Sunday 3rd of July 2022
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Hadrat Abu Talib's Role during the Total Boycott and Blockade of Muslims by Quraysh

By: Abdullah al-Khunayzi
The polytheists became very angry when the Prophet (s) became so powerful and his mission spread so widely that many people of different classes and countries believed in sincerely to a degree that they preferred dying to give up their new belief when they were punished with severest kinds of torture. In fact they tolerated pains as if they enjoyed pleasures.
The pain for the sake of the mission was sweeter than any other ease and the midday heat of the desert was more verdant than any other place.
No one of them would utter a word that might make the polytheists feel that they might yield or give up the right way of Allah they had chosen heartedly.
They preferred to leave their homes, their countries and their lovers in order to be safe with their religion.
Quraysh began to think and think, create tricks and look for new plots that might be of use to restrain the spreading mission and to suppress its voice, which entered the hearts without asking permission.
Every plot and every trick the people of Quraysh used didn't achieve a bit of their aim, didn't satisfy their beastliness against the new mission and didn't relieve their fear and worry about their gods, which were about to be trodden by the feet of the Mohammedans.
More important that Quraysh was afraid that the authority and the leadership would be lost and this made Quraysh strive day and night to do away with this mission and its leader.
If a single hand stretched to harm Muhammad or to shed a drop of his blood, hundreds of swords would be unsheathed to pluck out all of Quraysh. Then the mission would be mixed with the blood of the holiest man on the earth and this would have a great effect in the hearts of Muhammad's followers and it would hasten spreading the mission everywhere.
Quraysh resisted the Prophet's companions, seduced them and tortured them but it found itself in front of iron that couldn't be notched, rocks that couldn't be crumbled and mountains that couldn't be shaken.
Neither torture nor discrimination would make a true faithful give up his faith. In fact all of that firmed the faith in the hearts and rooted it in the consciences especially when those believers longed for Paradise and its eternal blessedness.
Then what Quraysh do as long as all its means were useless?
In that critical situation and that difficult distress one of the devils of Quraysh thought of a satanic idea. It would satisfy their furious grudge and get them to their sought aim. They thought of the blockade against whoever assisted and protected Muhammad (s).
They had to declare a cold war to be safe from victims and losses and to force their enemy either to yield and prevent Muhammad (s) from spreading his mission or to hand him over to Quraysh as cheap victim and priceless prey.
Quraysh wrote down a covenant including some articles; to be as one hand against them without any truce, not to marry from them and not to let them marry from them, not to sell or buy from each other, not accept any peace with them at all and to carry out these conditions without a bit of mercy or pity.
Nothing would make Quraysh give up this blockade unless the Hashemites handed Muhammad over to the polytheists of Quraysh then the blockade would be annulled and the Hashemites would live normally as before.
They signed the sheet of the covenant and hanged a copy on the wall of the Kaaba. This was after seven years of the mission.
When Abu Talib knew what Quraysh had decided, he criticized it and warned it of bad wars and disasters to take place. He recited a poem about that situation; here are some verses of it:
They expect from us a thing,
they won't get without striking and stabbing with sharp swords.
They hope we give them Muhammad to be killed, before the heads are dyed with blood!
By the House of Allah! You have told lies! It won't be until your heads are split and your skulls thrown
in Hateem and Zamzam,
kinship is perished, a wife forgets her husband and one is killed
after one; that is your hatred, oppression, deviation,
committing sins and wronging a prophet inviting to
and a matter revealed by the Almighty!
Don't think we hand him over to you,
His like will never be handed over by any people!
It was not important for us what the poem had of brave challenging and threatening Quraysh of a bad war -what we have left of the poem showed this side much clearly- but the last two verses we mentioned were so important for they showed the faith in Muhammad as prophet and that his mission was but guidance for people revealed by the Beneficent, the Almighty.
Abu Talib confirmed in his poem that they (the Hashemites) were so proud that Muhammad was one of them and that he was the Prophet, whom Allah had sent to guide them and they, whatever happened, would never leave him alone or betray him at all for they would win glory and honor with him.
Wasn't this but a clear declaration of Abu Talib's true faith in the Prophet (s)? Would anyone, who accused Abu Talib of being unbeliever, be fair in his judgement? Would the accuser himself express his faith more eloquent than Abu Talib's expression?
