The “International Conference of Hazrat Abu Talib (a.s.); Supporter of the Great Prophet (p.b.u.h)”, will be held, organized by the AhlulBayt (a.s.) World Assembly and with the cooperation of similar academic and cultural institutions.
Imam Hossein (a.s.) Holy Shrine”, Hazrat Abu Talib (a.s.) Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” are among the institutions that participate in holding this conference.
On this occasion, ABNA correspondent interviewed the president of the Zorria al-Nabawia Research Center and the councilor in cultural affairs for AhlulBayt (a.s.) World Assembly, Hojat al-Islam Seyed Monzer Hakim, on the necessity of holding the conference and the doubts have been raised about him.
The full text of this interview is as follows:
ABNA: What is the necessity of holding a conference about Hazrat Abu Talib (a.s.)?
Hojat al-Islam Hakim: In the Name of Allah, the Compassionate, the Merciful. The importance of commemorating Hazrat Abu Talib (a.s.) can have several dimensions or causes; historically, ideologically, as well as in terms of future studies; the latter part is usually neglected.
If we look at the issues from a historical point of view, in fact, one of the benefits of paying attention to history is observing the experiences of past people. As a result, it shows us the strengths and weaknesses of our predecessors. One who considers the issues from the historical point of view, would not be superficial. That is, if the man pays attention to the historical depth of an issue, he can better understand the manner or process in which a phenomenon formed and shaped, and so he can predict its future, and this is a general rule.
The reason why the Holy Quran speaks so much about traditions and historical studies is to give human beings the necessary ability to know their time, and they can predict the future well and take the right position in life in accordance with the present and the future and have the desired behavior, and that is another general rule.
Given these issues; How did the history of Islam take shape? How in very difficult circumstances, in the worst conditions, without any material means and only with the sacrifices that the first believers in the Prophet and the religion of God - Islam - were able to advance Islam? To make Islam a world religion, and the Islamic civilization, become a very significant civilization, overshadow other civilizations? This is where the position and role of Abu Talib (a.s.) in the victory and success of the Prophet Muhammad (p.b.u.h) becomes clear. While the Quraysh tribe sought to kill, destroy and annihilate the Prophet. The Quraysh put the Prophet in a tight spot and even wanted to deal with Abu Talib over his life. In this way that they said to him, “Accept (take and adopt) one of our children as a child and in return, give us Muhammad. Because Muhammad has criticized our religion and we do not tolerate this. We give one of our children and in return, we take a child of you.” Here, Abu Talib stood up and clarified this very cruel view, “I give you my child so that you kill him and grow up and raise your child. What is this cruel offer?!” Here the greatness of the Prophet (p.b.u.h) is evident. Abu Talib recited to the Prophet the Quraysh’s proposal, and asked, “What is your position?” The Prophet replied, “I swear by God that I will not renounce the religion of God and I will sacrifice myself for the sake of this religion” (Sireh ibn Ishaq). When Abu Talib saw that the Prophet (p.b.u.h) is decisive, and have a high degree of sacrifice, Abu Talib said, “I support you.” When Abu Talib saw the owner of the mission – Prophet Muhammad – sacrificed himself for the religion until the last moment, Abu Talib shielded himself and stood in support of the Prophet (p.b.u.h).
One of the reasons for the success of the Prophet of Islam is having such support from Abu Talib. Therefore, not only Muslims but also human beings, are indebted to this prominent figure for the services of Islam. We are also, indebted to Abu Talib for his support of the religion of God and the life of the Prophet (p.b.u.h). He protected both the life of the Prophet (p.b.u.h) and his religion. When there was the possibility of a night surprise attack and murder of the Prophet (p.b.u.h) in the She’b (Valley) of Abi Talib (during the boycott of Quraysh against Bani Hashem), Abu Talib was ready to sacrifice his son, Ali for the prophet. According to some narrations, by the order of Abu Talib (a.s.) during the nights, they moved the Prophet (p.b.u.h) several times and in several positions so that if the Mushrekin (polytheists) of Quraysh had known the first place of the Prophet’s sleep, and had a surprise attack plan, the danger could be avoided by this transfer and placing the bed of Ali with the Prophet’s. Laylat al-Mabit was not the first and last night that Ali slept in the place of the Prophet, but during the Boycott of Quraysh against Bani Hashem in She’b (valley) of Abi Talib, Ali (a.s.) was a devotee for the Prophet by the order of his father, Abu Talib. Abu Talib was ready to sacrifice himself and his beloved persons to support the Prophet.
