Who raised whom? RasoolAllah[saw] or Abu Talib!
The raising of RasoolAllah[saw] under the Kifalate of Abu Talib is a hidden tabarra relentlessly perpetuated by Shia over the centuries to raise the status of a non believer to that of a "Father of Imam" so to establish infallible concept of Imamate and deprive Muslims of their pure and clean faith of tawheed, May Allah's curse be on Shia and such people who lie. We will now investigate history and Expose shi'ite and their fabrications.
Main patriarch of the family was Abd Manaaf he had 4 sons >> Hashim, Al-Mutalib, Naufil, Abd Shamas, Hashim had one son Abdul Mutalib, Who had between 7 or 12 sons ( I have located 7 names ) Al-Harith, Zubair, Abd Manaaf/Abu Talib, Aby Lahab, Abbas, Hamza, Abdullah.
Abdul Mutalib had 12 sons and six daughthers
Harith he was the oldest of Abdul Mutalib sons died during his life time. His mother was Safia bint Junaid bint Bin Hajair Bin Zabab....
Abdullah Bin Abdul Mutalib was father of rasoolAllah[saw]
Zaubair in Abdul Mutalib was a respected person and a poet, Abdul Mutalib designated him as his Wasi [successor]
Abu talib whose name was Abd Manaaf and Abd Kaba
Ibn Saad continue that at time of death Abdul Mutalib gave RasoolAllaha[saw] kifalaat to Abd Manaaf / Abu talib.
Tabqaat Ibn Saad Vol 1 page# 112 Chapter "Children of Abdul Mutalib" printed in Pakistan.
Of Abdul Muttalib’s sons, Harith, the eldest, had died; and the chief of those who survived were Zubair and Abu Talib, both by the same mother as Abdullah, and Abu Lahab, Abbas and Hamzah. The last two were still very young. Zubair was the oldest, and to him Abdul Muttalib bequeathed his dignity and offices. Zubair left them to Abu Talib who, finding himself too poor to discharge the expensive and onerous obligations of providing for the pilgrims, waived the honour in favour of Abbas. But the family of Hashim had fallen from its high state and Abbas was able to retain only the giving of drink, while the furnishing of food passed into the hands of another branch. Abbas was rich, and his influential post, involving charge of the well Zam Zam, was retained by him till it was confirmed to his family by the Holy Prophet on the fall of Mecca; but he never attained to a commanding position at Mecca. Abu Talib, on the other hand, possessed many noble qualities and won greater respect, but he too remained in the background. Thus, the prestige of the house of Hashim began to wane and the rival Umayyad branch rose to importance.
http://www.alislam.org/library/books/muhammad_seal_of_the_prophets/chapter_01.html
Zubair, Abu Talib and Abdullah (f/o RasoolAllah[saw])were born of one mother, Zubair was the eldest sons alive when Abdul Mutalib died.
"Zubair was a poet and respectable person and Abu Talib accepted him as chief" (Tabqaat Ibn Saad Vol. 1, Pg# 74 )
" Zubair Ibn Abdul Mutalib was from among the respected chiefs of Quraish" ( Sharah Ibn Abi Al-Hadid)
One of the earliest historian Abu Jafar Bin Habib who died in 245AH in his Al-Majr, Page 165: while describing the battle of Harb Alfajr, Zubair Ibn Abdul Mutalib led his family and RasoolAllah[saw] picked up and handed arrows to him, his[saw] age was between 18 and 20.
Zubair Ibn Abdul Mutalib when he use to walk his nephew [saw] he use to say," This is son of my Abdullah, may live with luxury and attain respect " (Al Asaba Vol.2 Pg# 308)
After death of his[saw] grand father Abdul Mutalib, he[saw] came to live this same uncle, RasoolAllah [saw] use to call wife of Zubair, Atiqa bint Abi Wahab bin Umaro bin Aiz bin Imran bin Makhzum, His [saw] mother. Atiqa was niece [brother's daughter] of real grand mother Fatima bint Umar of RasoolAllah[saw] and sister of brother in law of Hz. Ali Ibn Abu Talib, Habaira bin Wahab who was married to Hind bint Abu Talib popularly known as Umm-e-Hani[ra].
