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Before the hijra, was there a greater servant to Islam and the Prophet than Hz Abu Talib as?  

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  1. 1. Before the hijra, Hz Abu Talib (as) was the greatest servant to Islam and the Prophet?

    • Yes
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    • No
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29th Shawal is the birth Anniversary of Hz Abu Talib (as) so this would be an opportune time to ask this question.

Before the hijra, was there a greater servant to Islam and the Prophet than Hz Abu Talib as?

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I would argue Ali ibn Abi Talib a.s was above him, and Lady Khadija on a similar level. But undoubtedly, to us, he ranks among the greatest of the Sahaba. They tell us why we don't love the Sahaba, and yet deem one of the sahab we absolutely adore for being the rock of Islam in its' fragile infancy is a kuffar, when he was merely playing the middle man and employing taqiyyah. Do you expect him to come out and declare shahadah and lose his position as the middle man and thus, the ability to protect Muhammed s.a.w?

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40 minutes ago, shiaman14 said:

Before the hijra, was there a greater servant to Islam and the Prophet than Hz Abu Talib as?

One of the greatest patrons the religion has ever known or ever will know.

A shining example of everything a man should be. One of the greatest heroes of Islam.

Its his greatness of character as well as of his actions which attracts so many jealous and malicious lies.

The father of the Imams(AS) not only in title but in actions as well.

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1 hour ago, Tawheed313 said:

I would argue Ali ibn Abi Talib a.s was above him, and Lady Khadija on a similar level. But undoubtedly, to us, he ranks among the greatest of the Sahaba. They tell us why we don't love the Sahaba, and yet deem one of the sahab we absolutely adore for being the rock of Islam in its' fragile infancy is a kuffar, when he was merely playing the middle man and employing taqiyyah. Do you expect him to come out and declare shahadah and lose his position as the middle man and thus, the ability to protect Muhammed s.a.w?

I disagree about Imam Ali being more helpful to the Prophet during the Meccan days.

However, Hz Abu Talib and Bibi Khadija are probably on par. To be honest, they are not even in competition with each other. Its mostly about all the sahaba vs. Hz. Abu Talib.

1 hour ago, Akbar673 said:

One of the greatest patrons the religion has ever known or ever will know.

A shining example of everything a man should be. One of the greatest heroes of Islam.

Its his greatness of character as well as of his actions which attracts so many jealous and malicious lies.

The father of the Imams(AS) not only in title but in actions as well.

Love it bro. 

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25 minutes ago, gerashi_mp said:

If I'm not mistaken, I read/heard somewhere that Abu Talib (as) was a successor of a prophet before prophet Mohammad (sawa) become a prophet, is that correct?

I don't think so. He followed the religion of Abraham but I don't believe there were any prophets in Hz Ismael's lineage until the Prophet.

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3 hours ago, gerashi_mp said:

If I'm not mistaken, I read/heard somewhere that Abu Talib (as) was a successor of a prophet before prophet Mohammad (sawa) become a prophet, is that correct?

Yes, he was. I heard that in Sayyed Ammar's lecture. 

Also, 

... All the ancestors of the Holy Prophet of Islam (s.a.w.) and Ali (a.s.) from Quedar (Cedar) to Abdullah and Abu Talib followed the Sheriat of Prophet Ibrahim (a.s) and they were successors of Prophet Ismail (a.s.). Abu Talib was the last successor; after the advent of Islam, he followed the Holy Prophet. They were 'Wasi' (successor) of Ismail, (a.s.), not 'Nabi' themselves. 

(Prophethood by Sayyed saeed Akhtar Rizvi, part 1, pg. 12) 

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On 8/3/2016 at 9:11 PM, Lover of Ahlulbait (ams) said:

Yes, he was. I heard that in Sayyed Ammar's lecture. 

Also, 

... All the ancestors of the Holy Prophet of Islam (s.a.w.) and Ali (a.s.) from Quedar (Cedar) to Abdullah and Abu Talib followed the Sheriat of Prophet Ibrahim (a.s) and they were successors of Prophet Ismail (a.s.). Abu Talib was the last successor; after the advent of Islam, he followed the Holy Prophet. They were 'Wasi' (successor) of Ismail, (a.s.), not 'Nabi' themselves. 

(Prophethood by Sayyed saeed Akhtar Rizvi, part 1, pg. 12) 

Thanks for this brother. I misunderstood 'successors' to mean prophet.

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["When the Prophet was deprived of the love of his parents, his grandfather Abd al-Muttalib, who was the grandfather of Ali as well, assumed his guardianship. His grandfather was very fond of him. Many times it so happened that he fixed his eyes on his grandson and said to those present: “This child is very honourable''.

