophet (s) had asked his uncle to declare the shahada so that the Prophet (s) would witness for him with it in the Day of Resurrection and then he would deserve intercession.[570] They said that he hadnt declared shahada. According to their tradition, they considered declaring shahada as the condition for deserving intercession and so Abu Talib wouldnt deserve intercession without declaring shahada. Therefore they didnt say that the Prophet (s) interceded for his uncle but they said that he prayed Allah to forgive him until Allah forbade him from doing that and made him know that he mistook all that time when he begged forgiveness for his uncle in spite of that there were many verses revealed to him forbidding him from that. Then they said that the Prophet (s) had interceded immediately for his uncle without declaring shahada when saying: Yes! I found him in the lowest bottom of Fire but I took him out to a shallow place. So how did the Prophet (s) interceded for his uncle, who hadnt declared shahada, if intercession was conditioned on declaring shahada? Had Abu Talib declared shahada or he hadnt? If Abu Talib hadnt declared it as they said in the tradition of his dying, then how would the Prophet (s) intercede for him whereas the Quranic verses had confirmed that intercession would never include the unbelievers nor would their torment be lightened? But if he had declared shahada, then the meaning of the tradition of the dying wouldnt limit lightening the torment just to take Abu Talib out of the lowest bottom of Hell to a shallow place! Was the Prophet (s) so stingy to a degree
Page 168 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh that he wouldnt intercede for the man, who had brought him up, protected him, supported him and defended him? Would he reward him for all that just by lightening some of his torment? And what lightening of torment it was if his brain would melt and flow over his feet! If Abu Talib had declared shahada and the Prophet (s) didnt think that he had deserve intercession except after announcing shahada, then this tradition, which limited intercession just to lightening the torment, would contradict many other traditions mentioned in the books of Hadith (Sihah).[571] The traditions said that whoever declared shahada would be in Paradise and not in Hell: He, who died and knew that there was no god but Allah, would enter into Paradise.[572] And: No one saying that there is no god but Allah will enter into Hell.[573] Besides that the tradition of ad- Dhihdhah itself in talking about the immediate intercession contradicted other traditions concerning the subject of intercession. Here are some of these traditions: It was said to me: Ask for anything because every prophet had asked for something! I delayed my request until the Day of Resurrection to be for anyone of you witnessing that there is no god but Allah.[574] The tradition showed that the Prophet (s) wouldnt intercede for any one, who hadnt declared shahada. So did the following traditions: I am granted intercession for my umma. It will never be for any polytheist.[575] My intercession will include every Muslim.[576] Allah revealed to Gabriel (s): Go to Muhammad and say to him: Raise your head and ask for anything. You will be granted it. Intercede for anyone. Your intercession will be accepted until his saying: Let anyone of your umma, who witnesses sincerely that there is no god but Allah even for one day and then dies, enter into Paradise.[577] According to these traditions no one would get intercession except who declared shahada. Although these traditions didnt define intercession, they made us understand that the one, who would be interceded for, wouldnt be in Hell. Also we understood that the Prophets intercession was delayed until the Day of Resurrection where he didnt ask for the request, which Allah had ordered him to ask for and delayed it until that day. He will be the first intercessor and his intercession will be the first to be accepted.[578] Then how did the Prophet (s) intercede for his unbeliever uncle whereas he had been ordered to intercede just for those, who declared shahada and became sincere Muslims? And how did they determine the intercession for Abu Talib while it was delayed until the Day of Resurrection? So this tradition not only contradicted the tradition of the dying of Abu Talib but also it contradicted many other traditions. This contradiction was sufficient evidence to refute the two false traditions even if their dishonest narrators
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