Abu Talib pondered thoughtfully and found himself in a critical situation and difficult distresses. He had to make up his mind and to take the final decision. He called for the men of the Hashemites. They decided to go to the Shi'b (mountain pass) to be safe from Quraysh, which determined to carry out the unjust covenant. All the Hashemites submitted to Abu Talib's thought and they all followed him except his deviate brother Abu Lahab, who supported Quraysh against his kin. (2)
The days passed without any glow of hope or relief. They were in extreme distress. Hunger left its bad lines upon their bodies.
Everyone, who would think of helping them even with a crumb of bread, would be considered as treacherous criminal by Quraysh and then he would be punished severely. So the Hashemites became in a miserable condition. hunger harmed them extremely until they were obliged to eat the leaves of the trees.
In spite of all that, Abu Talib was very watchful and careful for his nephew that he might be a victim of a secret plot hatched by Quraysh.
Whenever night came and it was time for sleeping, he spread the bed of his nephew before the sight of the all. He remained awake until the all slept soundly; he took his nephew to the bed of his son Ali and took his son to the bed of his nephew that if any one had an evil will, his son Ali would be the victim and the Prophet (s) would be saved.
What a great sacrifice it was! Let history record it with shiny letters in order to be an eternal example of sacrifice, altruism, love, faith and belief!
The malevolents justified Abu Talib's defense and jihad to safeguard his nephew as a matter of kinship. Was his nephew Muhammad closer to him than his son Ali? So why did he try to sacrifice his son for his nephew?
They ignored that the zealotry of religion was stronger than the zealotry of kinship. Unless Abu Talib believed in the prophecy of his nephew, he wouldn't sacrifice his dearest son for him.
Wasn't Abu Lahab the brother of Abu Talib and had the same kinship with Muhammad (s) so why didn't the zealotry of kinship lead him to defend his nephew too?
We will mention in a next chapter some events, in which some Muslims tried to kill their fathers or their sons because they were polytheists and enemies of Islam, confirming that the zealotry of faith was higher than the zealotry of kinship.
One night Abu Talib took his son Ali to the bed of Muhammad (s). Ali said: "O father! I am going to be killed."
But Abu Talib asked his son to be patient and no to be afraid of death because it would be the natural end of life and the fate of existence. Life would be not but a way towards death. Abu Talib told his son that he would be a sacrifice for his preferable beloved:
O my son! Be patient! Patience is the best of reason.
Every liver is going to die!
We offer you, although it is so expensive,
as a sacrifice for the beloved and the son of the beloved,
the honorable, the highborn, the generous.
If your fate comes, it will be inevitable.
Every liver, how long he lives,
is to taste death one day!
His son, Ali; the brave, who had never feared death or harm a single moment throughout his virtuous life and who would be so delighted to sacrifice himself for the Prophet (s), answered his father:
Do you order me to be patient in supporting Ahmad?
By Allah, I didn't say what I said out of anger,
But I liked you to see my support
and to know that I was still your obedient.
I'll strive, for the sake of Allah, to support Ahmad,
the prophet of guidance, the praised when a child
and a young man.
Whenever Abu Talib's feelings were affected during the period of the blockade, he expressed his bitter pains with poetry:
Don't you know that we have found Muhammad as prophet,
like Moses; it was mentioned in the first books.
He is to be loved by people,
Allah has imposed upon people loving him!
By the House of Allah!
We will never forsake Ahmad whatever distresses we get.
We won't be tried of war until it becomes tired of us,
and we don't complain whatever disasters we face!
But we are people of reason and prudence,
when the minds of others fly of terrors.
The first verses of the poem were enough to confirm Abu Talib's knowledge about the divine religions and his faith in the prophets and the Books of Allah. He had never been a polytheist at all. He had believed in the monotheism since the beginning of his life. We let the other verses of the poem for the reader to see what great meanings they had.
It would be better to quote this passage of one of his poems that might be said during the stay in the Shi'b. We just quoted the verses that express the deep faith and the clear belief of Abu Talib:
Don't you know that boycott is a sin,
and a reasonless matter of distress?
The way of guidance will be known tomorrow,
and the ease of life won't last for ever.
Don't mistreat Muhammad,
and don't follow the deviants.
You wish to kill him; your wishes are like dreams of a sleeper.
By Allah! You never kill him unless you see picking the skulls!
You pretend that we give you Muhammad,
before we compete and attack.
