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For anyone who is in denial that it is not in their books and needs to see it for themselves: Mu’awiya asks Sa’d to curse Ali (as) We read in Sahih Muslim: عن عامر بن سعد بن أبي وقاص، عن أبيه، قال أمر معاوية بن أبي سفيان سعدا فقال ما منعك أن تسب أبا التراب فقال أما ما ذكرت ثلاثا قالهن له رسول الله صلى الله عليه وسلم فلن أسبه لأن تكون لي واحدة منهن ۔۔۔ This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters. Amir b. Sa’d b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa’d as the Governor and said: What prevents you from abusing Abu Turab (Hadrat ‘Ali), whereupon be said : It is because of three things which I remember Allah’s Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah’s Messenger (may peace be upon him) say about ‘Ali as he left behind hrin in one of his campaigns (that was Tabuk). ‘All said to him: Allah’s Messenger, you leave me behind along with women and children. Thereupon Allah’s Messenger (may peace be upon him) said to him: Aren’t you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call ‘Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed: “Let us summon our children and your children.” Allah’s Messenger (may peace be upon him) called ‘Ali, Fatima, Hasan and Husain and said: O Allah, they are my family." - Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Book 31, Number 5915 Ibn Kathir, a high ranking scholar from Ahlus Sunnah records: وقال أبو زرعة الدمشقي : ثنا أحمد بن خالد الذهبي أبو سعيد ، ثنا محمد بن إسحاق ، عن عبد الله بن أبي نجيح ، عن أبيه قال : لما حج معاوية أخذ بيد سعد بن أبي وقاص فقال : يا أبا إسحاق ، إنا قوم قد أجفانا هذا الغزو عن الحج حتى كدنا أن ننسى بعض سننه ، فطف نطف بطوافك . قال : فلما فرغ أدخله دار الندوة ، فأجلسه معه على سريره ، ثم ذكر علي بن أبي طالب فوقع فيه ، فقال : أدخلتني دارك ، وأجلستني على سريرك ، ثم وقعت في علي تشتمه ؟ When Mu’awiya went for Hajj, he held the hand of Sa’d bin Abi Waqas and said to him: ‘Oh Abi Ishaq! We are the people who abandoned Hajj because of wars until we almost forgot some of its laws, so we performed Tawaf (circumambulation) to imitate your Tawaf’. When they completed (the hajj), he (Muawiya) entered upon him (Sa’d) in a conference room and sat with him on his sofa, then he (Muawiya) mentioned Ali bin Abi Talib and cursed him. He (Sa’d) said: ‘You brought me to your house and made me sit on your sofa and then you have begun to curse Ali?’ - Al Bidayah wa al Nahayah, Volume 7 page 341, Chapter: The virtues of Ali عن سعد بن أبي وقاص قال قدم معاوية في بعض حجاته فدخل عليه سعد فذكروا عليا فنال منه فغضب سعد وقال تقول هذا “On his way to Hajj, Sa’d met Mu’awiya and his companions mentioned Ali upon which Mu’awiya cursed him, Sa’d got angry and asked ‘why do you say such things?’” Esteemed scholar of Salafi Sect Shaykh Al-albaani graded the Hadith as ‘Sahih’ [Reference in Sahih Sunan Ibn Majah by Albani, Volume 1 page 26] al-Tabari reported: "When Muawiya Ibn Abi Sufyan put al-Mughairah Ibn Shu’ba in charge of Kufah in Jumada 41 (September 2- October 30, 661), he summoned him. After praising and glorifying God, he said: “Now then, indeed a forbearing person has been admonished in the past… The wise might do what you want without instruction. Although I have wanted to advise you about many things, I left them alone, trusting in your discernment of what pleases me, what helps my regime and what sets my subjects [raiyyah] on the right path. I would continue to advise you about a quality of yours- do not refrain from abusing Ali and criticizing him, not from asking God’s mercy upon Uthman and His forgiveness for him. Continue to shame the companions of Ali, keep at a distance, and don’t listen to them. Praise the faction of Uthman, bring them near, and listen to them." - History of Tabari, English version, events of year 51 AH, Execution of Hujr Ibn Adi, v18, pp 122-123 Sunni Imam Ibn Jareer Tabari records: "The Messenger of Muawiya then came to them with orders to release six and to kill eight, telling them: We have been ordered to let you disavow Ali and curse him. If you do so, we shall release you, and if you refuse, we shall kill you." - History of Tabari, English version, events of year 51 AH, v18, p149 “Al-Hasan asked Mu’awiya to give him what is in Kufa’s treasury worth five million, Ebjird city tax, and not to curse Ali, Mu’awiya refused to desist from cursing Ali, so (al-Hasan) asked him not to curse Ali when he could hear it, (Mu’awiya) accepted this but failed to fulfil it, and about Darabjird city tax, the people of Basrah refused to deliver it to him and said that the income belonged to them and they would not give it to any one, their rejection was upon the orders of Mu’awiya” - Tarikh Kamil (Urdu), Volume 3 pages 2-3 (Usmania Academy, Hyderabad, India) - Tarikh Kamil (Arabic), Volume 3 page 272 (Beruit) - Tarikh Kamil, Volume 2 page 108 (from www.islamport.com) ---- قال دخلت على أم سلمة فقالت لي : أيسب رسول الله صلى الله عليه و سلم فيكم قلت معاذ الله أو سبحان الله أو كلمة نحوها قالت سمعت رسول الله صلى الله عليه و سلم يقول من سب عليا فقد سبني Abdullah al-Jadali said: ‘I came to Um Salama and she said to me: ‘How come Allah’s Messenger is being cursed among you?’. I replied: ‘We seek refuge from Allah or praise Allah or some similar words’. She said: ‘I heard Allah’s Messenger (pbuh) saying ‘whoever curses Ali has cursed me’ - Musnad Ahmed, Volume 6 page 323 Hadith 26791 من سب عليا فقد سبني، ومن سبني فقد سب الله The Prophet Sawa said: ‘Whoever curses Ali has cursed me and whoever has cursed me, he has cursed Allah.' - Al-Jam’e al-Saghir, Volume 2 page 608 Hadith 8736 that has been declared ‘Sahih’ by Sunni Hafiz Jalaluddin Syuti -- وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا "The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish." - The Holy Quran Surah Isra, 17:81 ‏والآخر دعواتنا الحمد لله رب العالمين

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Here are some brief references from Shia sources of Prophets of Allah (SWT) mourning for Imam Hussain . 1. The first Prophets (Hz Adam-AS) first ever action was to mourn Imam Hussain . - (Bihar- al-anwar, Vol 1, pg 85 - Urdu) 2. The first Zakir of Imam Hussain was Hz Gabriel and the first listener and mourner was Hz Adam . - (Bihar-al-anwar, Vol 1, pg 85-86, Urdu.) 3. Hz Adam draws blood for the sake of Imam Hussain during his visit to kerbala. - Jalal-il- Ayoon, pg 146, Urdu. 4. Allah (SWT) become Zakir of Imam Hussain through His wahee and Hz Adam the listener. (Bihar-al-anwar, Vol 1, pg 85-86, Urdu.) 5. To cry and mourn for Imam Hussain is worship and Tasbeeh. (Nafs-ul-Mahmoom, Pg 51.) 6. The Holy Kaaba was the first Imambargha as it was the first place for mourning for Imam Hussain , (Shahadat-e-Uzmah, Pg 68, Allama Bu-Ali Shah Zaidi). 7. Allah (SWT) has vowed for the 10 days of Muharram to mourn for Imam Hussain - (Sura- e-Fajar 1-5, Tafseer-al-burhaan, Vol 4, Pg456). 8. The redness of the Sunset and Sunrise is a sign that it is mourning for Imam Hussain - (Tafseer Noor-e-Saqalain, Vol 4, Pg 628). 9. The enemies of Ahlai-e-Muhammed are the offspring of Iblees (L). (Alal-e-Sharah, Sudooq, pg 108, Urdu). 10. Hz Adam the first person to have a Taboot (Replica/Shabih) of Imam Hussain and passed it onto his Wasi, Hz Sheeth , - (Tafseer-e-Ayashi, Vol 1, Pg 306). 11. Hz Nuh used to recite Noha and mourn Imam Hussain for 950 years, - (Hayatul Quloob- Majlisi). 12. The first originator of Zakiree, Taboot, Alam of Hz Abbas was Hz Adam and also made the first Imambargha (Kaab'a), (Shahadat-e-Uzmah, Pg 85, Allama Bu-Ali Shah Zaidi). 13. Hz Nuh was the first person to write down the story of Kerbala and read about it with a loud voice (Zakiree), - Shahadat-e-Uzmah, Pg 68, Allama Bu-Ali Shah Zaidi). 14. Hz Nuh tabarra or curse on Yazeed helped his ship from drowning in the great flood. - ( Bihar-al-Anwaar, Vol 1, Pg 82, Urdu). 15. Hz Abrahim drawing his blood for Imam Hussain Bihar-al-Anwaar, Vol 1, Pg 83, Urdu). 16. Hz Ismael sent lanath (curse) on Yazeed (L), - (Bihar-al-anwar, Vol 1, Pg 83-84, Urdu). 17. Hz Zulqarnain , and Hz Khizr were also Zakireen of Imam Hussain , - Shahadat-e- Uzmah, Pg 101-102, Allama Bu-Ali Shah Zaidi). 18. Hz Yaqoob and Yousef were also azadaars of Imam Hussain , - Shahadat-e-Uzmah, Pg 102-104, Allama Bu-Ali Shah Zaidi). 19. To cry, mourn, wail, read elegies is a sunnat of Nabi , - Surah Yousef, 84. 20. Hz Owais-al-Qarni (companion of the Holy Prophet broke all his teeth after hearing that the Prophet's teeth had been martyred, - Mishkat-al-shareef. 21. Whoever tries to stop the Maatem of a Mazloom (innocent) is an enemy and a Zalim (tyrant), - Surah Yousef, 85. 22. Hz Musa blood was drawn in Mourning of Imam Hussain , - Bihar-al-anwar, Vol 1, Pg 84, Urdu. 23. Hz Musa was asked to do Tahzeem-e-Sajdah at the gate (baab) al-Hittah, - Tafseer-al- Burhaan, Vol 1, Pg 102. 24. The first meeting of Hz Musa and Hz Khizr was with the Zikr of Kerbala and grief, - Tafseer-al-Burhaan, Vol 2, Pg 474. 25. Hz Ismael said that I liked the Patience and thankfulness of Imam Hussain , - Alal-e- Sharah (Shaykh Sudooq), Pg 59, Urdu.