This is an issue about the virtues of Abu Talib. After the demise of the Prophet and Imam Ali’s succession, some people intervened in the history of Islam and distorted history for political reasons and to hit Imam Ali. They tried to hide very clear points in Abu Talib’s biography in order to tarnish Imam Ali’s image. In this way, they wanted to negatively portray Abu Talib, the brilliant figure of Islam; they wanted to question the faith of this prominent figure who has served Islam. According to some scholars, these people questioned the Prophet (p.b.u.h) too with these actions. That is, they indirectly damaged the character of the Prophet by their behavior against his uncle - which was the Prophet’s most important document (of the legitimacy). But they have nothing to do with Abu Lahab the infidel, whose enmity with Islam is very clear in the Quran. But they accuse the one who was willing to sacrifice his life for the Prophet and his religion (to infidelity). They accuse Abu Talib of infidelity when the Prophet’s invitation was made public. It is not possible for a person who does not believe in the Prophet and his mission to be willing to sacrifice the last drop of blood for this religion and his Prophet.
ABNA: What is the position of Hazrat Abu Talib (a.s.) in Quranic verses and hadiths?
Hojat al-Islam Hakim: If we understand the character of Abu Talib (a.s.) and his role historically, we will better understand the Quranic verses and narrations that came from the Prophet (p.b.u.h) or Imam Ali (a.s.) about him. In fact, we will understand Asbāb al-nuzūl (Occasions or circumstances of revelation) for the revelation of these narrations and verses that have been distorted by the enemies.
From the point of view of some scholars, these distorted narrations show us many of Abu Talib’s virtues. Imam Khomeini says, “When the United States takes a negative stance on one of your plans, you should know that this plan is in your favor.” In the same way, when we study fake and distorted narrations, we learn from them what was unpleasant for the enemies of Islam who distorted or falsified in that matter. Here, too, from the (fake) Asbāb al-nuzūl (Occasions or circumstances of revelation) of the Quranic verses that the enemies referred to deny the faith of Abu Talib, we learn that how important were the faith, status, and character of Abu Talib for the enemies of Islam; the importance of Abu Talib’s faith, status, and character, in relation to the Prophet himself and to the infallible Imams who are all from the generation of Abu Talib (a.s.). Because they are from the generation of Ali ibn Abi Talib. As a result, from the Asbāb al-nuzūl (Occasions or circumstances of revelation) which distorted by history distorters, and in the narrations, they attributed to the Prophet (p.b.u.h) – in which they try to criticize (and condemn) Abu Talib – we realize more about the greatness and importance of Abu Talib’s position. However, in the history of Islam, there have been and still are people who, despite appearing to convert to Islam, have always acted hypocritically against Islam. But historians, those who wrote history books during the Umayyad and Abbasid eras, have never had anything to do with these characters and have not been sensitive to them. This, shows that in a puppet state by Quraysh, a book is written in history with a deviant path, and this book and the author have to follow the ruling line; In these circumstances, we have to see what they did like Tabari, and these cannot be evaluated without the atmosphere prevailing over the authorship of these books. But some of the authors were clever and narrated the facts amid various fake narrations and news so that they would not lose the true stories; they somehow were in a kind of taqiya (hiding the real belief). That is, telling the truth while telling lies; and an educated researcher can discover and highlight the facts from these and respond to the lies embedded in it.
ABNA: At what time or era the doubts of disbelief of Hazrat Abu Talib (a.s.) begin to be raised?