He accorded Muhammad great respect even though he was a child yet, and in the general assemblies he made him sit at a place in the shade of the Ka'bah where even his brothers could not aspire to sit.

When the Prophet's grandfather breathed his last, his guardianship was assumed by his uncle Abu Talib, the father of Ali. The Prophet led a very comfortable life under the guardianship of his uncle, and benefited from his love and excellent manners and morals, which he had inherited from Abd al-Muttalib. The good morals, which were characteristic of the family of Abd al-Muttalib were inherent in the soul of Muhammad and were manifest in his words and actions. It might be said that when God chose His messenger from the family of Bani Hashim He also chose his magnanimous uncle to train him. It appears that a messenger-angel had informed Abu Talib about the mystery related to his nephew of which others were not aware.

Once during a period of famine and drought this child was requested by his uncle to pray to God for rains with his back resting on the wall of the holy Ka'bah. The child complied with his uncle's wish and pointed to the sky with his finger. There was no cloud in the sky at that moment. However, the clouds gathered suddenly from all sides, and it rained heavily so that the fields were filled with water and the earth gained a new life.

The people asked Abu Talib, “Who is this boy?'' He replied: “He is my nephew Muhammad about whom I have said: He is the white-faced one. By means of his bright face water is sought from the clouds. He is the refuge for the orphans and the protector of the widows''.

This narrative indicates the fervent mutual love and affection of the uncle and the nephew. Abu Talib always attended to the needs of the child very meticulously and was extremely kind to him.

Once when Abu Talib went to Syria he also took with him his nephew (Muhammad) who was then about fourteen years of age. After having crossed Madyan, the valley of Qura and the land of Samud they came near the gardens of Syria. They enjoyed different scenes and observed therein the secrets of nature.

The views of Abu Talib about Muhammad were confirmed by the monk Bahira when he told him that his nephew would become a towering personality in the future. From then onwards he took greater care of his nephew because he became aware that a mystery was linked with his person.

When Abu Talib heard the people of Mecca calling Muhammad with the title of'Amin' (the honest) he was very much pleased, and the tears of joy began to flow down from his eyes.

Khadijah, the chief of the woman of Quraysh, herself proposed marriage to Muhammad although she had already rejected the suit of rich Quray[Edited Out]e noblemen. The only confidant and true adviser of Muhammad was Abu Talib. He therefore, consulted him in the matter. Abu Talib was well aware of the nature and morals of Muhammad and knew that he was not inclined towards anything except goodness. He supported this alliance because what his nephew had enquired about was exactly the same thing which he (Abu Talib) himself had wished from the core of his heart.

After the Quranic verses were revealed to Muhammad in the Cave of Hira the first persons to express faith in him and to offer prayers with him were his wife Khadijah and his cousin Ali. When Abu Talib came to know about the embracement of Islam by Ali he said to him: “My son! What act do you perform?” Ali replied: “Dear father! I have adopted the religion of the Prophet of God, confirm what he has brought and follow him in offering prayers”. Abu Talib said: “Dear son! Be obedient to him always, because he will never invite you to anything except goodness and virtue”.

When the Prophet of Islam ordered the Muslims to migrate to Ethiopia he made Ja'far son of Abu Talib the chief of the migrants, and of all those persons he loved his cousin most.

Abu Talib was the first person in Islam who composed verses eulogizing Muhammad and exhorted the people to support him. Once a group of Quraysh came to Abu Talib and asked him to surrender Muhammad to them. He replied to them: “So long as all of us are not finished we shall neither surrender him to you nor withhold assistance from him”.

Throughout his life Abu Talib did not forget even for one moment that Muhammad was a great person and his (i.e. Abu Talib's) brother Abdullah and his father Abd al-Muttalib were also great personalities.

When the time of Abu Talib's death drew near he called a large number of persons belonging to his family by his bedside, and said to them: “I exhort you to behave well with Muhammad because he is known as 'honest' among Quraysh and is famous among the Arabs for his truthfulness, and all these qualities are combined in his person. I can imagine very well that the indigent and the nomads have gathered round him and have accepted his invitation and confirmed his words. Their movement has become strong. The chiefs and elders of Quraysh have been humiliated. The weak persons have become honourable. Those who were opposed to him most are most obedient to him and those who were more apart from him are profiting more by remaining in his service.

O Quraysh! Support and reverence him. I swear by God that whoever follows his path will be saved and whoever acts on his advice will become prosperous. If I had lived and death had granted me respite I would have defended him from the calamities of time because he is truthful and honest. Accept his invitation, co-operate with one another in supporting him and fight against his enemies, because so long as the world lasts he is the capital of dignity and honour for you”.