From www.yaali.co.cc [All In One Shia Website] The Sunni scholar Hakim al-Nishaburi accepted it as authentic in his Mustadrak.  Nuru'd-din Bin Sabbagh Maliki in his Fusulu'l- Muhimma, Fasl I, p.14: "No one before Ali was born in the Ka'ba. This was a distinction given to Ali in order to enhance his honor, rank, and dignity." [1] Masudi, writes on page 76 of Volume II of his book, Murooj-udh-Dhahab (The Golden Meadows), that one of the greatest distinctions that Ali enjoyed was that he was born in the House of Allah 1.Muhammad ibn Talha el-Shafei in Matalib-us-saool, page 11. 2.Hakim in Mustadrak, page 483, Vol. III. 3.El-Umari in Sharh Ainia, page 15. 4.Halabi in Sira, page 165, Vol. I. 5.Sibt ibn al-Jauzi in Tadhkera Khawasil Ummah, page 7. 6.Ibn Sabbagh Maleki in Fusoolul Mohimma, page 14. 7.Muhammad bin Yousuf Shafei in Kifayet al-Talib, page 261. 8.Shablanji in Nurul Absar, page 76. 9.Ibn Zahra in Ghiyathul Ikhtisar, page 97. 10. Edvi in Nafhatul Qudsia, page 41. Among the modern historians, Abbas Mahmood al-Akkad of Egypt writes in his book Al-'Abqarriyet al-Imam Ali, (Cairo, 1970), that Ali ibn Abi Talib was born inside the Kaaba. Another contemporary historian, Mahmood Saeed al-Tantawi, of the Supreme Council of Islamic Affairs, Arab Republic of Egypt, writes on page 186 of his book, Min Fada-il al-‘Ashrat al-Mubashireen bil Janna, published in 1976 by Matab’a al-Ahram at-Tijariyya, Cairo, Egypt: "May God have mercy upon Ali ibn Abi Talib. He was born in the Kaaba. He witnessed the rise of Islam; he witnessed the Da’wa of Muhammad, and he was a witness of the Wahi (Revelation of Al-Qur’an al-Majid). He immediately accepted Islam even though he was still a child, and he fought all his life so that the Word of Allah would be supreme." An Arab poet composed the following distich on the birth of Ali: He (Ali) is the one for whom the House of Allah was turned into a maternity home; And he is the one who threw the idols out of that House; Ali was the first and the last child ever to be born in the Kaaba. The following are excerpts from the book 'Hadrat Ali, r. a.' by Prof. Masud-ul-Hasan. Birth of Hadrat Ali Hadrat Ali was born in unusual circumstances. On the 13 th day of the holy month of Rajab, Fatima, the mother of Hadrat Ali, visited the Ka'bah to perform the pilgrimage. During the course of the pilgrimage and while circumambulating the Ka'bah, Fatima felt the pangs of childbirth. She retired to a secluded place in the precincts of the holy Ka'bah, and there Hadrat Ali was born. Hadrat Ali has thus had the unique honour to be born in the House of God. This unparalleled honour had endowed Hadrat Ali with a halo of sanctity that has become the subject of many legends. A hundred years later, Zain-ul-Abidin, a grandson of Ali (son of Hadrat Hussein), met an Arab woman at Najaf who told him that her grandmother had helped Fatima on the occasion of Hadrat Ali's birth. She narrated that according to the account of her grandmother, the child was beautiful; a smile played on his lips; he did not cry like other children; and his birth did not cause any pain to his mother. [edit]Sunni Online biographies of Ali  witness-pioneer.org:  She retired to a secluded place in the precincts of the Holy Kaaba, and there Ali was born. Ali had thus the unique honor of being born in the House of God.  Ali was born in the Kaaba  Ali knew that he was born in the Kaaba. From www.yaali.co.cc [All In One Shia Website]

From www.yaali.co.cc [All In One Shia Website] Aaj kal kuch loge kehtey hen k dushmanan e Haider o Fatima AS ko bura nhi kahain kyun k shahyad Khuda inhen baksh dey. Itehaad bain ul muslemeen krtey huay inhen bura kehna ya samajhna ghalat hai . . Fiqah e Jafferiya men hr maslay k hal k liay pehlay "Quran" hujjat hai Quran men na miley to "Hadees" hujjat phir "Qoal e Masum hujjat" Na milay to Aql e Amoomi hujjat Aqal se samajh na aaey to Taqleed hujjat. Ye loge Nabi S.A.W k bulaney par kaghaz qalam le kr nhi aaey Un ki nafrmani kr k Hzrt Ali AS ka huq ghasb kya. Quran men In ki bakshish daikhtey hen: . (aey Nabi) Keh do k Khuda aur us k Rasul ka hukm mano. Agr na manen to Khuda bhi kafiron ko dost nhi rkhta. (Aale-Imran, 32) . Aur jo Khuda aur us k Rasul ki nafrmani krey ga aur us ki hadon se nikal jaega, is ko Khuda dozakh men daley ga jahan wo hamesha rhey ga aur is ko zillat ka azab hoga (Nisa, 14) . Is roze kafir aur Nabi k nafrman aarzu kren ge k kaash in ko zmeen men dafun kr k matti brabr kr di jati (Nisa, 42) . Momino paighamber k bulaney ko aisa khayal na krna jaisa tum aapas men aik doosrey ko bulatey ho. Be shak Khuda ko ye loge maaloom hen jo tum men se aankh bacha kar chal daitey hen. To jo loge un k hukm ki mukhalifat kartey hen in ko darna chahiye k (aisa na ho k) in par koi aafat par jaey ya takleef dainey wala azab nazil ho (Noor, 63) Ghadeer e khum men seedhi raah malum honey k baad inhon ne Nabi S.A.W ki mukhalifat ki aur Hzrt Ali AS ka huq ghasb kya. Quran ki roshni men daikhtey hen: . Aur jo shaks seedha rasta maalum honey k baad Paighamber ki mukhalifat karey aur mominon k rastey k siwa aur rastey par chaley to jidhar wo chalta hai hum isey idher hi chalney dain gey aur jahanum men dakhil karen gey aur wo buri jaga hai. (Sura Nisa, Ayat No 115) Jin logon ko seedha rasta maalum ho gaya (aur) phir bhi unhon ne kufr kya aur (logon ko) Khuda ki raah se roka aur Paighamber ki mukhalifat ki wo Khuda ka kuch bhi bigaar nahi saken ge. Aur Khuda in ka sab kya karaya akaarat kar daiga (Sura Muhammad, Ayat No 32) Ghazwaey Tabbuk k baghoron k liay Allah ne farmaya: . Jo loge (ghazwa-e-tabuk) men peechay reh gaey wo paighambar-e-Khuda (ki marzi) k khilaf bethay rehney se khush huay aur is baat ko na pasand kya k Khuda k rah men apney maal aur jaan se jihad Karen aur (auron se bhi) kehney lagey k garmi men mat nikalna (in se) keh do k dozakh ki aag is se kaheen ziada garm hai. Kaash ye (is baat) ko samajhtey (Sura Tauba, Ayat No 81) Aey ahle imaan apni awazen Paighamber ki awaaz se oonchi na karo aur jis tarah aapas men zor se boltey ho (is tarah) un k samney na bola karo (aisa na ho) k tumharey aamaal zaaey hojaen aur tum ko khabar bhi na ho (Sura Hujraat, Ayat No 2) . . .Khuda oonchi awaaz waley ko to aamaal zaaya karney ki dhamki de raha hai aur Nabi S.A.W pr hizyaan ki tuhmat laganey waley ko buksh daiga. Waah re shia waah Aey Paighamber ki bivio tum men se jo koi sareeh na shaaista harkat kregi is ko do gunah saza di jaegi (Ahzaab,30) . Khuda k Wali aur Nabi S.A.W k Wasi se jung krney se bari nashaaista harkat kya hogi ? . . Ahle Sunnat mutanad tareen kitabon Sahi Bukhari English Book 3 Hadis No 334, Sahi Muslim English Book 31 Hadis No 334, 5952, 5955, Sunan Abu DawoodEnglish Book 33, Hadis No 4201 English Book 41, Hadis No 5198 men Nabi S.A.W ki Hzrat Fatima SA se muhabat ki inteha batae hai. Aur Sahi Bukhari English Book 4, Hadis No 820, English Book 5, No 62, 718, English Book, No 301, Sahi Muslim English Book 31, No 6003, 6004 men Nabi S.A.W ki hadis hai k "Fatima jannat ki khawateen ki sardar hai" . . . Phr Bukhari English Book 5, Hadis No 60, 368 English Book 8 No 718, Sahi Muslim English Book 19, No 4352, 4353, 4354, ABU DAWOOD English Book 19, No 2961, 2963, 2966, 2967, 2969, 2976, 2978 men baagh e Fidak ghasb krney par Hazrat Fatima AS ki In se naarazgi aur dukhi honey ka zikr hai. Bkhari English Book 5, Hadis No 61, 111, Muslim 31, No 6000 men Nabi S.A.W ka irshad hai "Fatima Maira Hisa hai jis ne isey dukh dya us ne mujhey dukh dya"(Yaani Inhon ne Nabi S.A.W ko dukh dya) Allah ne Tabarra farmaya: . Jo Khuda aur is k Paighamber ko dukh daitey hen in pr Khuda dunya aur aakhirat men lanat karta hai aur in k liay is ne zaleel karney wala azaab tayyar kar rakha hai (Ahzaab, 57) . . . .Allah Kyun Tabarra kr raha hai ye to ghalat hai naa ? Nafrat k izhar k 3 tareekay hen 1 haath se larna 2. zaban se bura kehna 3. dil men bura jan'na Sb se shaded haath se larna hai Ali AS ki sunnat: Imam Ali AS ne Hzrt Ayesha se jung ki Ahlesunnat k mutabiq Qatil e Usman Hzrt Muhammad b Abi Bakr se kaha "Muhammad bin Abi Bakr sulb e Abu Bakr se maira baita hai". . . Zaban se Tabarra kya jo k Nehjul Balagha