Hojat al-Islam Hakim: The accusation dates back to the time when Muslim historians began to compile the history. It is narrated that Muawiya was upset to see the names of the Muhajerin (people who migrated with the Prophet from Mecca to Medina) and the Ansar (people who helped the Prophet and Muhajerin in Medina) in a historical book. Because the Ansar did not support Muawiya. Muawiya said, “There should be no book that mentions the Ansar.” That is, the ruler comes and instructs the historian on how to narrate the history. The rejection of the Bani Hashim was in the ruling policies and politics of the Umayyads. In order to deny Bani Hashem, they had to taunt the prominent figures of Bani Hashem. Therefore, it can be said that during the rule of the Umayyads and the Abbasids, the accusation against Abu Talib began. The performance of the Bani Abbas was somewhat (with a slight difference) similar to that of the Umayyads. So, in the time of the Umayyads and the Abbasids, historical books were compiled and the accusation of the unbelief of Abu Talib was spread. Therefore, the educated researcher must extract the facts from these books and examine them with evidence and reasoning and show that the historian himself was not a deviated person and was a healthy person. But in the conditions of taqiya (hiding the real belief), he had to bring the false narrations along with the correct ones in order to have an excuse in the eyes of the ruling body so that his book would not be destroyed and if it was not supported, at least his book would not be wasted.
ABNA: Do all Sunni historians and scholars agree that Abu Talib did not believe in Islam?
Hojat al-Islam Hakim: No, they do not. There are books in which some Sunni historians reject Abu Talib’s disbelief. There, they don’t accept that he did not say Shahada (The Shahada declares belief in the oneness (tawhid) of God (Allah) and the acceptance of Muhammad as God’s messenger) and, they bring a lot of evidence from Lamia ode and so on to prove his belief in Islam. Also, Abu Talib’s behavior showed that he supported the Prophet (p.b.u.h) and was one of his companions. So, we should not pay attention to the few sources that tarnish his image.
More importantly, we need to analyze how to use these existing historical texts. Here we need to know in what historical period and during which reigns the books of historians were written. We also need to examine the factors that caused a deep disagreement among Muslims about the caliphate after the Holy Prophet (p.b.u.h) and created a deviant path in the line of the rule. Bearing it in the mind, we must analyze the history books. Then we will see that naturally many people could not tell many truths openly. Even Imam Ali, himself, at some point in his presence in the Islamic society does not mention this deviation at all. While during his rule, in the sermon of Sheqsheqiya, he discussed the deviation of the caliphate from the main path of the Prophet of Islam and the performance of the caliphs. In the sermon, he also explained the desirable caliphate of Islam and recorded it in history. As for Ghadir, Imam Ali asks the companions (of the Prophet) to testify in order to establish the issue. It (the usurpation of the Caliphate of Imam Ali by some people) is the starting point of deviation and it has consequences. Everyone who read this sermon should study historical books accordingly. That is, the method of reviewing historical books should also be reconsidered.
ABNA: If Hazrat Abu Talib (a.s.) was the father of another companion like Salman or Abu Dharr, and not Imam Ali, would these doubts have been raised about him?
Hojat al-Islam Hakim: Prophet’s uncle, Abu Talib (a.s.), supported him. Therefore, the taunts of those who were disgusted with the Prophet (p.b.u.h) to women, children, father, grandfather, or uncle of the Prophet (p.b.u.h), is a kind of insult to the Prophet (p.b.u.h) himself.
Another issue is the Wilayat (leadership) and Wesayat (be someone’s testator) of Imam Ali (for the Prophet Muhammad). The enemies considered any damage to him as a victory, and this was another aggravating factor in trying to turn the character of Abu Talib (a.s.) upside down.
ABNA: If we accept this accusation that Hazrat Abu Talib (a.s.) passed away without faith, what impact does it have on our belief about (his son) Imam Ali (a.s.)?
