Written by: Ghulam Mustafa Zaheer Amn Puri
Dear Readers! The teachings of the Quran and Sunnah indicate that declaring a Muslim to be a disbeliever is akin to becoming a disbeliever oneself. The Fitnah of Takfir (declaring Muslims as disbelievers) is an extreme belief and ideology that has no relation to Islam. Indeed, it is a form of extremism. However, it is also important to consider that this is one extreme. Islam is a moderate religion, and hence, Ahlus Sunnah wal Jama'ah have always maintained moderation between two extremes in their beliefs and methodology. What, then, is the opposite extreme in this matter? Naturally, it is the opposite of the Fitnah of Takfir, which is the attempt to prove someone as a Muslim despite clear evidence from the Quran, Sunnah, and the consensus of the Muslim Ummah regarding their disbelief. In the following lines, the esteemed teacher discusses the extreme notion of “Iman Abu Talib” and refutes it using the Quran, Sunnah, and the consensus of the Ummah. He also affirms the agreed-upon belief of Ahlus Sunnah wal Jama'ah regarding this issue in the light of the Quran and Sunnah. If one reads this article with an unbiased and fair perspective, surely, the extremist thinking will be eliminated. However, it is certain that we do not equate Abu Jahl and Abu Talib. We are not distressed by Abu Jahl’s death as a disbeliever because he never missed an opportunity to oppose Islam. However, Abu Talib was indeed a supporter of Islam, and we too are saddened by his death without embracing faith, just as the Prophet Muhammad (peace be upon him) was. But in this matter, we cannot forsake justice and truth. May Allah grant us the ability to accept the truth. (Hafiz Abu Yahya Noorpuri)
The unanimous belief of Ahlus Sunnah wal Jama'ah is that the Prophet Muhammad's (peace be upon him) uncle, Abu Talib, did not embrace Islam. This stance is supported by evidence from the Quran and Hadith. The statements of the scholars of religion further confirm this. Despite this, the Rafidhi sect insists on Abu Talib's Islam. Some Shias have even written books under the title “Iman Abu Talib.” Similarly, some so-called Sunnis have also made unsuccessful attempts to prove the faith of Abu Talib. A Barelvi scholar named Ata Muhammad Bandiyalwi has written a booklet titled "Tahqiq Iman Abu Talib," which has been endorsed by "Mufti" Muhammad Khan Qadri Barelvi.
We request that those who deviate from the consensus belief of Ahlus Sunnah wal Jama'ah and reject the clear Hadiths regarding Abu Talib's disbelief, labeling them as “Khabar Wahid” (solitary reports) in imitation of the Rafidhis, and those who try to present these statements of the Prophet as contradictory to the Quran, have no right to call themselves “Sunnis.”
About such people, Shaykh al-Islam Ibn Taymiyyah (661-728 AH) states:
"This is said by the ignorant from among the Rafidhis and others, who claim that Abu Talib believed (in Islam) and they use as evidence the weak hadith in 'Seerah' which states that he uttered some hidden words at the time of his death. If 'Abbas had mentioned that he believed, he would not have said to the Prophet (peace be upon him): 'Your misguided uncle used to protect you, did you benefit him in any way?' The Prophet (peace be upon him) replied: 'I found him in the depths of the fire, and I interceded for him until he was placed in a shallow part of the fire, where he has two sandals of fire, and his brain boils from them. If it were not for me, he would have been in the lowest depths of the fire.' This is false and contrary to what is mentioned in Sahih (al-Bukhari) and others, as his last words were that he remained on the religion of Abdul-Muttalib, and 'Abbas was not present at his death. Moreover, if this had been true, Abu Talib's belief would have been more widely known than that of Hamza and 'Abbas. The well-known and widespread knowledge among the Ummah, from the early generations to the later ones, is that Abu Talib and his parents are not mentioned among the believing relatives of the Prophet, such as Hamza, 'Abbas, 'Ali, Fatimah, Hasan, and Husayn (may Allah be pleased with them). This is one of the clearest proofs that this claim is false.” (Majmoo' al-Fatawa by Ibn Taymiyyah: 4/327)
Now, we will briefly mention the evidence that Abu Talib did not die as a Muslim:
“Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.”