sanad yafta Ayatullah Syed Ali Naqi , khutba No 57, 72, 75, 96, 114, 133, 154, 156 aur 198 men hai. AL QuraN: "Allah kisi (ki) Buri baat ka buland awaz se kehna pasand nhi krta siwaey is kay k zulm hua ho (Zaalim ka zulm bayan kr skta hai) (Nisa 148 ) . .Nabi k bulaney pr kaghaz qalam le kr na aana Un pr Hizyan ka ilzam lagana Un ki wasiyat pr amal na kr k Hzrt Ali ka huq ghasb krna Hzrt Ali k galey men rassi daalna Hzrt Fatima AS ki wirasat ghasb krna Un ka ghar jalaney aana aur un pr darwaza marna zulm nhi hai kya. Phr Quran men is ki ijazat hai ! Bihaar ul Anwar (jis ka Ayatullah Ahmad Mustanbat Ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat men qasrat se hawala diya hai) men to Aema AS k tabbaray k itney hawaley hen k yahan paish nahi kiye ja saktey. Daikhna chahen to Biharul Anwar Hisa 9 Baab 4 Safha 84 men Imam Muhammad Taqi AS ka manazira mojud hai. . . . . Ab Hm aatey hen Itehaad bain ul muslimeen pe: Fakhr ul Mujtahedeen Shekh Suduq ne apni kitab Imaali Sfha 111 Hisa 7, Allama Baqir Majlisi ne Bihar Jild 27 Safha 25 aur Ayatullah Ahmad Mustanbat Quds Sira ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat tarjuma Manaqib-e-Ahlebait Hisa 1 Safha 47 men Imam Sadiq AS ka qoal likha hai: "Jo koi bhi aisay shaks k sath baithey jo hamarey aeb bayan karey ya aisay shaks ki tareef karey jo hamara munkir ho ya aisay shaks k sath rabta karey jo Hm se rabta tor chuka ho ya aisay shaks se rabta khtam krey jis ka hmarey sath taa'luq ho ya hmarey dshman k sath dosti krey ya hmarey dost k sath dshmani krey yaqeeni tor pe is ne Sura-Humd aur Quran-e-Azeem nazil krney waley Khuda k sath kufr kya" . . . Yaani Hum munkireen e ahlebait k saath itehad ki surat men Khuda k sath kufr Karen ge. Jahan tak is zamaney ki kharabi ka tal'uq hai to Imam Sadiq AS ne bud tareen doar men bhi aisa kya. Ye wo doar tha jab shiyon ka qatl e aam jaari tha aur aaj kal k doar se buhat bura doar tha . Imam Sadiq AS k shagird Hasham Ibn e Hak par likhi janey wali kitab men Imam Sadiq AS ki mojudgi men un k shagird, Hamran ibn Ain Shaybani, Ghais ibn Maser, Yunus ibn Yaqub , Abu Ja'far Ahwal aur Hasham Ibn e Hakam ne Tabarra bhi kya hai aur manazirey bhi. . . Ab hum apney dushmanon or dushmanane Haider ko mawazna krtey hen: Ayatullah Ahmad Mustanbat ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat tarjuma Manaqib-e-Ahlebait Hisa 1 Sfha 140, Allama Baqir Majlisi ne Bihar Jild 24 Sfha 317 Hisa 30 men Nabi S.A.W ka qoal likha hai: "Koi banda bhi Khuda pr imaan nhi la skta jab tak k wo Mjhey apney se zyada dost na rkhta ho, Meri nasal ko apni nasal se, merey khandan ko apney khandaan se aur merey rishtey daaron ko apney rishtey daron se ziada aziz na rkhta ho" Waah re Shia ! Nabi S.A.W hmen keh rahey hen k hum unhen aur un k khandaan ko apney aur apney khandaan se ziada aziz rkhen wrna hamara Allah pr Imaan hi nahi aur hum apney dushman America ko to to Murdabad kehtey hen aur Nabi aur Wali k dushman ko bura kehna ghalat jaantey hen. . .Zara sochen ! Koi hmarey baap k bulaney par na aaey, un par hizyan ka ilzam lagaey ya hamarey baap ka huq ghasb krey, un k galey men rassi daaley, hamari maan ki jaaez wirasat ghasb krley, Jb wo ghar men mojud hun un ka ghar jalaney aa jaey, un pr darwaza giraey to hum aisay shaks ko bura nahi kahen gey ya phr k jo bura keh raha hai us ko bhi roken gey. To hum agar apney dushman ko bura kahen aur Nabi aur Wasi k dushman ki burae bayan krney se roken to Nabi S.A.W k qoal k mutabiq hamara Allah par Imaan nahi hai. Tabarra hamarey Faroo e deen ka hisa hai aur farooey deen zamaney k saath badaltey nahi hen. . . . 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From www.[edit] [All In One Shia Website] IN THIS ARTICLE YOU WILL FIND SUNNI REFFERENCES FOR IMAAN E ABU TALIB DISCUSSION ON OTHER SUNNI REFERENCES GOING AGAINST IMAN-E-ABU TALIB SOME SHIA REFERENCES SUNNI REFERENCES FOR IMAAN-E-ABU TALIB 1 Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: "the Prophet who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And prophet who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib." (Hadith, Bukhari Vol 2) 2 Narrated 'Amr bin 'Uthman: The Prophet said, "No believer will inherit an infidel's property, and no infidel will inherit the property of a believer." Az-Zuhri was asked, "Who inherited Abu Talib?" Az-Zuhri replied, "Ali and Talib inherited him." (Hadith, Bukhari Vol 5) hadith no 580 3 A sunni hadith expert AL-DHAHABI in his book Mizan al-Itidal,volume 1 page 396 write about the verses quoted for hazrat abu talib as a non believer said "I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people without any hesitation. 4 "Tabari" (a well known sunni scholar) states that "the verse related to abu talib as a non beleiver came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet )". 5 almost all hadith related to hazrat abu talib as a non beleiver were quoted from Al Musaiyab but Sunni book "Sharah of Ibn al Hadid, volume 1 page 370 tells us that "Al Musaiyab was himself a mushrik and - disliked Hazrat Ali - refused to say the funeral prayers for the grandson of Hazrat Ali, and the son of Imam Hussain, Imam Zainul Abidin 6 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 states "O you who believe ! do not take the unbelievers as protectors. instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ?" How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever? 7 ( Surah Baarat ) Verses 23 and 80 "O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust." can we expect holy prophet going against these verses of Quran 8 Surah Ale Imran- Verse 28 states " Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the eventual journey." can we expect holy prophet going against these verses of Quran? 9 abu talib said to muhammad "my nephew, go on, say what ever you like. I shall never let you down at any time." Sunni references Ibn Husham, Biography of the Prophet, v 1 p 266 Tabaqat of Ibn Sa'ad, v 1 p 186 History of Tabari, v 2 p 218 Deewan e Abu Talib, p 24 Sharah of Ibn al Hadid, v 3 p 306 History of Ibn Katheer, v 2 p 258 History of Abul Fida, v 1 p 117 Al Seerah al Halabiyyah, v 1 p 306 10 When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on waving his sword and holding the hand of his nephew until he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them " By the One in whom Muhammad believes, if any one from you stands up I will hit him with my sword." Sunni references Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 Tareekh of Ibn Katheer, v 3 p 42 Sharh of Ibn al Hadid, v 3 p 306 History of Abul Fida, v 1 p 120 Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 Al Isaba, v 4 p 116 Al Seerah Al Halebiyyah, v 1 p 305 11 then Abu Talib said : " I believe that Mohammed's faith is the best of all the religions of the Universe." Sunni references Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 Tareekh of Ibn Katheer, v 3 p 42 Sharh of Ibn al Hadid, v 3 p 306 History of Abul Fida, v 1 p 120 Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 Al Isaba, v 4 p 116 Al Seerah Al Halebiyyah, v 1 p 305 Talba tul Talib, p 5 12 after coming out from shaib e abi talib Abu Talib clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have tortured us Sunni references : Tabaqat of Ibne Sa'ad, v 1 p 183 Seerah of Ibn Hisham, v 1 p 399 and p 404 Aiwanul Ikbar by Qutaiybah, v 2 p 151 Tareekhe Yaqoobi, v 2 p 22 Al Istiab, v 2 p 57 Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 History of Ibn Katheer, v 3 p 84 Al Khasais al Kubra, v 1 p 151 Al Seerah Al Halebiyyah, v 1 p 286 13 Once during the childhood of the Prophet P.B.U.H on the occasion of a scarcity of rains Abu Talib took him to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet P.B.U.H in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet P.B.U.H also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: "Don't you see that we have found Mohammed a prophet P.B.U.H like Moses; he is already predicted in the previous Scriptures.He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow." Sunni references Sharah of Bukhari by Qastalani, v 2 p 227 Al Seerah Al Halebeyah, v 1 p 125 14 another poetic verse