Hojat al-Islam Hakim: If this is an issue for an ordinary human being, there is no problem. Because it is possible for the evil to come out of the good and the good to come out of the bad. But for a monotheist who grew up in the center and house of monotheism, it is not acceptable. (Before Islam) The family of the Prophet (p.b.u.h) and Imam Ali (a.s.) believed in the religion of the Prophet Ibrahim (a.s.). There was no polytheism or idolatry in this monotheist family. Nowhere in the historical texts, it is written that Abu Talib (a.s.) had bowed for an idol. Making such an accusation against the father of Imam Ali (a.s.) is only to tarnish his image. This means, “While Abu Sufyan and many others who converted to Islam out of fear, are Muslims, your father, who was closest to the Prophet (p.b.u.h) and his supporter, did not convert to Islam.” This can be a defect for Imam Ali (a.s.). Although there is a criterion of “Lo! the noblest of you, in the sight of Allah, is the best in conduct” (Holy Quran, 49:13) but someone who wants to criticize a prominent figure like Imam Ali (a.s.) tries to do it from its particular way. As it is said, “A drowning person clings to any dry grass”, such people even want to relate issues to irrelevant matters. They do damage wherever they can: home, relatives, children, and so on. There is a hadith or famous saying that states, “The virtues of Imam Ali (a.s.) were hidden by his enemies because of enmity, and his friends because of taqiya (hiding the real belief) and fear of death. In order to question such a character, they use any sarcasm and defects, even if this sarcasm or defects are not serious, in order to influence people psychologically. The enemies were psychologically and psychoanalytically skilled and have manipulated our historical documents throughout history.
ABNA: What is the best book for researchers to research about Abu Talib (a.s.)?
Hojat al-Islam Hakim: This question requires another discussion, and Arabic and Persian books in defense of Abu Talib’s character should be examined at another time. The study of Abu Talib’s faith and character and his role is very necessary and should be researched in our history and literature books. Because he had a multidimensional personality. He was a manager and a writer, and he had a social and political dimension, and all of these dimensions must be examined in their place.
I still do not know the list and bibliography of books and articles on Abu Talib (a.s.), and which book is better for which age and class. But I hope that the encyclopedia that will be unveiled at the conference will be a useful and comprehensive encyclopedia for researchers and will lead to the production of new works.
ABNA: What measures do you suggest to promote the knowledge about Hazrat Abu Talib (a.s.) for the youth and teenagers?
Hojat al-Islam Hakim: Among suitable strategies for promoting the character and position of Abu Talib (a.s.), I can point to writing books and articles, calling for essays, holding competitions, writing screenplays, preparing short films, and various advertising tracts containing Abu Talib’s words. Also, publishing or preserving the ode of Abu Talib can be very useful for strengthening the Arabic literature and language of clergies, non-clergies, and people who want to be active in the field of propagation and preaching, and we can invest in this field.
ABNA: What is the role of your institute, “Zorria al-Nabawia Research Center”, in holing the Conference of Abu Talib (a.s.)?
Hojat al-Islam Hakim: A series of measures are to be taken for the conference of Hazrat Abu Talib (a.s.) and the “Zorria al-Nabawia Research Center” is in charge of exploring the descendants of Hazrat Abu Talib. This great man of Islam, in fact, dedicated himself and his descendants to Islam and the Islamic world, and we intend to show this. Therefore, we see that until now the Imamate is from immediate descendants of Hazrat Abu Talib (a.s.).
Influential figures in the Islamic world created significant movements. As it is stated in Surah Kawthar, Sadats (descendants of Imam Ali and Hazrat Zahra), like a spring of goodness have helped Islam and the Islamic world throughout history. We intend to illustrate this issue with articles, books, and an introduction to some books that have been written about it. One of these books is the book of Allameh Sayed “Mahdi Rajaee”, who is an expert in this field. We proposed the unveiling of this book, which has eleven volumes, in the genealogy section. Of course, other measures such as editing, translating, and monitoring articles that can be useful in this field are also taken to pay attention to another dimension of the neglected dimensions of the character of Abu Talib (a.s.).
ABNA: Thank you for your time.
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It should be mentioned that by the initiation of the AhlulBayt (a.s.) World Assembly, and support and cooperation of the similar institutions, including, “Imam Hossein (a.s.) Holy Shrine”, “Hazrat Aboutaleb Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” will be held on Rajab 25, 26 and 27, 1442 (March 9, 10 and 11, 2021) on the anniversary of the death of Abu Talib (a.s.).
The deadline for submitting academic works and articles to this conference has been extended until February 18, 2021.
To receive the academic call of the conference, click here.
The other program which will be held on the sideline of the conference is the “General Festival of Poetry about Hazrat Abu Talib (a.s.)”.
To receive the academic call for the Poetry Festival, click here.