( Lineage of Quraish Pg. #344)
Hz. Abdullah Bin Zubair who was one of the heroes of Islam was cousin brother of raoolAllah[saw]and son of Zubair bin Abdul Mutalib, He died during battle of Hunaian, where he killed 10 roman soldiers.
Zubair bin Abdul Mutalib had four daughters, Hz. Sanab[ra] was married to Al-Mikdada Bin Umar, she had a son Abdullah who was among the people who demanded Kisas of death of Khalif Hz. Uthman[ra] and supported Ummal Momineen Syeda Hz. Ayesha siddika[ra] and was killed during the battle of Jmal. Second was Hz. Safia[ra] she use to receive shar from Khyber during the life time of RasoolAllah(saw) ( Al Asaba Vol.4 Pg.348) Third was Hz. Umme-e-Zubair[ra] she also received share from Khyber, and fourth Umm Al Hakim[ra] She also received share from Khyber, from childhood to to early manhood he[saw] lived with these four sisters, and they all accepted Islam and were Sahabia[ra].
Narrated from Imam Abi Abdillah as Sadiq a.s : The Messenger of Allah married Dhabi'a daughter of al Zubair bin AbdulMuttalib to al Miqdad bin al-Aswad. The Imam then said, "He married her to al-Miqdad so that marriages would be humbled and that the Prophet (sawa) be emulated and that you all know that the most honoured before Allah (swt) is the most pious.(Note: "al-Zubair was the brother of Abdullah and Abu Taleb from both mother and father".)
Reference for this hadith: (Al Kafi, Vol2, Pg. 9, Tradition No.1582)
"When rasoolAllah[saw] was of 8yrs and 10 day, Abdul Mutlalib passed away, before he did he handed over his grandson[saw] to Abu Talib" [ Sealed Nectar page 87/88 Urdu translation]
Sealed Nectar I consider it to be one of the most authenticated seerah of RasoolAllah[saw], but the author does not go into detail on the events and if Abu Talib succeed Abdul Mutalib as a cheif of the family or not, so in my personal opinion it is inconclusive narration of events.
" 8 yrs after incident of feal Abdul Mutalib died, As Abu Talib was brother of Abdullah father of RasoolAllah[saw] from the same mother, Abdul Mutalib hand the kifalaat of RasoolAllah[saw] to Abu Talib" [History of Tabari, Vol 2, Page 47, urdu translation, printed in Karachi, Pakistan]
The events recorded in this book can only be accepted if recorded in other authentic books, but the wording can not be relied on. My opinion of this book is same as that of the author, in the introduction he writes " I have recorded what has been narrated to me" he did not authenticate the character of the narrator nor validate the events, just recorded what he was told.
" The protection of Muhammad now fell to Abu Talib, his uncle Abu Talib was not eldest of brothers, Al Harith was the eldest but was not prosperous enough to expand his household"
"Al-Abbas was the richest but not hospitable"
"Despite his poverty, Abu Talib was the Noblest and most hospitable"
[ The life of Muhammad by Haykal, page 54]
What is important to note that none of these books place Abu Talib as chief of Quriash at the time of death of Abdul Mutalib.
In the famous battle of "Fajar" the Commander-in-Chief of the Quraish army, Harb bin Umayyah was from the same family. The descendants of this family are known as "Banu Umayyah" or "Umawwin".
http://www.nizamulislam.com/personalities/English/hazrat_usman.asp
"The name of RasoolAllah[saw] father was Abdullah bin Addul Mutalib, he was the youngest son, he had two more brother from the same mother, Zubair Ibn Abdul Mutalib and Abd Manaaf/Abu Talib"
History of Tabari Vol 2, page 23
In the famous battle of "Fajar" the Commander-in-Chief of the Quraish army, Harb bin Umayyah was from the same family. The descendants of this family are known as "Banu Umayyah" or "Umawwin".