of Abu Talib is as follows "To praise him He derived his name from His own; the One on High is called Mahmud while He named him Mohammed. There is no doubt that Allah appointed Muhammed as a prophet P.B.U.H, therefore Ahmed is the most exalted personality in the entire Universe." Sunni references Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 History of Ibn Asakeer, v 1 p 275 Sharah of Ibn al Hadid, v 3 p 315 History of Ibn Katheer, v 1 p 266 Tareekhe Khamees, v 1 p 254 15 Prophet P.B.U.H said : "The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards." Sunni references History of Tabari, v 2 p 229 History of Ibn Asakeer, v 1 p 284 Mustadrak of Al Hakim, v 2 p 622 History of Ibn Katheer, v 3 p 122 Al Faiq by Al Zamakshari, v 2 p 213 Tareekhe Khamees, v 1 p 253 Al Serah Al Halebiyyah, v 1 p 375 Fathul Bari, v 7 p 153 and p 154 Seerah of Ibn Husham, v 2 p 58 16 Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony of muhammad as follows: "Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Were Muhammad ((صلى الله عليه وآله وسلم)), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possessions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Sunni reference: Seerah al-Halabiyyah, vol 1 p 139 17 While on his death bed, Abu Talib said to the Hashimites : " I command you to be good to Mohammed. He is the most trustworty of the Quraish and the ever truthful of the Arabs. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references Al Muhabil Dunya, v 1 p 72 Tareekhe Khamees, v 1 p 339 Balughul Adaab, v 1 p 327 Al Seerah Al Halebeyah, v 1 p 375 Sunni al Mutalib, p 5 Uruzul Anaf, v 1 p 259 Tabaqat of Ibn Sa'ad, v 1 p 123 18 it is related that the Prophet P.B.U.H stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 Ibid, vol 2 p 103 History of Khateeb Baghdadi, vol 13 p 196 History of Ibn Katheer, vol 3 p 125 al Isaba, vol 4 p 116 Tadhkirat Sibt, p 2 History of Yaquubi, vol 2 p26 DISCUSSION ON OTHER SUNNI REFERENCES GOING AGAINST IMAN-E-ABUTALIB It would be interesting if we analyze the verses that some Sunni commentators have aleged to have revealed for the disbelief of Abu Talib (رضي الله عنه). The first one is: Surah VI - The Cattle (An'aam) - Verse 26 And they prohibit ( others ) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it. - Tabari relates from Sufiyan Soori who relates it from Habeeb ibn Abu Sabit who narrated it from somebody saying that Ibn Abbas ^^^^^^^^^^^^^^^^^^^^^^^^^ said 'that this verse came down for Abu Talib, because he used to protect Muhammad from the Kufar but he never recited the Kalima.' Sunni references - Tabaqat of Ibne Sa'ad, v 2 p 105 - History of Tabari, v 7 p 100 - Tafseer Ibn Katheer, v 2 p 127 - Tafseer Kashaf, v 1 p 448 - Tafseer Qurtubi, v 6 p 406 - ... and many many more Now let us see for ourselves if the ideology behind the above interpretation is correct or not, so that we would have no doubts in our minds. Further scrutiny of the above interpretation would lead us to believe that it is nothing but a futile effort to discredit Abu Talib: - The verse talks about living people, since the verse mentions that ' people who prevent others from doing it and neither do it '. Of course a dead person can't think of preventing others from a course of action, and they have to be living to do so. This convinces us to believe that this verse can't be for Abu Talib. - The chain of narrators terminates after Habeeb ibn Abu Sabit and Sufyan doesn't mention who narrated it from Habeeb ibn Abu Sabit, and all he says that he ( Habeeb ) narrated it from some one who heard it from Ibn Abbas. This criterion is not acceptable according to the standards of hadeeth, since the chain of narrators is incomplete, therefore this hadeeth is unacceptable. But for argument sake if we still accept the chain of narrators, and the fact that Habeeb ibn Abu Sabit is the only person who narrates it, the books of Rijal testify to the fact that we can't accept this tradition, for the following reasons - In the eyes if Ibn Habban, Habeeb is a 'deceiver', and Aqeeli Ibn Aun has 'avoided' Habeeb since Habeeb has copied hadeeths from Ata'a which are ' absolutely unacceptable '. Qita'an says that Habeeb's hadeeths other than Ata'a are also unacceptable and are not safe from being fake. Abu Dawood quotes from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah are not correct. Ibn Khazeema comments that Habeeb is a 'deceiver' Sunni reference - Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179 Therefore the tradition narrated by Habeeb is his personal innovation, and after reading the views of so many Rijal experts how can we accept his hadeeth? But this shouldn't stop us from further investigating the issue, and if we accept the fact that Habeeb can be trusted, let us look at Sufyan who is the last narrator in the chain of the tradition against Abu Talib. We still have to declare this hadeeth void, because, al-Dhahabi writes about him that "Sufyan narrations are lies" Sunni reference - Mizan al-Itidal, by al-Dhahabi, v 1 p 396 I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people such as above, without any hesitation. Despite all these weak traditions that have been narrated by weak narrators, we find hadeeths related by Ibn Abbas that are genuine and state the opposite of what we find in the hadeeth mentioned above. Let see what they have to offer - Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet ). Sunni reference - Tafseer Tabari, v 7 p 109 - Tafseer Durre Manthoor, v 3 p 8 The fact is that Abu Talib never advised others to stay away from Prophet ((صلى الله عليه وآله وسلم)&HF). Even many of those who accused him for not uttering Shahadah, confess that he helped the Holy Prophet ((صلى الله عليه وآله وسلم)&HF) during those days of tribulations of the young Islam with all his means. Also he raised the Prophet when he was child, and then accepted that Imam Ali AS to be raised by Prophet. He, in fact, was Muslim from the begining, but was ordered by Prophet to practice Taqiyya (to conceal his belief) so that he could play as a mediator between Prophet and chiefs of unbelievers in Mecca (like Abu Sufyan). Also it is important to note that we do NOT believe that the parents of Prophets and Imams were necessarily perfect (Infallible). However we believe that their parents and all their forefathers were righteous and believers and monotheist during their entire life. A number of historians and hadith recorders reported that Abu Talib died while he was a pagan. Some of them reported the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them, after it became clear to them that those pagans are from the people of hell .' Such false commentaries and statements were fabricated as a part of the smear campaign which the Omayyads and their allies waged against Imam Ali (عليه السلام). By fabricating such traditions they tried these to convince people that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of Imam Ali, claiming that Abu Sufyan died while he was a Muslim and Abu TAlib died while he was a pagan. The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths, yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib ( May Allah be well pleased with him ). Now coming to the hadith by itself, let see what the most authenticated book in the eyes of the Sunnis has to say. al-Bukhari in his Sahih writes Narrated Al Musaiyab : When Abu Talibs death approached, the Prophet ( saw ) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet ( saw ) said : ' O Uncle, say : None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib ! Do you want to renounce Abdul Muttalib's religion ? ' Then the Prophet ( saw ) said, ' I will keep on asking ( Allah for ) forgiveness for you unless I am forbidden to do so. ' Then there was revealed It is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin, after it has become clear to them that they are the companions of the fire. [ 9 : 113 ] Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 158 Tradition no. 197 The above mentioned verse is a part of the Chapter of Baraat ( number 9 ). A few points on this Chapter - this is a totally medinite Chapter, with the exception of the last two verses ( 128 and 129 ) - the verse which is the subject of our discussion is Verse 113 - the Chapter of Baarat was revealed during the ninth ( 9th ) year of Hijra. The chapter speaks of the events that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet ( saw ) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ' Amir Al Hajj '. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year. Many Sunni traditionist reported that: The Messenger of Allah sendAbu Bakr to the people of Mecca with the Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt." and thus he sent Ali for this mission." Sunni references: - Sahih al-Tirmidhi, v2, p183, v5, pp 275,283 - Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283 - Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946 - Hakim in his Mustadrak, v 3 p 51 - Al Nisai in his Khasais al Awliyah, p 20 - Fadhail al Khamsah, v 2 p 343 - Siratun Nabi by Shibli Numani, v 2 p 239 Ahmad in his musnad added that Abu Bakr said : The Prophet ( saw ) had sent me with the chapter of Baarat to the people of Mecca No pagan should make pilgrimage after this year. No naked shall circumnavigate around the Ancient House. No one shall enter paradise except a Muslim soul. Any pagan community that has been between them and the Messenger of God a peace accord, the accord will end by the end by the end of the specified period ( without extension ), and God and His Messenger are clear of pagans Also Shibli Numani in his work on the Seera of the Prophet ( saw ) writes as follows ( p 239 -- > p 240 ) Now in the year 9th Hijri, the Kaaba was for the first time, consecrated as the central House of Worship for the followers of Abraham ...... On return from Tabuk the Holy Prophet ( saw ) sent out a caravan of three hundred muslims from Mecca to Medina to perfrom the Hajj at Mecca. Now coming back to the verse of [ 9 : 113 ], the verse could not mean Abu Talib, because he died in Mecca at least two years before the Hijrah ! I now quote Shibli Numani, in his most celebrated work on the Seera of the Prophet, Siratun Nabi ( v 1, p 219 and 220 ) Death of Khadija and of Abu Talib ( 10th Year of Revelation ) On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib. In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter of Funeral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib's lips were in motion. al-Abbas who was till then a nonbeliever, put his ear to his lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. ( Ibn Hisham, Cairo Edition, p 146). [ Please do bear in mind that all the references cited in the above para are * NOT * my adition, and * NEITHER * are the block letters my addition, they have been rendered by Shibli Numani himself ] Then Shibli Numani further writes But from a traditionist's point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not himself present at the time of Abu Talib's death. It is on this account that al Aini in his commentary has remarked that this tradition is MURSAL (Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ). Also he writes on page 221 Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ? - asking God to forgive a deceased usually takes place at the time of the funeral prayer. The wording of the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans ' , indicates that the Prophet was with other believers ( in a congregational prayer ) when he asked forgiveness for the pagans. - as a matter of fact, the funeral prayer was not instituted before the Hijrah (migration to Medina). The first prayer offered by the Messenger for a deceased was his prayer for Al Bura Ibn Maarour. it is likely that this verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin Salool who died during the ninth year and who was well noted in his hypocrisy, his hatred towards the Messenger of Allah and his adversary to the faith of Islam. About him and his followers, the Chapter of Al Munafiqoon ( the Hypoctites ) was revealed before that time. Had historians and hadith recorders thought with some depth and logic, they would not have commited this terrible historical error ! Here is another hadeeth from Sahih Bukhari that mentions the event similar to the previous hadeeth Narrated Al Musaiyab : When Abu Talib was on his death bed, Allah's Apostle same to him and found Abi Umaiya bin Al Mughira. Allah's Apostle said : ' O uncle ! say : None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib : ' Will now you leave the religion of Abdul Mutallaib ? ' Allah's apostle kept on inviting him to say that senetnce while the other two kept on repeating their sentence before him till Abu Talib said as a last thing then he said to them , ' I am on the religion of Abdul Muttalib ' and refused to say : None has the righ to be worshipped except Allah. On that Allah's Apostle said : ' By Allah I will keep on asking Allah's forgiveness for you unless I am forbidden ( by Allah ) to do so. So Allah revealed It is not fitting for the Prophet and those who believe that they should invoke ( Allah ) for forgiveness for pagans ( 9 : 113 ) And then Allah revealed especially about Abu Talib : Verily ! You ( O, Muhammad ) guide not whom you like, but Allah guides whom He will (28:56) Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 page 278 -> 279 Tradition no. 295 Readers will be surprised to know that the two hadeeths cited above, prove that the two verses descended one after the other. But this is contrary to another hadeeth that Bukhari cites in his Sahih, and it proves that Surah Baarat was among the last revealed chapters. Here is the hadith Narrated Al Bara : The last Sura that was revealed was Bara'a ... Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 101 Tradition 129 Other Sunni references that affirm to the fact that Sura Baarat was among the last revealed chapters and a Medanite Sura, please refer to - Tafseer Kashshaf, v 2 p 49 - Tafseer Qurtubi, v 8 p 273 - Tafseer Itqan, v 1 p 18 - Tafseer Showkani, v 3 p 316 But where is the fault in the Hadeeths? The verse cited from Surah Qasas, was revealed at least ten (10) years before Surah Baarat, and that it was revealed in Mecca, where as Surah Baarat was revealed in Medina. Please think about it, and you shall find out that in a futile effort to discredit Abu Talib and declare him as an unbeliever, the order of the revelation of the Quran was not taken into consideration. Just imagine the time gap in between the revelation of the two chapters, and the matter will be very clear. Also history tells us that Al Musaiyab - disliked Imam Ali - refused to say the funeral prayers for the grandson of Imam Ali, and the son of Imam Hussain, Imam Zainul Abidin Sunni Reference - Sharah of Ibn al Hadid, v 1 p 370 One could conclude that this fabrication was done to simply elevate Umayad over Hashimites. Also I came across a very ashtonishing commentary, by the most reverred Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to Surah Qasas (28:56). He has mentioned this verse about Abu Talib, * not * because of his personal opinion; because of the opinion of some other scholars '. Surprisingly, he admits, that this verse could not be associated with Abu Talib's beliefs ... Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi ) | Quran and the unbelievers It is not ( fit ) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. [ 9 : 113 ] Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to eshtablish relations for the polytheists, let alone pray for them, out of love and respect ! Surah 58 - The Pleading One (Mujadilah) - Verse 22 You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their own fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; these are Allah's party: Surely the party of Allah are the successful ones. This was revealed in the Battle of Badr and this event occured in the 2 year of the Hijra. However there are some commentators that relate its revelation with The Battle of the Uhud, that occured in the 3 year of the Hijra. How ever, the verse advises us not to make friends with the non believers or even love them. This Chapter was revealed well before Surah Baarat ( Chapter 9, for the verse cited in the beginning ) Sunni references - Tafseer Ibn Katheer, v 4 p 329 - Tafseer Sho Kafi, v 5 p 189 - Tafseer Aloosi, v 28 p 37 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 Those who take the unbelievers for guardians rather than believers. Do they seek honor for them ? Then surely all honor is for Allah. O you who believe ! do not take the unbelievers as protectors instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ? This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Ofcourse, this verse was revealed well before Chapter 9, that has been the focus our attention! Sunni reference : - Tafseer Qurtubi, v 5 p 1 Surah III - The Family Of Imran (Surah Ale Imran) - Verse 28 Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the eventual journey. According to reference ( 1 ) the first eighty ( 80 ) verses of this Chapter were revealed during the beginning of the Hijra. The latter references indicate that the above verse ( verse 28 ) was revealed during the Battle of Ihzab ( 5 Hijra ). The last reference indicates that Surah Ale Imran and Surah Baarat were revealed with a difference of four Surahs. Sunni references - Seera of Ibn Hisham, v 2 p 207 - Tafseer Qurtubi, v 4 p 58 - Tafseer Khazan, v 1 p 235 - Tafseer Itqan, v 1 p 17 Surah IX - Repentance - Verses 23 and 80 ( Surah Baarat ) O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust. Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people. These two verses were revealed before Verse 9:113 (the verse used against Abu Talib), and as I conclude this discussion, let me pose a question to these accusers: - Is it possible that the Prophet ( saw ) would ask for forgiveness for Abu Talib ( May Allah bless his soul ), especially when these two verses declare that it is futile to do so, assuming that Abu Talib died as an unbeliever? If your answer is yes, then isn't it against the text of the Holy Book and the Will of Allah, the Almighty?!! - The fact is that the verse 9:113 is just a command to Prophets in general, and not apprehension for what Prophet Muhammad did not! This will become clear when one looks at the next verse that (i.e., 9:114) which shows this is the command of Allah to Prophet Abraham who prayed for his uncle Azar (not to be confused with his father whose name was Tarokh. This needs a separate discussion) before it was known to him that he is the enemy of Allah. Quran states: .. But when it became clear to him that he (Azar) was an enemy to Allah he dissociated himself from him; for Abraham was most tender- hearted forbearing. [9:114] Certainly what has been said about this topic in the last parts, must have left some questions unanswered, and this article would focus on the attitude adopted by Abu Talib ( May Allah bless his soul ) towards his nephew, the Prophet Muhammad ( Peace be upon him and his cleansed progeny ), and his contribution towards spreading Islam, and the declaration of his faith in several occasions reported by the Sunnis. The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet ((صلى الله عليه وآله وسلم)&HF) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Qurai[Edited Out]e challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qura[Edited Out]e ultimatum, and he told him kindly Save me and yourself, my nephew, and burden me not with what I cannot bear. When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet ((صلى الله عليه وآله وسلم)&HF) Come back, my nephew, go on, say what ever you like. I shall never let you down at any time. Sunni references - Ibn Husham, Biography of the Prophet, v 1 p 266 - Tabaqat of Ibn Sa'ad, v 1 p 186 - History of Tabari, v 2 p 218 - Deewan e Abu Talib, p 24 - Sharah of Ibn al Hadid, v 3 p 306 - History of Ibn Katheer, v 2 p 258 - History of Abul Fida, v 1 p 117 - Al Seerah al Halabiyyah, v 1 p 306 Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them By the One in whom Muhammad ((صلى الله عليه وآله وسلم)&HF) believes, if any one from you stands up I will hit him with my sword. See few lines later below for the Sunni references. When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad ((صلى الله عليه وآله وسلم)&HF), The One, The Great. Then Abu Talib asked the Prophet ((صلى الله عليه وآله وسلم)&HF) who was the person responsible for the shameful act, and upon his ( Prophet's ) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet ((صلى الله عليه وآله وسلم)&HF). It was on this occasion that Abu Talib said : I believe that Mohammed's faith is the best of all the religions of the Universe. Sunni references - Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 - Tareekh of Ibn Katheer, v 3 p 42 - Sharh of Ibn al Hadid, v 3 p 306 - History of Abul Fida, v 1 p 120 - Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 - Al Isaba, v 4 p 116 - Al Seerah Al Halebiyyah, v 1 p 305 - Talba tul Talib, p 5 The above highlighted part is another obvious statement which proves his Islam. The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with. With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continue till the Prophet's family handed him over for execution. This pact was then hung on the door of the Kaaba. Thus forced Abu Talib with the whole family moved to a mountain cave known as ' Shi'b Abi Talib '. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies. They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad ((صلى الله عليه وآله وسلم)&HF), and often chaged room as a precaution aganist sudden violence. At the close of the third year of the Interdict, Mohammad ((صلى الله عليه وآله وسلم)&HF) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew ((صلى الله عليه وآله وسلم)&HF) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad ((صلى الله عليه وآله وسلم)&HF) had spoken. The discussion is recorded as follows Muhammad has informed us and I ask you to confirm it for yourselves. For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive. To these proposals of Abu Talib, the Quraish agreed upon to inspect the document, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad ((صلى الله عليه وآله وسلم)&HF). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have subjugated us to torture ... Sunni references : - Tabaqat of Ibne Sa'ad, v 1 p 183 - Seerah of Ibn Hisham, v 1 p 399 and p 404 - Aiwanul Ikbar by Qutaiybah, v 2 p 151 - Tareekhe Yaqoobi, v 2 p 22 - Al Istiab, v 2 p 57 - Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 - History of Ibn Katheer, v 3 p 84 - Al Khasais al Kubra, v 1 p 151 - Al Seerah Al Halebiyyah, v 1 p 286 Once during the childhood of the Prophet ((صلى الله عليه وآله وسلم)&HF) on the occasion of a scarcity of rains Abu Talib took him ((صلى الله عليه وآله وسلم)&HF) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet ((صلى الله عليه وآله وسلم)&HF) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet ((صلى الله عليه وآله وسلم)&HF) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: Don't you see that we have found Mohammed a prophet like Moses; he is already predicted in the previous Scriptures. He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow. Sunni references - Sharah of Bukhari by Qastalani, v 2 p 227 - Al Seerah Al Halebeyah, v 1 p 125 Another verse that testify's to the belief of Abu Talib is as follows To exalt him He derived his name from His own; the One on High is called Mahmud while He named him Mohammed There is no doubt that Allah appointed Muhammed as a prophet, therefore Ahmed is the most exalted personality in the entire Universe. Sunni references - Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 - History of Ibn Asakeer, v 1 p 275 - Sharah of Ibn al Hadid, v 3 p 315 - History of Ibn Katheer, v 1 p 266 - Tareekhe Khamees, v 1 p 254 Abu Talib was a man of great faith and had strong belief in the truthfulness of Mohammed ((صلى الله عليه وآله وسلم)&HF). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this occasion that the Prophet ((صلى الله عليه وآله وسلم)&HF) remarked : ... The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards ... Sunni references - History of Tabari, v 2 p 229 - History of Ibn Asakeer, v 1 p 284 - Mustadrak of Al Hakim, v 2 p 622 - History of Ibn Katheer, v 3 p 122 - Al Faiq by Al Zamakshari, v 2 p 213 - Tareekhe Khamees, v 1 p 253 - Al Serah Al Halebiyyah, v 1 p 375 - Fathul Bari, v 7 p 153 and p 154 - Seerah of Ibn Husham, v 2 p 58 The Marriage Ceremony of the Prophet ((صلى الله عليه وآله وسلم)&HF) Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows: Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Then he said: Were Muhammad ((صلى الله عليه وآله وسلم)&HF), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Sunni reference: - Seerah al-Halabiyyah, vol 1 p 139 Abu Talib's (May Allah bless his soul) last breath In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed. While on his death bed, Abu Talib said to the Hashimites : I command you to be good to Mohammed. He is the most trustworty of the Quraish and the ever truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references - Al Muhabil Dunya, v 1 p 72 - Tareekhe Khamees, v 1 p 339 - Balughul Adaab, v 1 p 327 - Al Seerah Al Halebeyah, v 1 p 375 - Sunni al Mutalib, p 5 - Uruzul Anaf, v 1 p 259 - Tabaqat of Ibn Sa'ad, v 1 p 123 It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet's uncle) bent down to listen to what he was saying. he then lifted his head and said: By Allah, he has uttered the word which you requested, O Messenger of Allah!. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220 Also in the same book, it is related that the Prophet (صلى الله عليه وآله وسلم) stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibid, vol 2 p 103 - History of Khateeb Baghdadi, vol 13 p 196 - History of Ibn Katheer, vol 3 p 125 - al Isaba, vol 4 p 116 - Tadhkirat Sibt, p 2 - History of Yaquubi, vol 2 p26 Some Shi'ite references on Abu Talib Abu Abdillah, Imam Ja'far al-Sadiq (عليه السلام) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (عليه السلام) said: While Imam Ali (عليه السلام) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed ((صلى الله عليه وآله وسلم)&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's ((صلى الله عليه وآله وسلم)&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet ((صلى الله عليه وآله وسلم)&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah ((صلى الله عليه وآله وسلم)&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet ((صلى الله عليه وآله وسلم)&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? - Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet ((صلى الله عليه وآله وسلم)&HF) ? Indeed his presence in relation to the continuity of Islam was NOT incidental and we Muslims all owe him! May Allah grant us his intersession. =============================== Some Side Comments on Abu Talib =============================== I brother mentioned I had a carefull examination of what you wrote but one thing is not clear wheather Abu Talib did ever uttered 'my god'. So far you informed there is that Abu Talib several times uttered ' Mohammed's god' and seemed he had faith in that god but he could never say 'my god'. That obviously reveals that he never explicitly uttered Islamic belief although it seems that he believed it. Here I present two references that testify to the fact that Abu Talib uttered the credo of Islam before his death. I am sure that I cited this reference in Part # 2 of my article ( s ), perhaps you missed it ... Ibn Ishaq says that while dying Abu Talib's lips were in motion. Abbas who was an unbeliever till then put his ear to the lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. - Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani ) A similar tradition is as follows ... Abu Talib moved his lips as he was about to die. Abbas then heard what he uttered, and he said to the Prophet that Abu Talib had uttered the KALIMA that was required by you. - Tarike Abul Fida, V 1 p 120 Thus his Shahadah before his death is established by the Sunni historians. However my argument was that he UTTERED shahadah from the very begining of Islam, but NOT in public. So it is natural that no explicit proof for that could be found in the history, for history is written based on the public news (and not private ones!). However, there are implicit proofs in the history which could lead even Sunnis to believe that he was a Muslim long before his death. One could be what you refered to. He said to the unbelievers that "I swear by the God of Muhammad!". Does history have another example where an unbeliever swears by the name of God who does not believe? When one wants to seawr, he/she swears by something that is eminent for him/her. Otherwise he/she does not make his statement any more credible for others. Let me give you an example. If a man goes to court here in USA, if he is Christian he will have to swear by Bible. But if he declares to be non-Christian, then he will have to swear by his holy book (or any imortant thing otherwise) and not the bible because his swear by bible does not make the court convinced because he performed the oath. Please think about it. Quraish have had many important Gods at that time (like Hubal and Uzza). Why should Abu Talib leave all of them beside and swears by the God that he does not believe in?! The Sunni brother further commented: Is it possible for some one to be a Muslim without explicitly pronouncing this belief ? True, he was a monothiest and not a Mushrik. But All monotheists are not Muslim. Your kind opinion please .... Islam is the state of submission in ones heart. A Hypocite, though declares that he is Muslim, is indeed non-Muslim. For this very reason, it is difficult to judge if one is Muslim or not. However you are right. One has to utter Shahadah to become Muslim, but he does NOT have to do it in public if he fears of prosecution or if he finds out that by concealing his belief he can serve better to his nobel thoughts. This is called Taqiyyah. So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet ((صلى الله عليه وآله وسلم)&HF) alone) and he will be Muslim. In fact Taqiyyah and hypocracy are two opposite extremes. I have a file on that which I will send you shortly Insha Allah, which proves it from Quran and the Hadith prespective as well as Logic. Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Volume 2, Book 17, Number 123: (Hadith, Bukhari Vol 2) SHIA SOURCES Imam Jafar as-Sadiq AS said: When Fatima Binte Asad AS came to Hazrat Abu Talib AS and gave him the good news of the birth of Prophet Muhammad (صلى الله عليه وآله وسلم) Hazrat Abu Talib (صلى الله عليه وآله وسلم) said: Wait for thirty years and I will give you the good news of the birth of another child like him but he will not be a Prophet. Asul-e-kafi (the birth of Imam Ali) 550. 1. Imam Jafar as-Sadiq AS said: When the Prophet Muhammad (صلى الله عليه وآله وسلم) was born, the palaces of Syria and Iran came (miraculously) in the sight of Hazrat Amena AS. Fatima Binte Asad AS came to Hazrat Abu Talib AS and cheerfully told him what she had heard from Hazrat Amena. Abu Talib (as): You are going to be the mother of the successor and vice-regent of this new born. Asul-e-kafi (the birth of Imam Ali) 551. 3. Abu Abdillah, Imam Ja'far al-Sadiq (عليه السلام) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (عليه السلام) said: While Imam Ali (عليه السلام) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed ((صلى الله عليه وآله وسلم)&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's ((صلى الله عليه وآله وسلم)&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet ((صلى الله عليه وآله وسلم)&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah ((صلى الله عليه وآله وسلم)&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet ((صلى الله عليه وآله وسلم)&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? - Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet ((صلى الله عليه وآله وسلم)&HF) ? Indeed his presence in relation to the continuity of Islam was NOT Incidental and we Muslims all owe him! May Allah grant us his intersession. From www.[edit] [All In One Shia Website]