(Surah Al-Qasas: 56)
This verse was revealed about Abu Talib, as unanimously agreed upon by the scholars of Tafsir. Imam Nawawi (631-676 AH) writes:
“The commentators are unanimously agreed that this verse was revealed concerning Abu Talib. This consensus has also been reported by Az-Zajjaj and others. The verse is general in meaning, as guidance and misguidance are solely in the hands of Allah.”
(Sharh Sahih Muslim by Nawawi: 1/41)
Hafiz Ibn Hajar (773-852 AH) states:
“The narrators do not differ that this verse was revealed concerning Abu Talib.”
(Fath al-Bari by Ibn Hajar: 8/506)
_“When Abu Talib was on his deathbed, the Prophet (peace be upon him) came to him, and Abu Jahl and 'Abdullah bin Abi Umayyah were with him. The Prophet (peace be upon him) said, 'O my uncle, say 'La ilaha illallah,' a word by which I will testify for you before Allah.' But Abu Jahl and 'Abdullah bin Abi Umayyah said, 'O Abu Talib, will you turn away from the religion of 'Abdul-Muttalib?' The Prophet (peace be upon him) continued to present the matter to him repeatedly, and the last thing that Abu Talib said was that he remained on the religion of 'Abdul-Muttalib. He refused to say 'La ilaha illallah.' The Prophet (peace be upon him) said, 'I will continue to seek forgiveness for you unless I am forbidden to do so.' Then Allah revealed:
_[Surah At-Tawbah: 113]**
‘It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.’ _And Allah also revealed:
_[Surah Al-Qasas: 56]** ‘
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.’
(Sahih al-Bukhari: 3884)
This hadith explicitly states that Abu Talib was a disbeliever. He died on the religion of Abdul-Muttalib, refusing to say the testimony of faith. He was not granted guidance, and Allah forbade the Prophet (peace be upon him) from seeking forgiveness for him.
_“The Prophet (peace be upon him) said to his uncle: 'Say 'La ilaha illallah,' I will testify for you on the Day of Judgment.' Abu Talib replied: 'If it were not that the Quraysh would insult me by saying that fear of death made me do it, I would make you happy by saying it.' Then Allah revealed:
_[Surah Al-Qasas: 56]** ‘
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.’
(Sahih Muslim: 25)
“O Messenger of Allah! Have you benefited your uncle, for he used to protect you and get angry for you?” The Prophet (peace be upon him) replied: “Yes, he is in a shallow part of the Fire. If it were not for me, he would have been in the lowest depths of the Fire.”
(Sahih al-Bukhari: 3883, Sahih Muslim: 209)
Hafiz As-Suhayli (581-508 AH) comments:
“The apparent meaning of the hadith suggests that Abdul-Muttalib died as a polytheist.”
(Ar-Rawd al-Unuf: 4/19)
Hafiz Ibn Hajar (773-852 AH) writes under this hadith:
“This is the fate of those who die in disbelief. Had Abu Talib died upon Tawhid, he would have been completely saved from the Fire. However, many authentic hadiths and reports are filled with the indication of Abu Talib's disbelief.”
(Al-Isabah fi Tamyiz as-Sahabah by Ibn Hajar: 7/241)
“I heard the Prophet (peace be upon him) mention his uncle and say: 'Perhaps my intercession will benefit him on the Day of Judgment, and he will be placed in a shallow part of the Fire, where the fire will reach his ankles, causing his brain to boil.'”
(Sahih al-Bukhari: 3885, Sahih Muslim: 210)
“The person with the lightest punishment among the inhabitants of Hell will be Abu Talib. He will wear two sandals of fire that will cause his brain to boil.”
(Sahih Muslim: 515)
“When my father passed away, I came to the Messenger of Allah (peace be upon him) and said: 'Your uncle has died.' He said: 'Go and bury him.' I said: 'He died as a polytheist.' He said: 'Go and bury him, and do not do anything until you return to me.' I did as he instructed, then returned, and he ordered me to perform Ghusl (ritual bath).”
(Musnad at-Tayalisi: 19, Hadith 120, and its chain is Hasan)
In another narration:
“I said to the Prophet (peace be upon him), 'Your misguided uncle has died. Who will bury him?' He said: 'Go and bury your father.'”
(Musnad Imam Ahmad: 1/97, Sunan Abu Dawood: 3214, Sunan an-Nasa'i: 190, and its chain is Hasan)
Imam Ibn Khuzaymah and Imam Ibn Jarud have authenticated this hadith.