He is a prophet; revelation comes to him from his God,
and whoever denies, the loss will will be great then! )
He criticized Quraysh about the boycott, which would defame and disgrace it and it would bring it lasting distresses. Then he warned it of the bad end it was going to face as a result of its bad doings.
The way of winning the contentment of Allah was clear and its results would be known in the Day of Resurrection when every soul would meet what it had done in the worldly life but as for the pleasure of this life, they would vanish no doubt whatever one's age lasted long. Man would never live for ever. The meeting with the Just Judge would come sooner or later.
He asked Quraysh to give up the enmity against the Prophet (s) and not to follow the deviate sinners.
After he had declared his situation, which they had known well, that he would never give them Muhammad until his heads would be cut, bloods would be shed and a massacre would be happened ... and after he had mentioned the virtues of his nephew, he announced his own thought about Muhammad; that he was a prophet sent by Allah and he received the revelation from his God to carry out His orders and to spread His mission.
And as for those, who denied it and doubted about it, they would bite their hands regretfully, but alas! The time would have passed for regretting!
After this clear confession of Abu Talib, was there anything but faith, submission and acknowledgement of the prophecy of his nephew?
Was there any difference between (Muhammad is the messenger of Allah) and (Muhammad is a prophet receiving revelation from his God) or any other word having the same meaning? Would it be fair to call that one, who said the first word, a believer and this one, who said the other word a polytheist?
O Allah! It was not but ignorance, deviation and evil wills.
Among Abu Talib's poetry were these verses, in which he blamed Quraysh for the boycott, neglecting the kinship and separating the unity in order to achieve its low purposes and bad fancies:
Allah may reward Abd Shams, Nawfal, Taym and Makhzoom,
for their impiety and sins,
and for their separating our unity after that intimacy,
just for achieving their evil wills.
By the House of Allah I swear! Lies you tell!
We will never betray Muhammad,
until the day when no one of us remains alive in the Shi'b!
A day after a day and a month after a month passed. The Prophet (s) and his guardian and all the Hashemites were still in the Shi'b suffering the bitterest pains and distresses. Abu Talib puffed his fiery poetry whenever his inside began to boil.
Two or three years passed and this extremely miserable life remained as it was until a day came when Allah revealed to the Prophet (s) that He had made the termite eat the document of the blockade hanged on the Kaaba except the holy name of Allah, which was left safe.
The Prophet (s) told his uncle of this happy news. He became delighted and the worry and pain calmed down inside him but he asked his nephew to be more certain:
"O my nephew! Did you God tell you that?" When the Prophet (s) replied positively, Abu Talib said: "I swear by the stars, that you have never told a lie at all."
Abu Talib left the Shi'b surrounded by some of the Hashemites until they came to the Kaaba. When the people of Quraysh saw them, they thought that they came to hand Muhammad (s) over to them after they became intolerant of the sufferings of the blockade.
Abu Talib said confidently: "O people of Quraysh!
Some things happened between us and you. They were not mentioned in the document of the covenant. Bring the document to see that there may be a peace between us and you." He said so to mystify the result in order not to open the document before they would bring it in front of the all.
As they brought it, they were certain that they would catch the prey that they had set many traps for since a long time. They thought that Abu Talib himself came to deliver them his nephew to do away with him as they had tried since long ago.
But they were surprised when Abu Talib said to them: "It is time for you to cancel what you made against us and against yourselves.
He said this when they brought the document and put it among them. It was not opened yet. Abu Talib kept on his speech confidently and he had been certain of the result that his truthful nephew, who had never told a lie at all, had told him about. He added: "I have come to you for a matter between us and you. My nephew told me, and he has never told a lie at all, that Allah has sent a termite to your document. It has eaten everything in it except the holy name of Allah. If it is as he said, so you have to revive your minds. By Allah we will never hand him over to you until we all are killed. But if it is not so, we will hand him over to you. Then you are free either to kill him or to let him alive."
They agreed and opened the document. They were astonished to see that it was just as what Abu Talib said but in spite of that they insisted on their situation and said: "It is your nephew's magic."
Abu Talib said after winning the situation: "Why are we blockaded and the truth is cleared now that you are unjust and unfair?"
Then he and his followers touched the curtains of the Kaaba praying to Allah: "O Allah! Support us against those, who have wronged us, prevented us from our relatives and violated our rights!"