Abu Talib rendered support to the Prophet for forty two years. He opposed Quraysh for his sake and supported his declaration of prophethood till he breathed his last.

After Abu Talib's death the Prophet felt that he had been deprived of his great supporter who used to defend him against harm by Quraysh. Abu Talib was the chief of the family in which the Prophet had been brought up, and was his supporter against his enemies. He loved him ardently and warded off the mischief of the obstinate Quraysh against him. The Prophet himself said: “So long as my uncle Abu Talib lived the people could do me no harm”.

As we all know Muhammad was very patient and self-possessed, and notwithstanding the fact that his enemies were numerous and his friends were fewer, he believed firmly that he would succeed in his mission. The question therefore, arises as to the reason for his being so much grieved at the death of his uncle. In fact the reason was their great mutual love, because a person loves one who is kind to him and supports him. His flowing tears showed that the Prophet was feeling that he had lost something which was as dear to him as his own life."]

"The Voice of Human Justice", authored by the late Lebanese-Christian author, George Jordac, 

https://www.al-islam.org/voice-human-justice-sautul-adalatil-insaniyah-george-jordac/prophet-and-abu-talib

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On 8/3/2016 at 9:11 PM, Sirius_Bright said:

Yes, he was. I heard that in Sayyed Ammar's lecture. 

Is that lecture the video that @S.M.H.A. posted above me? Can you pinpoint at what minute he says what @gerashi_mp mentioned? (The statement that Abu Talib AS was a successor of a prophet before Prophet Muhammad SA became a prophet.)