This hadith is clear evidence that Abu Talib was not a Muslim. The Prophet Muhammad (peace be upon him) and Sayyiduna 'Ali (may Allah be pleased with him) did not even perform the funeral prayer for him.
“Aqeel and Talib inherited from Abu Talib, but Ja'far and 'Ali (may Allah be pleased with them) did not inherit anything because they were Muslims, while Aqeel and Talib were disbelievers.”
(Sahih al-Bukhari: 1588, Sahih Muslim: 1614)
This narration is also a clear proof that Abu Talib died as a disbeliever. Hence, unlike Aqeel and Talib, Sayyiduna Ja'far and Sayyiduna 'Ali (may Allah be pleased with them) did not inherit from him because the Prophet (peace be upon him) said:
“A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim.”
(Sahih al-Bukhari: 6764, Sahih Muslim: 1614)
Imam Ibn 'Asakir (499-571 AH) states:
“It is said that he (Abu Talib) accepted Islam, but this is not proven.”
(Tarikh Ibn 'Asakir: 66/307)
The Prophet Muhammad (peace be upon him) was deeply saddened by the death of Abu Talib without embracing Islam. He indeed remained a supporter of Islam throughout his life, and he always had a soft corner for Islam and the Prophet of Islam in his heart. However, it was the will of Allah that he was not blessed with the gift of Islam. Therefore, despite having a soft corner for him, we cannot pray for him.
Hafiz Ibn Kathir (700-774 AH) writes about the death of Abu Talib as a disbeliever:
“Had it not been for Allah's prohibition on seeking forgiveness for the polytheists, we would have sought forgiveness for Abu Talib and prayed for mercy for him.”
(Seerah of Ibn Kathir: 2/132)
Dear Readers! The teachings of the Quran and Sunnah indicate that declaring a Muslim to be a disbeliever is akin to becoming a disbeliever oneself. The Fitnah of Takfir (declaring Muslims as disbelievers) is an extreme belief and ideology that has no relation to Islam. Indeed, it is a form of extremism. However, it is also important to consider that this is one extreme. Islam is a moderate religion, and hence, Ahlus Sunnah wal Jama'ah have always maintained moderation between two extremes in their beliefs and methodology. What, then, is the opposite extreme in this matter? Naturally, it is the opposite of the Fitnah of Takfir, which is the attempt to prove someone as a Muslim despite clear evidence from the Quran, Sunnah, and the consensus of the Muslim Ummah regarding their disbelief. In the following lines, the esteemed teacher discusses the extreme notion of “Iman Abu Talib” and refutes it using the Quran, Sunnah, and the consensus of the Ummah. He also affirms the agreed-upon belief of Ahlus Sunnah wal Jama'ah regarding this issue in the light of the Quran and Sunnah. If one reads this article with an unbiased and fair perspective, surely, the extremist thinking will be eliminated. However, it is certain that we do not equate Abu Jahl and Abu Talib. We are not distressed by Abu Jahl’s death as a disbeliever because he never missed an opportunity to oppose Islam. However, Abu Talib was indeed a supporter of Islam, and we too are saddened by his death without embracing faith, just as the Prophet Muhammad (peace be upon him) was. But in this matter, we cannot forsake justice and truth. May Allah grant us the ability to accept the truth. (Hafiz Abu Yahya Noorpuri)
The unanimous belief of Ahlus Sunnah wal Jama'ah is that the Prophet Muhammad's (peace be upon him) uncle, Abu Talib, did not embrace Islam. This stance is supported by evidence from the Quran and Hadith. The statements of the scholars of religion further confirm this. Despite this, the Rafidhi sect insists on Abu Talib's Islam. Some Shias have even written books under the title “Iman Abu Talib.” Similarly, some so-called Sunnis have also made unsuccessful attempts to prove the faith of Abu Talib. A Barelvi scholar named Ata Muhammad Bandiyalwi has written a booklet titled "Tahqiq Iman Abu Talib," which has been endorsed by "Mufti" Muhammad Khan Qadri Barelvi.