http://www.nizamulislam.com/personalities/English/hazrat_usman.asp
"The name of RasoolAllah[saw] father was Abdullah bin Addul Mutalib, he was the youngest son, he had two more brother from the same mother, Zubair Ibn Abdul Mutalib and Abd Manaaf/Abu Talib"
history of Tabari Vol 2, page 23
Zubair ibn Abd al-Muttalib: A Brief Sketch
One of the elder sons of Abd al-Muttalib (the Prophet’s grandfather), Zubair served as one of the leaders of Bani Hashim. He led his clan in the Fijar (Sacrilege) War, so named because fighting during the war continued during the sacred months. He also participated in the Hilf al-Fudul (Alliance of Virtue), wherein the leaders of Mecca agreed to establish in their territory principles of justice that transcended tribal allegiances. Of this pact, the Prophet (pbuh) would later say that if he could, he would have joined it as well, indicating that it was consistent with the principles of Islam. In addition to his noble character, Zubair was known for his poetry, and several of his poems have been preserved to this day.
Zubair’s Relationship with the Prophet (Allah bless him and grant him peace)
As for Zubair’s association with the Prophet (pbuh), very few incidences of interaction are explicitly mentioned, aside from a trip they took to Yemen together. We do know, however, that the Prophet (pbuh) was alive for much of Zubair’s life, so the two probably knew each other very well. This raises an important question: if Zubair was older than Abu Talib and was alive throughout the Prophet’s youth, why did Abu Talib, and not him, take custody of the Prophet (pbuh)?
In his work on the companions of the Prophet, ‘Izz al-Din ibn al-Athir discusses this question in detail. He mentions that after the death of Abd al-Muttalib, who had taken custody of the Prophet (pbuh) after the death of his parents, the custody either had to go to Zubair or Abu Talib. Ibn al-Athir then mentions several narrations concerning how the matter was settled:
1. that Zubair and Abu Talib drew lots to see who would take custody,
2. that the Prophet (pbuh) chose to stay with Abu Talib, who was gentler than Zubair, and
3. that Abd al-Muttalib, before his death, specifically chose Abu Talib for the task [Usd al-Ghaba fi Ma’rifat al-Sahaba].
However, a fourth narration, mentioned by Muhammad al-Zarqani, mentions that custody was shared between the two, but that Abu Talib is mentioned more often than Zubair as the Prophet’s guardian because he outlived Zubair, who “did not live to see the age of Islam” [Sharh al-Mawahib al-Ladunniyah].
Did Zubair Live to See the Prophecy?
Based on al-Zarqani’s quote above, it is therefore the case that Zubair passed away before Muhammad (pbuh) received revelation. This is supported by other sources, which state that only four of the Prophet’s uncles lived to see the Prophecy: Abu Talib, Abu Lahab, Abbas, and Hamza [Ibn al-Qayyim, Zad al-Ma’ad; al-Salihi, Subul al-Huda wa al-Rashad; al-Tabari, Dhakair al-Uqba].
A second opinion, mentioned by historians al-Baladhuri and al-Wazir al-Maghribi, is that Zubair died during the period of revelation. However, they deemed this opinion to be weaker; after all, if such an important figure in Meccan tribal politics had witnessed the Prophet (pbuh)’s first calls to Islam, his reactions and positions would have been recorded in the seerah literature. Rather, we find that narrations describing this time period focus on the Prophet (pbuh)’s other uncles. This indicates that by the time of the revelation of the Qur’an, Zubair ibn Abd al-Muttalib had already passed away.
In terms of when he specifically died, no exact dates are given. Muslim historian al-Baladhuri mentions that Zubair died while the Prophet (pbuh) was in his thirties. We know at the very least that the Prophet was in his twenties during the Hilf al-Fudul, so it is not possible for Zubair to have died before then. This means he must have passed away sometime between the years 590-610 CE. And Allah knows best.
Abd Manaaf/Abu Talib
Name was Abd Manaaf [Slave of Idol god] and Kuniyat was after his eldest son Talib. During the life time Abdul Mutalib and Zubair bin Abdul Mutalib there is no mention of Abu Talib, as been the eldest after death of Zubair in accordance with tribal law, Abu Talib became the cheif of the family, He was person with limited resources due to physical limitations to travel, he trade locally in perfume and some time bought and sold wheat. The annual expenses which were part of annual haj, was done by his brother Abbas who was man riches. As there is o mention of Abu Talib in the battle in which RasoolAllah[saw] participated before revelation, it proves that he was not a man of much importance and had physical limitations. As his children were raised by other family members, it proves he had limited resources.