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      In the Holy Quran, there are more than ten verses about the veil and the sanctity of looking at the nonhuman . 
      One of these verses is verse 59 of the surah al-Ahzab: " Or Ilah al-Nabi al-Qarlazwuj and Benatk and Nas al-Momenin Iindenīn Alīān, Ibn al-Jadīn al- eqn-e-dān-e-yarfn-fla-yuzin and khanullah ghafūra rahima " (O Prophet, tell your women and daughters, To cover up, to be known and not to be offended, and Allah is All-Compassionate, Merciful.) 
      It means a national cover; that is, a woman must wear all her body so that she is protected as a gentle flower from the swordsmanship. 
      In Sura Noor, verse 31, too, a great deal of talk about hijab and honoring the unworthy look is spoken.  Concept and dimensions of hijab in the Quran The veil in the word means the barrier, curtain and cover. The use of this word is more than the meaning of the curtain. The word covers the concept that the curtain is a cover, but not every veil, but it is called the cover of the hijab through the back of the curtain. 
      The hijab, meaning ladies' Islamic cover, has two dimensions: a positive and negative one. The positive aspect of it, the necessity of covering the body and its diminutive dimension, is the forbiddenness of being revealed to the non-mahram; and these two dimensions should be together with each other so that Islamic veil can be realized; sometimes it may be the first dimension, but not the second dimension, in this case It can be said that Islamic hijab has been realized. 
      If, in the general sense, we call hijab any cover and impeding the receipt of sin, the hijab can have different types and different types. One kind of this veil is mental, intellectual, and spiritual; for example, belief in Islamic teachings, such as monotheism and prophecy, is one of the examples of the right veil, mental and spiritual, which can lead to sins and sins of mind and mind, such as infidelity And Shrek. 
      In addition, in the Qur'an, there are other types of hijab manifested in man's external behavior, such as hijab and cover in the eyes that men and women are advised in the face of the non-Mahram.  Purpose and philosophy of veil The main purpose of the ordinance of the laws in Islam is to God, which is obtained through the cultivation of self and piety:  إن أكرمكم عند الله أتقكم (حجرات; 13) is magnanimous and most honorable to you with God.
      - = ========================================================================================================================================================================================================================================================== 
      He is the God who raised among the people of Ammi (a people who did not know the reading and writing) a great prophet from the same people, to recite God's revelation to them, and purify them (from the ignorance of ignorance and ugly ethics), and the book of celibacy and wisdom In fact, before that, everyone was in a state of ignorance and misguidance. 
      The Holy Qur'an is used for the purpose of securing the divine commandment, the requirement of Islamic hijab, to achieve cultivation of the soul, purity, chastity, and purity. Verses like:  Let us convey the believers' eyes to the unworthy eyes and protect their bodies and their bodies, which is the best of their bodies and their purity.   Eye veil O my Apostle, tell the believing men to put their eyes in vain view.   قل للمؤمنات أضضضان من أبصارهن (نور; 31) Tell the messenger to the believing women to cover their eyes with an unwise look.   Hijab in speech Another type of hijab and cover of the Qur'an is the hijab of women's speech versus non-law:  Falla is a great deal of pain in your heart (parties; 32) So do not talk to men with thin, soft lips; lest you fall asleep (sickness and despair).   Behavioral Hijab Another type of hijab and cover of the Quran is the veil of women's behavior against the non-Islamic. It is instructed that women should not walk in ways that would attract unharmed attention by showing their ornaments.  And let our Lah al-Jahran be tempted to blow us away (Ibn. 31), and they should not foot to the ground to reveal the ankles and their hidden ornaments.
      Of the discussed topics, it is clearly used that the meaning of Islamic hijab is to cover and protect the coexistence of women with nonhuman men in different forms of behavior, such as how to cover, look, talk and walk. 
      Therefore, the veil and cover of a woman is also a constraint and an obstacle to nonhuman individuals who intend to infiltrate and capture the honor of others. There is also the same notion of banning and refusing the lexical roots of chastity;  Veil and chastity The two words "veil" and "chastity" are essentially the meaning of common denial and refusal. The difference between prohibiting and restraining hijab and chastity is the difference between appearance and inwardness; that is, the prohibition and inhibition in the veil is related to appearance, but the prohibition and inhibition in chastity is related to the inner and inner, because chastity is an internal state, However, given that the effect of appearance on the interior and the external impact on appearance is one of the general characteristics of man; therefore, between the veil and the apparent cover, and the chastity and inner restraint of man, is the effect and the mutual influence; so that whatever the veil and the covering The appearance and the better, this type of veil is more effective in enhancing and enhancing the inner and inner mood of chastity, and vice versa, the greater the inner and inner envy of the The veil will look better in the encounter with aliens.  Elderly Women's Hijab The Holy Quran has pointed to this impact in a subtle way. First, it allows elderly women to dress their clothes like a tent against a non-sanctuary without the intention of throwing themselves out, but ultimately says: "If they are sober, it even means clothes like tents." Not better.  And Al-Qawada'm Al-Nawa'ah Al-Naha'ah Al-Fayyid Allah Jinnah, the Prophet of Allah, the Exalted and the Most Merciful,
      In addition to the previous relationship, between the apparel cover and esoteric dignity, the relation between the sign and the sign holder is also; that is, the apparent hijab is a sign of a certain stage of esoteric dignity with the owner of the veil. Of course, this does not mean that every woman who wears a veil and a cover is necessarily of all levels of chastity.  Is hijab an obstacle to all social delinquency? Given this point of view, the answer to these forms and the doubts of those who, for the ineffectiveness of revealing the veil and the apparent cover, is to blame the offenses of some women with hijab, because the problem of these women, the weakness in the inner veil And the lack of strong faith and belief in the positive effects of hijab and apparent cover and has passed since the Islamic veil has a wide dimension, and one of its most important dimensions is the inner and inner veil of the person who faces sin and corruption , It enjoys inner convictions and faith; and, essentially, this veil of mind and ideology, as a foundation stone for other veils, including hijab and p It is apparent, because human thoughts and ideas form their behaviors. 
      Of course, just as hijab and overlays do not necessarily mean all chaos, chastity can not be imagined without observing the apparent cover. One can not deny a woman or a man who appears naked or half naked in public, because we said that the apparent cover is one of the signs and symbols of chastity, and between the amount of chastity and veil, the relationship of influence and affection There is mutual. Some consider the relationship of chastity and veil to be a kind of relationship between root and fruit; the veil, the fruit of chastity, and chastity are the roots of veil. Some people may have apparent veils, but they have not created extraneous chastity. This hijab is the only shell and appearance. On the other hand, people claim to be chastity, and they say, "I have a heart-warming heart, God works with hearts," they entertain themselves; such humans must, in their minds, have to point to the essential thing that is within the pure, external It will cleanse and never purify the heart, it will not induce the fruitless fruit of the wilderness.  See also: Hijab with Fatima Zahra  References: Interpretation books  https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Fdaneshnameh.roshd.ir%2Fmavara%2Fmavara-index.php%3Fpage%3D%D8%AD%D8%AC%D8%A7%D8%A8%2B%D8%AF%D8%B1%2B%D9%82%D8%B1%D8%A2%D9%86%26SSOReturnPage%3DCheck%26Rand%3D0&edit-text= http://daneshnameh.roshd.ir/mavara/mavara-index.php?page=حجاب+در+قرآن&SSOReturnPage=Check&Rand=0
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