We request that those who deviate from the consensus belief of Ahlus Sunnah wal Jama'ah and reject the clear Hadiths regarding Abu Talib's disbelief, labeling them as “Khabar Wahid” (solitary reports) in imitation of the Rafidhis, and those who try to present these statements of the Prophet as contradictory to the Quran, have no right to call themselves “Sunnis.”
About such people, Shaykh al-Islam Ibn Taymiyyah (661-728 AH) states:
"This is said by the ignorant from among the Rafidhis and others, who claim that Abu Talib believed (in Islam) and they use as evidence the weak hadith in 'Seerah' which states that he uttered some hidden words at the time of his death. If 'Abbas had mentioned that he believed, he would not have said to the Prophet (peace be upon him): 'Your misguided uncle used to protect you, did you benefit him in any way?' The Prophet (peace be upon him) replied: 'I found him in the depths of the fire, and I interceded for him until he was placed in a shallow part of the fire, where he has two sandals of fire, and his brain boils from them. If it were not for me, he would have been in the lowest depths of the fire.' This is false and contrary to what is mentioned in Sahih (al-Bukhari) and others, as his last words were that he remained on the religion of Abdul-Muttalib, and 'Abbas was not present at his death. Moreover, if this had been true, Abu Talib's belief would have been more widely known than that of Hamza and 'Abbas. The well-known and widespread knowledge among the Ummah, from the early generations to the later ones, is that Abu Talib and his parents are not mentioned among the believing relatives of the Prophet, such as Hamza, 'Abbas, 'Ali, Fatimah, Hasan, and Husayn (may Allah be pleased with them). This is one of the clearest proofs that this claim is false.” (Majmoo' al-Fatawa by Ibn Taymiyyah: 4/327)
Now, we will briefly mention the evidence that Abu Talib did not die as a Muslim:
Evidence No. 1:
Allah Almighty says:“Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.”
(Surah Al-Qasas: 56)
This verse was revealed about Abu Talib, as unanimously agreed upon by the scholars of Tafsir. Imam Nawawi (631-676 AH) writes:
“The commentators are unanimously agreed that this verse was revealed concerning Abu Talib. This consensus has also been reported by Az-Zajjaj and others. The verse is general in meaning, as guidance and misguidance are solely in the hands of Allah.”
(Sharh Sahih Muslim by Nawawi: 1/41)
Hafiz Ibn Hajar (773-852 AH) states:
“The narrators do not differ that this verse was revealed concerning Abu Talib.”
(Fath al-Bari by Ibn Hajar: 8/506)
Evidence No. 2:
Narrated by Sayyiduna Musayyib bin Hazn (may Allah be pleased with him):_“When Abu Talib was on his deathbed, the Prophet (peace be upon him) came to him, and Abu Jahl and 'Abdullah bin Abi Umayyah were with him. The Prophet (peace be upon him) said, 'O my uncle, say 'La ilaha illallah,' a word by which I will testify for you before Allah.' But Abu Jahl and 'Abdullah bin Abi Umayyah said, 'O Abu Talib, will you turn away from the religion of 'Abdul-Muttalib?' The Prophet (peace be upon him) continued to present the matter to him repeatedly, and the last thing that Abu Talib said was that he remained on the religion of 'Abdul-Muttalib. He refused to say 'La ilaha illallah.' The Prophet (peace be upon him) said, 'I will continue to seek forgiveness for you unless I am forbidden to do so.' Then Allah revealed:
_[Surah At-Tawbah: 113]**
‘It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.’ _And Allah also revealed:
_[Surah Al-Qasas: 56]** ‘
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.’
(Sahih al-Bukhari: 3884)
This hadith explicitly states that Abu Talib was a disbeliever. He died on the religion of Abdul-Muttalib, refusing to say the testimony of faith. He was not granted guidance, and Allah forbade the Prophet (peace be upon him) from seeking forgiveness for him.
Evidence No. 3:
Narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him):_“The Prophet (peace be upon him) said to his uncle: 'Say 'La ilaha illallah,' I will testify for you on the Day of Judgment.' Abu Talib replied: 'If it were not that the Quraysh would insult me by saying that fear of death made me do it, I would make you happy by saying it.' Then Allah revealed:
_[Surah Al-Qasas: 56]** ‘
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.’