Then a group of Quraysh annulled the blockade after finding that they were extremely unjust to the Hashemites, who returned to live their ordinary life after two or three years of hunger, pain, misery ... .
We find in every word of Abu Talib's a clear image of his deep faith and certainty. The Prophet (s) told him about the termite that had eaten the document of Quraysh and he asked him: "Did your God reveal that to you?"
His asking was not about the origin of the revelation but to show that his faith of a researcher expert and not of a submissive naive believer. His faith was of that kind, which Allah had mentioned in the holy Quran: (He said: What! and do you not believe? He said: Yes, but that my heart may be at ease) 2:260.
With this certain faith Abu Talib rushed towards Quraysh arguing about the document of the blockade. He was very sure of what his nephew had told him otherwise he wouldn't give them the option that if what he had said was false, Muhammad would be handed over to them whether they wanted to kill him or not. What firm faith Abu Talib had! He believed his nephew to the extent that he challenged Quraysh so confidently before he saw the document for he had never thought that his nephew would tell him a lie.
Let's suppose that Abu Talib hadn't believed in the Prophet (s) before, and then would it be acceptable that Abu Talib, after being certain of the truthfulness of what the Prophet (s) had told him of the unseen that was
revealed to him by Allah, would still be unfaithful and wouldn't believe in his nephew's divine mission in spite of that he had confirmed many times that Muhammad had never and would never tell a lie?
In fact we found in this event the extreme faith of Abu Talib; in every word he said especially when he offered them the option of killing his dear nephew if his saying would be false. He would never say that unless he was certain about the result without any doubt at all.
If his nephew was true when he told him that Allah had revealed to him about the termite and the document, so he would be a prophet chosen by Allah to guide His people and then Abu Talib had to follow him and to support him until the last moment of his life but if he was a liar then he would deserve to be killed for he had ascribed a lie to Allah.
If the support of Abu Talib was not for the sake of the religion and the mission away from the kinship, he wouldn't challenge them by giving them the option to do to Muhammad whatever they liked but if his support was because of the kinship, Muhammad was still his nephew whether he was truthful or a liar. But since Abu Talib's enthusiasm was for the sake of the mission and the Lord of the Heaven, he said so that he was certain about the result and that was an evidence of his faith in the Prophet (s).
When the blockade was cancelled and the Hashemites left the Shi'b victoriously whereas the other side appeared to be unjust and oppressive, Abu Talib seized the opportunity to mention this event in his poetry:
In the matter of the document an example was!
Would be astonished whoever was told of
From it Allah removed their unbelief and impiety,
and the rightness they denied certainly would appear!
Whatever they said became false, Whoever said but truthfulness certainly he would lie.
Abu Talib in his verses considered what happened to the document of the blockade by the termite as a divine example and warning that made the souls astonished. What happened invited them to believe in the divine mission, to give up injustice, oppression, unbelief and impiety and to be away from the bad party spirit.
He said that whatever rightness the Prophet (s) invited them for would never be hidden and as long as they didn't deny save the rightness so whatever they did was null because there would be nothing instead of rightness save deviation.
Abu Talib had another poem about this very subject. He mentioned what Allah had done with the document and then he talked about their (the Hashemites') glorious past and their shining present with this great Prophet (s). We quoted from it some verses that might not be arranged as the origin:
I wish one could reach our companions though for they are,
to tell them what our God, the Most Merciful, has done!
To tell them that the document was eaten!
All what Allah doesn't will be null.
The best of the peoples, when masters are considered,
Ahmad is!
The Prophet of God, the generous in lineage and morals,
the prudent, the favored.
He is brave against disasters as a shining star!
He is from the generous of Lu'ay bin Ghalib,
never submits to disgrace ... etc.
Did you see how Abu Talib praised his nephew and what high position that he found him in from among all the people?
His nephew was the best of the human beings whether in personality or lineage. He had the highest virtues if he had been compared with the masters of mankind. Besides that he was the Prophet, whom Allah had chosen to undertake His mission. He was assisted by the support of Allah. He was the brave man, who would never submit or be weak before the distresses. He was like the star, which lighted the way for those, who walked in the night towards their rightful aims, and whose light would never be put out whatever storms blew. Abu Talib praised his nephew in his poem with many qualities that Muhammad (s) had had like glory, generosity, high morals, honored lineage, striving for the commonweal, cheerfulness ... etc.