From www.yaali.co.cc [All In One Shia Website] We read in Ahl'ul Sunnah's authority work Ma'arij al Nubuwwah, Chapter 1 page 248: "Adam was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen". As evidence we shall cite the following works: 1. Sahih Bukhari, Volume 9, Book 92, Number 446 2. Sunan al Nasai, Volume 3 page 305 3. Adaab al Mufarad, page 426 4. Sahih Muslim Volume 1 page 291 5. Musnad Abu Aawna, Volume 2 page 292 Sahi bukhari Narrated 'Ali bin Abi Talib: That Allah's Apostle came to him and Fatima the daughter of Allah's Apostle at their house at night and said, "Won't you pray?" 'Ali replied, "O Allah's Apostle! Our souls are in the Hands of Allah and when he wants us to get up, He makes us get up." When 'Ali said that to him, Allah's Apostle left without saying anything to him. While the Prophet was leaving, 'Ali heard him striking his thigh (with his hand) and saying, "But man is quarrelsome more than anything else." (18.54) "Then came forward his wife in grief, she smote her face and said (what! I) An old barren woman?" Quran 51:29 We read in Tafseer Kabeer, Volume 9 page 98: Hazrat yaqoob ka rona We read in Ahl'ul Sunnah's authority work Aqd al Fareed, Volume 1 page 342: æáãÇ äõÚí ÇáäðøÚãÇä Èä ãõÞóÑóøä Åáì ÚãÑ Èä ÇáÎØÇÈ æÖÚ íÏóå Úáì ÑÃÓå æÕÇÍ íÇ ÃÓÝí Úáì ÇáäÚãÇä When Umar received news of the death of Numan ibn Muqran, he placed his hand on his head and wailed: 'O my grief for Numan!' We find a similar narration in Kanz al Ummal, Vol.8, Page 117, Kitab al Maut: When Omar heard of Nu'man ibn Muqran's death he beat his head and screamed, "O what a pity that Nu'man died". Let us refute this Nasibi by citing Allamah Shibli Numani al Hanafi is a renowned Sunni scholar from the Indian subcontinent. In his Sirat-un Nabi (Eng translation Volume 2 pg 74) quoting Sirat Ibn Hisham we read the following about Hamzah (as) martyrdom: "The Holy Prophet (P) returned to Madina and found the whole city gone into mourning. Whenever he went, he heard wailing and lamentation in every house. He was grieved to find that all who were martyred in the battle had their mourners doing their duty to the memory of their dear ones. But there was none to mourn the death of Hamzah (ra). Overwhelmed with grief, the words that there was no one to mourn the loss of Hamzah escaped his lips. The Ansâris were touched to the core when they heard this remark from the Prophet(s). They asked their women to go to the house of the Prophet (S) and mourn for Hamzah. The Prophet (p) thanked them for their sympathy, prayed for their well-being, but added that it was not permissible to lament in memory of the dead. (Women in Arabia were used to wailing and lamenting aloud, they would tear off their garments, dig their nails into their cheeks, slap themselves on the face and put up loud screams. This undesirable practice was from that day stopped for future)" Al Muhaddith Shah Abdul Haqq Dehlavi in Madarij un Nabuwat records the event as follows: "When Holy Prophet (s) reached Madina, he saw that cries could be heard from most of the houses of Ansaar (the helpers) but not from Hamza's house. Holy Prophet (s) said that wasn't there anyone to cry over Hamza? The helpers (Ansaar) asked their women to mourn over Hamza first and then they may go and cry over their own martyr. The women went to Hamza's house in the evening and kept crying till midnight. When Holy Prophet(s) woke up and asked about it, he was told the whole thing. Holy Prophet(s) blessed them by saying" May Allah be pleased with you and your children." As narrated by al Tabari in History Volume 9 page 183 (English translation by Ismail Poonawala): Abbas narrates: "I heard Ayesha saying "The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women". We read in Tareekh Kamil Volume 3 page 89: "When Uthman was killed his killers intended to sever his head. His wives Naila and Umm'ul Baneen lay over him screamed and began to beat their faces" Narrations also record that Uthman's daughter also acted likewise. As evidence we shall rely on the following Sunni works: 1. Al Bidayah wa al Nihaya, Volume 7 page 371 2. Tareekh Tabari, Volume 6 page 302 3. Tareekh Aathim Kufi, page 159 We read in Riyadh al Nadira page 187: "When Umar died the Djinns recited a elegy 'Umar female Djinns are mourning you in a loud voice and they are beating their faces' Baba Fareed Ganj Shakar of Pak Patan is a major Sunni Sufi Saint. He commands thousands of adherents from the Indian Subcontinent. We read in the Sunni text From Uswa - e - Sufia Uzzaam, Page 8: He used to lament and cry for Imam Husayn (as) on the day of Ashura so much so that he would fall unconscious. It is narrated from him that there was a saintly man in Baghdad and when the tragedy of Karbala was described to him, he cried so piteously and profusely and smashed his head so hard on the ground out of grief that he died! The same night, people saw him in their dream and enquired of his condition to which he replied: I gave up my life for the love of Ahl - e - Bait (as) hence Allah has pardoned me and I now live with Imam Husayn (as). From www.yaali.co.cc [All In One Shia Website]

From www.yaali.co.cc [All In One Shia Site] Here are some brief references from Shia sources of Prophets of Allah (SWT) mourning for Imam Hussain . 1. The first Prophets (Hz Adam-AS) first ever action was to mourn Imam Hussain . - (Bihar-al-anwar, Vol 1, pg 85 - Urdu) 2. The first Zakir of Imam Hussain was Hz Gabriel and the first listener and mourner was Hz Adam . - (Bihar-al-anwar, Vol 1, pg 85-86, Urdu.) 3. Hz Adam draws blood for the sake of Imam Hussain during his visit to kerbala. - Jalal-il-Ayoon, pg 146, Urdu. 4. Allah (SWT) become Zakir of Imam Hussain through His wahee and Hz Adam the listener. (Bihar-al-anwar, Vol 1, pg 85-86, Urdu.) 5. To cry and mourn for Imam Hussain is worship and Tasbeeh. (Nafs-ul-Mahmoom, Pg 51.) 6. The Holy Kaaba was the first Imambargha as it was the first place for mourning for Imam Hussain , (Shahadat-e-Uzmah, Pg 68, Allama Bu-Ali Shah Zaidi). 7. Allah (SWT) has vowed for the 10 days of Muharram to mourn for Imam Hussain - (Sura-e-Fajar 1-5, Tafseer-al-burhaan, Vol 4, Pg456). 8. The redness of the Sunset and Sunrise is a sign that it is mourning for Imam Hussain - (Tafseer Noor-e-Saqalain, Vol 4, Pg 628). 9. The enemies of Ahlai-e-Muhammed are the offspring of Iblees (L). (Alal-e-Sharah, Sudooq, pg 108, Urdu). 10. Hz Adam the first person to have a Taboot (Replica/Shabih) of Imam Hussain and passed it onto his Wasi, Hz Sheeth , - (Tafseer-e-Ayashi, Vol 1, Pg 306). 11. Hz Nuh used to recite Noha and mourn Imam Hussain for 950 years, - (Hayatul Quloob-Majlisi). 12. The first originator of Zakiree, Taboot, Alam of Hz Abbas was Hz Adam and also made the first Imambargha (Kaab'a), (Shahadat-e-Uzmah, Pg 85, Allama Bu-Ali Shah Zaidi). 13. Hz Nuh was the first person to write down the story of Kerbala and read about it with a loud voice (Zakiree), - Shahadat-e-Uzmah, Pg 68, Allama Bu-Ali Shah Zaidi). 14. Hz Nuh tabarra or curse on Yazeed helped his ship from drowning in the great flood. - ( Bihar-al-Anwaar, Vol 1, Pg 82, Urdu). 15. Hz Abrahim drawing his blood for Imam Hussain Bihar-al-Anwaar, Vol 1, Pg 83, Urdu). 16. Hz Ismael sent lanath (curse) on Yazeed (L), - (Bihar-al-anwar, Vol 1, Pg 83-84, Urdu). 17. Hz Zulqarnain , and Hz Khizr were also Zakireen of Imam Hussain , - Shahadat-e-Uzmah, Pg 101-102, Allama Bu-Ali Shah Zaidi). 18. Hz Yaqoob and Yousef were also azadaars of Imam Hussain , - Shahadat-e-Uzmah, Pg 102-104, Allama Bu-Ali Shah Zaidi). 19. To cry, mourn, wail, read elegies is a sunnat of Nabi , - Surah Yousef, 84. 20. Hz Owais-al-Qarni (companion of the Holy Prophet broke all his teeth after hearing that the Prophet's teeth had been martyred, - Mishkat-al-shareef. 21. Whoever tries to stop the Maatem of a Mazloom (innocent) is an enemy and a Zalim (tyrant), - Surah Yousef, 85. 22. Hz Musa blood was drawn in Mourning of Imam Hussain , - Bihar-al-anwar, Vol 1, Pg 84, Urdu. 23. Hz Musa was asked to do Tahzeem-e-Sajdah at the gate (baab) al-Hittah, - Tafseer-al-Burhaan, Vol 1, Pg 102. 24. The first meeting of Hz Musa and Hz Khizr was with the Zikr of Kerbala and grief, - Tafseer-al-Burhaan, Vol 2, Pg 474. 25. Hz Ismael said that I liked the Patience and thankfulness of Imam Hussain , - Alal-e-Sharah (Shaykh Sudooq), Pg 59, Urd u