(Sahih Muslim: 25)
Evidence No. 4:
Sayyiduna 'Abbas bin Abdul-Muttalib (may Allah be pleased with him) said:“O Messenger of Allah! Have you benefited your uncle, for he used to protect you and get angry for you?” The Prophet (peace be upon him) replied: “Yes, he is in a shallow part of the Fire. If it were not for me, he would have been in the lowest depths of the Fire.”
(Sahih al-Bukhari: 3883, Sahih Muslim: 209)
Hafiz As-Suhayli (581-508 AH) comments:
“The apparent meaning of the hadith suggests that Abdul-Muttalib died as a polytheist.”
(Ar-Rawd al-Unuf: 4/19)
Hafiz Ibn Hajar (773-852 AH) writes under this hadith:
“This is the fate of those who die in disbelief. Had Abu Talib died upon Tawhid, he would have been completely saved from the Fire. However, many authentic hadiths and reports are filled with the indication of Abu Talib's disbelief.”
(Al-Isabah fi Tamyiz as-Sahabah by Ibn Hajar: 7/241)
Evidence No. 5:
Narrated by Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him):“I heard the Prophet (peace be upon him) mention his uncle and say: 'Perhaps my intercession will benefit him on the Day of Judgment, and he will be placed in a shallow part of the Fire, where the fire will reach his ankles, causing his brain to boil.'”
(Sahih al-Bukhari: 3885, Sahih Muslim: 210)
Evidence No. 6:
Narrated by Sayyiduna 'Abdullah bin 'Abbas (may Allah be pleased with them):“The person with the lightest punishment among the inhabitants of Hell will be Abu Talib. He will wear two sandals of fire that will cause his brain to boil.”
(Sahih Muslim: 515)
Evidence No. 7:
Narrated by Sayyiduna 'Ali bin Abi Talib (may Allah be pleased with him):“When my father passed away, I came to the Messenger of Allah (peace be upon him) and said: 'Your uncle has died.' He said: 'Go and bury him.' I said: 'He died as a polytheist.' He said: 'Go and bury him, and do not do anything until you return to me.' I did as he instructed, then returned, and he ordered me to perform Ghusl (ritual bath).”
(Musnad at-Tayalisi: 19, Hadith 120, and its chain is Hasan)
In another narration:
“I said to the Prophet (peace be upon him), 'Your misguided uncle has died. Who will bury him?' He said: 'Go and bury your father.'”
(Musnad Imam Ahmad: 1/97, Sunan Abu Dawood: 3214, Sunan an-Nasa'i: 190, and its chain is Hasan)
Imam Ibn Khuzaymah and Imam Ibn Jarud have authenticated this hadith.
This hadith is clear evidence that Abu Talib was not a Muslim. The Prophet Muhammad (peace be upon him) and Sayyiduna 'Ali (may Allah be pleased with him) did not even perform the funeral prayer for him.
Evidence No. 8:
Sayyiduna Usama (may Allah be pleased with him) stated:“Aqeel and Talib inherited from Abu Talib, but Ja'far and 'Ali (may Allah be pleased with them) did not inherit anything because they were Muslims, while Aqeel and Talib were disbelievers.”
(Sahih al-Bukhari: 1588, Sahih Muslim: 1614)
This narration is also a clear proof that Abu Talib died as a disbeliever. Hence, unlike Aqeel and Talib, Sayyiduna Ja'far and Sayyiduna 'Ali (may Allah be pleased with them) did not inherit from him because the Prophet (peace be upon him) said:
“A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim.”
(Sahih al-Bukhari: 6764, Sahih Muslim: 1614)
Imam Ibn 'Asakir (499-571 AH) states:
“It is said that he (Abu Talib) accepted Islam, but this is not proven.”
(Tarikh Ibn 'Asakir: 66/307)
The Prophet Muhammad (peace be upon him) was deeply saddened by the death of Abu Talib without embracing Islam. He indeed remained a supporter of Islam throughout his life, and he always had a soft corner for Islam and the Prophet of Islam in his heart. However, it was the will of Allah that he was not blessed with the gift of Islam. Therefore, despite having a soft corner for him, we cannot pray for him.
Hafiz Ibn Kathir (700-774 AH) writes about the death of Abu Talib as a disbeliever:
“Had it not been for Allah's prohibition on seeking forgiveness for the polytheists, we would have sought forgiveness for Abu Talib and prayed for mercy for him.”
(Seerah of Ibn Kathir: 2/132)