Such praise wouldn't be said by an uncle, an old man and a glorified leader towards his nephew, who had been brought up by him and had been like his son, unless there was a great faith that old man had in his nephew's mission. This praise wouldn't be said out of supporting the kinship. Certainly not! Abu Talib praised his nephew in such a way because definitely he believed in Muhammad as a prophet of Allah not as a son of his brother Abdullah.

That tall tree, which shadowed Islam and protected the Prophet of Islam from the midday heat, began to wither little by little; its branches began to dangle faintly and its leaves began to yellow until the yellowness of death crept into all of its parts.
It was time for that tired old man, who had offered his power, had presented his abilities and had done his duties, to rest his exhausted body, his tired soul, his troubled nerves and his sad-happy spirit; sad because of what troubles would face this religion and its followers by those beasts, and happy because he remained alive until he could offer his virtuous services and could do his duties and believed in the religion that his father Abdul Muttalib had told him about and recommended him to believe in, to follow and to support.
It was time for him to taste the sweetness of the fruits of his efforts and to gain the reward of his great deeds ... but Abu Talib, even he was dying, didn't forget to recommend of his nephew. He ordered his sons and family around him to undertake this important task, which he had undertaken alone.
His eyes would be delighted for his brave family would never fail the task whatever heavy it was. Among them was his son Ali; the first believer and the only supporter! He would complete the task his father carried upon his shoulders. He would sacrifice everything just to support the Apostle of the Heaven.
Abu Talib turned his eyes here and there at the last moment before he would leave for the better world. Then he uttered with a faint voice overcome with the awe of death and the weakness of old age to say his last will, which he wanted the notable men of Quraysh, whom he had called for to hear, that Allah may guide them to His religion. He said: "O people of Quraysh! You are the choice of Allah among His people and you are the heart of the Arabs. Among you there are the obeyed masters, the intrepid, the courageous and the generous men. Know that you haven't left any virtue among the Arabs unless you have the greatest share of it and no honor unless you gain it. By this you are preferable to the Arabs and they are in need of you. People are against you and they gather to fight you. I recommend you to glorify the Kaaba because it is the cause of Allah's contentment, the source of your good living and the means of your authority. Keep contact with your relatives because it prolongs one's life and increases the family. Avoid injustice and impiety because due to these things the nations before you had been perished. Help whoever asks you for help and give the needy as you can because this brings honor during life and after death. You are to be truthful in your sayings and to pay the deposit to its possessor because this leads to codiality and dignity. I do recommend you of Muhammad! He is the most trusty among Quraysh, the most truthful among the Arabs and he has all the qualities I have recommended you of. He has brought us a thing that the heart accepted and the tongue denied for fear of blame. By Allah, as if I see that the paupers, the wretched and the people of the countryside will believe in him, support him and firm his mission. He (Muhammad) will plunge into the fields of death with these followers and then the chiefs of Quraysh will be mean, their houses will be ruined and the weak people of Quraysh will be masters. Then he, who was an opponent of him, will be the most in need of him and that, who was the farthest from him will be the closest to him. The Arabs will submit to him, be sincere to him and let him be their leader. O people of Quraysh! Be good followers of him and good defenders of his party! By Allah, no one follows his way unless he succeeds and no one follows his guidance unless he will be pleased. If I live longer, I will protect him from every distress and defend him against every disaster ..." (As-Seera an-Nabawiyya, vol.1 p.86-87, as-Seera al-Halabiyya, vol.1 p.390-391, Thamaratul Awraq, vol.2 p.14-15, Sheikhul Abtah p.39-41, A'yan ash-Shia, vol.39 p.164-165, al-Ghadeer, vol.7 p.367-368, al-Abbas p.21, Imam Ali, the Voice of Justice p.36 (vol.1 p.59-60).
Even if Abu Talib had nothing save this will, it would be sufficient evidence showing his deep faith. It showed his religion and belief very clearly. Every word in his will cleared his firm faith.
It was a piece of faith that wouldn't accept any doubt or suspect. It refuted every lie fabricated by the liars against his man. It exposed the evil wills of the opponents, who tried their best to distort the bright past of this man.
Abu Talib recommended them with recommendation, that wouldn't come out except of a sincere believer, who knew much about the secrets of the divine legislation and who had an eye that could see through the covers of the unseen to tell about the some events of the future.