Barakah Of RasoolAllah[saw]
" Abu Talib was not a rich man but he liked RasoolAllah[saw]"
" Abu Talib alway made rasoolAllah[saw] eat with his family, if RasoolAllah[saw] was not present the food was not enough to satisfy them" " If his children wanted to eat he would ask them to wait and say what ever you are is apparent but wait for may son[raoolAllah, then they would wait and eat with him and there use to be left over food, he use to say in reality you[raooAllah] are very ba-barakat"
"In the morning when other boys use to get up eyes use to be full of wax and hair use to messed up, but Rasoolallah[saw] hair use to be groomed and Khol in his eyes"
Ibn Saad also report that there is a doubt about who took RasoolAllah[saw] to Shaam first trip, if it was Abdul Mutalib or Abu Talib.
There are many other such barakah of raoolAllah[saw] and love of Abu Talib for RasoolAllah[saw] mentioned on the same pages. But then we read in history that when the same nephew[saw] invited Abu Talib to Islam, he Refused, When RasoolAllah[saw] asked for his daughter Hind Bint Abu Talib [Umme Hani] hand in marriage Abu Talib refused.
Tabqaat Ibn Saad Vol 1 page#135/136/137 printed in Pakistan.
http://islamic-forum.net/index.php?showtopic=8980&view=findpost&p=85754
http://www.scribd.com/doc/33429521/Muhammad-Martin-Lings
Chapter XI, A Pact of Chivlary, Page 31, "Muhammad" (from earliest source) by Martin Lings.
While recording the events leading to battle "Fajar".in which RasoolAllah[saw] participated he records, "the head of the clan Hashim was at that time was Zubayr (Zubair bin Abd Ul-Mutalib, full brother like Abu talib of Muhammad's father) Zubayr and Abu talib took their nephew with them to one of the first battles"
Abu Talib Refused to Marry his dauughter to RasoolAllah[saw] and lied about it.
http://www.scribd.com/doc/33429521/Muhammad-Martin-Lings
Chapter XII, Question of Marriage, Page 33, "Muhammad" (from earliest source) by Martin Lings.
"His uncle and guardian Abu Talib had at that time three sons: the eldest Talib, was about the same age as Muhammad himself;'Aqil was thirteen or fourteen; and Ja'far was a boy of four. Muhammad was fond of children and liked to play with them; and he grew especially attached Ja'far who was a beautiful and intelligent child, and who responded to his cousin's love with devotion that prove to be long lasting. Abu Talib also had daughters and one of these was already of marriageable age. Her Name was Fakhitah,(Hind)But latter she was called Umm Hani', and it is by that name that she is alwas known. Agreat affection had grown up between her and Muhammad, who had now asked his(saw) uncle to let him marry her. But Abu Talib had other plans for his daughter: his cousin Hubayrah, the son of his mother's brother. of the clan of Makhzum, had like wise asked for the hand of Umm Hani'; Hubayrah was not only man of some substance (rich), but he was also, like Abu Talib himself a gifted poet. More over the power of Makhzum in Mecca was as much on the increase that of the Hashim was on the wane; and it was to Hubayrah that Abu Talib married Umm Hani'. When his nephew [saw] mildly reproached, he (Abu Talib) simply replied: "they have given us their daughters in marriage" -No doubt referring to his own mother-"and a generous man must requite generosity." the answer was unconvincing in as much as Abd al-Mutalib had already more than repaid the debt in question by marrying two of his daughters,'Atikah and Barrah, to men of Makhzum.
Comments: While I was researching on the topic I was focused on Zubyr Ibn Abdul Mutalib, who actually succeeded His father as head of Banu Hashim, I came across the a chapter in Tabaqat Ibn Saad where he recorded the limited means of Abu Talib, by recording the Barakah of RasoolAllah[saw] that followed him [saw] when he moved into the house of Abu Talib, Immediately something clicked and the name Bibi Haleema the wet nurse of RasoolAllah[saw] came to my mind and focused changed, even I am able to prove that Zubyr raised RasoolAllah[saw] in his home it would be same as Shia propagating raising of RasoolAllah[saw] in the house of Abu Talib/Abd Manaaf, which in my opinion is a tabarra on the zaat (self) of RasoolAllah[saw] Naouzobillah Astaghfirullah, and that is some thing that only non believer like Shia can fabricate not a Muslim and my focus changed mid research. I also came across a hadith of RasoolAllah[saw]. The Holy Prophet's [saw] obligations to Abu Bakr[ra]. The Holy Prophet[saw] said: "There is none whom I owe obligation and I did not repay it except Abu Bakr, for I owe him much for which Allah will compensate him on the Day of Judgment."