He recommended them to glorify the Kaaba, the sanctum of Allah, because glorifying it was one of the rites of Allah and that would definitely please Allah. This showed that Abu Talib's heart was full of faith when recommending of the obligations of Allah.
He told them that religion would give further power to better their living and to be firmer before distresses and disasters.
He ordered them to care much for their kinship and to keep contact with their relatives because that would delay their death and would increase their families.
Later on we found that the Islamic Sharia confirmed what Abu Talib had recommended in his will.
Islam ordered the Muslims to be more careful about kinship and justified it as Abu Talib had justified it before. Islam forbade injustice and impiety and ordered the Muslims to help whoever was in need of help. It ordered them to be truthful and loyal in repaying the deposits.
All these were human laws and Islamic obligations legislated by Islam. It showed that Abu Talib had believed in these principles considering them as a part of the religion of Allah so he wanted to recommend the notable men of Quraysh of these principles at the last moments of his life to be the first step for them to believe in Muhammad (s) because they were the same principles that Muhammad (s) invited them for.
Finally he limited his will to his nephew Muhammad, who had all the high qualities he had recommended them of as he thought and who was the bearer of the greatest divine mission.
And here was the essence of his will. He said that Muhammad (s) was the most truthful and the most loyal of Quraysh and the Arabs. Abu Talib's confession of the truthfulness and loyalty of Muhammad (s) was a confession of the prophecy and the mission.
He was not satisfied in his acknowledgement of his nephew's prophecy to this point but he declared his acknowledgement more clearly when he said: "He has brought us a thing that the heart accepted and the tongue denied for fear of blame."
He said that Muhammad (s) came to them with a thing (the mission) that the heart accepted and believed in, but the tongue refused to announce for fear of something imposed upon him by that critical situation and it was for the sake of the benefit of the mission itself and of the safety of the messenger. Abu Talib concealed his faith in that critical situation to be free when trying to carry out his duties in supporting the mission and the Prophet (s).
Then Abu Talib had a look from behind the cover of the unseen to see a shiny line talking about the success of his nephew's mission. He foresaw how his nephew's mission would rest in the hearts and how the oppressive tyrants would submit to him like the slaves whereas the paupers and the wretched would be great and high with the virtue of Islam ... and how ... and how ...
Then he urged them to follow the Prophet's method, to support him and to be sincere guards to him and to his followers. If they followed his way and guidance they would be successful and happy.
Then he felt sorry that he had no chance to remain alive in order to support his nephew as much as he could and to protect him against the disasters and against the oppressive polytheists.
The will of Abu Talib was a great example of the deep faith and devotedness in the way of the belief. He didn't stop or hesitate in defending the mission of his nephew even in the most critical moments of his life.
He wanted to declare his thought and to record his confession on the pages of history to be as sharp weapon against every lie that would be fabricated by the opponents of the Hashemites.
Abu Talib declared his will before the public of Quraysh to make those, who thought that he was on their side, know that he had believed in Islam and had responded to the mission of the messenger of Allah.
He directed a piece of his will to the Hashemites advising them to obey Muhammad in order to gain success and goodness. He said to them: "You will be successful as long as you listen to Muhammad and obey his orders. So you are to follow him and to support him in order to be guided ... O people of Hashem! Obey Muhammad and believe him so that you will success and be rightly guided!"
Then he addressed four men of the Hashemites to support and to sacrifice themselves for the Prophet (s). He recited:
I recommend four to support the Prophet of goodness;
my son Ali, the good uncle Abbas, Hamza the lion,
whose attack has no like, and Ja'far.
You have to protect him against people,
be for Ahmad as armors before people!
Defend him with every shining sharp sword,
that it may be thought as lightening in the darkness of night!
It was far away from reason that such a man, who spent years of his life inviting people to believe in Muhammad, to follow his mission and to support him devotedly because, as he thought, that his mission was a source of success, guidance and goodness, wouldn't be a believer!
It was far away from reason that such a man, who acknowledged the success and goodness of the mission, would unbeliever in it and would be indifferent to it or he would keep on his deviation, Allah forbid!
With these shining lines, which were full of flaming faith and brightening belief, Abu Talib folded the page of his shiny life. With these lines he ended his life, which was full of jihad and sacrifice in the way of the true religion. With words full of faith calling for supporting the great Prophet he left for the better world.
What a faithful man he was!
And what a loyal guardian he was!

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