In the light of the above hadith RasoolAllah[saw] did not owe any obligation to any one, not to Abd Al-Mutalib, Zubyr Ibn Abd Al-Mutalib, Abd Manaaf/Abu Talib, he[saw] only owed to one and that was Hz. Abu Bakr [ra] and for him[ra] RasoolAllah[saw] prayed and said: "Almighty God, give, I beseech You, a place to Abu Bakr like that of mine in paradise on the Day of Judgment."
Early Childhood: Bibi Haleema
It was a year of drought and famine and we had nothing to eat. I rode on a brown she-ass. We also had with us an old she-camel. By Allâh we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. We used to constantly pray for rain and immediate relief. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of Allâh [pbuh] offered to her. As soon as they were told that he was an orphan, they refused him. We had fixed our eyes on the reward that we would get from the child’s father. An orphan! What are his grandfather and mother likely to do? So we spurned him because of that. Every woman who came with me got a suckling and when we were about to depart, I said to my husband: "By Allâh, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him." He said, "There is no harm in doing so and perhaps Allâh might bless us through him." So I went and took him because there was simply no other alternative left for me but to take him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart’s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: "By Allâh Haleemah, you must understand that you have been able to get a blessed child." And I replied: "By the grace of Allâh, I hope so."
The tradition is explicit on the point that Haleemah’s return journey and her subsequent life, as long as the Prophet [pbuh] stayed with her, was encircled with a halo of good fortune. The donkey that she rode when she came to Makkah was lean and almost foundered; it recovered speed much to the amazement of Haleemah’s fellow travellers. By the time they reached the encampments in the country of the clan of Sa‘d, they found the scales of fortune turned in their favour. The barren land sprouted forth luxuriant grass and beasts came back to them satisfied and full of milk. Muhammad [pbuh] stayed with Haleemah for two years until he was weaned as Haleemah said:
We then took him back to his mother requesting her earnestly to have him stay with us and benefit by the good fortune and blessings he had brought us. We persisted in our request which we substantiated by our anxiety over the child catching a certain infection peculiar to Makkah.[Ibn Hisham 1/162-164] At last, we were granted our wish and the Prophet [pbuh] stayed with us until he was four or five years of age.
http://www.witness-pioneer.org/vil/Books/SM_tsn/ch1s6.html#Babyhood (Sealed Nectar)
Narrated by Abu Huraira [ra]
The Prophet Muhammad [saw] said: "Allah have not sent any Prophet but who shepherded the sheep." Then Companions [ra] asked: "Did you do the same?" The Prophet Muhammad [saw] replied: "Yes, I used to shepherd the sheep of the people of Makkah for some Qiraats".
{Ref: Sahih Bukhari, Vol# 1, Hadith# 2137} - (Marf'u Hadith, Mukarrarat 2)
Narrated by Abu Huraira [ra]
The Messenger of Allah [saw] said: "Allah has not sent any Prophet but he was a shepherd". His Companions [ra] said to him: "Even you, O Messenger of Allah?". He [saw] said: "Even me. I used to tend the sheep of the people of Makkah for a few Qiraats".
{Ref: Ibn-e-Majah, Vol# 2, Hadith# 307} - (Marf'u Hadith, Mukarrarat 2) - Ibn-e-Majah's teacher Suwaid says: "It means that the wage for every sheep was one Qiraat".
Comment: As Muslim we believe that RasoolAllah[saw] owed no one anything, if Abu Talib gave place to RasoolAllah[saw] in his home, RasoolAllah[saw] repaid him by raising his son Hz. Ali[ra], It is also accepted fact based on revelation in Quran that Abu Talib died a non believer, it is based on the hadith of RasoolAllah[saw] that Abu Talib will be in the shallowest hell. This may have been his[saw] way of repaying the debt if any.
