Prophet Muhammad's Guardianship by Abu Talib

Abu Talib was a very noble and hospitable man, thus, he was one of the most revered people among the tribe of Quraysh. ¹ He also possessed a great character and was known as the trustworthy one. ² His real name was Abd Manaf, ³ but he became famous with his title, Abu Talib. Like his father Abdul Muttalib, he also avoided indulging in vices like wine and other intoxicants. ⁴

Abdul Muttalib’s Will regarding Abu Talib

Ibn Ishaq has quoted some poetry by Abdul Muttalib in which he is reported to have made a will for Abu Talib to take special care of Prophet Muhammad . That poetry is quoted as:

  أوصيك يا عبد مناف بعدي     بموحد بعد أبيه فرد

  فارقه وهو ضجيع المهد     فكنت كالأم له في الوجد

  تدنيه من أحشائھا والكبد     حتى إذا خفت مداد الوعد

  أوصيت أرجى أهلنا للتوفد     بابن الذي غيبته في اللحد

  بالكره مني ثم لا بالعمد     فقال لي والقول ذو مرد

  ما ابن أخي ما عشت في معد     إلا كأدنى ولدي في الود

  عندي أرى ذلك باب الرشد     بل أحمد قد يرتجى للرشد

  وكل أمر في الأمور ود     قد علمت علام أهل العهد

  ان ابني سيد أهل نجد     يعلو على ذي البدن الأشد. ⁵

  I bequeath/advise you Abd Manaf about the solitary one who has been left alone after his father. He left him while he was in the cradle, so I was like a mother to him in the soul, who loves him (her son) more than her bowels and the liver (her own life), so as the ink of the promise of death is lightened. I bequeathed it to my family because of the son who went to the grave before me. I have made this will out of compulsion on my part and not intentionally. He (Abu Talib) has made a firm promise to me in this regard and promises are always firm. As far as my nephew is concerned, I will love him like my own child till the time I am destined to live. In my view, I see him as the door of guidance, yet he is praiseworthy about whom goodness is expected. Surely the familiar of the people of the promise know that every matter among the matters is of love. My son is the master of the people of Najd and he will rise above those who are the strongest and the toughest.

Ibn Ishaq has quoted another piece of poetry, which also reflects Abdul Muttalib's will for Abu Talib. He states:

  أوصيت من كنيته بطالب    عبد مناف وهو ذو تجارب

  بابن الذي قد غاب غير آئب     بابن أخ والنسوة الحبائب

  بابن الحبيب أقرب الأقارب     فقال لي كشبه المعاتب

  لا توصني ان كنت بالمعاتب     بثابت الحق علي واجب

  محمد ذو العرف والذوائب     قلبي إليه مقبل وائب

  فلست بالآيس غير الراغب     بأن يحق الله قول الراهب

  فيه وأن يفضل آل غالب     إني سمعت أعجب العجائب

  من كل حبر عالم وكاتب     هذا الذي يقتاد كالجنائب

  من حل بالأبطح والأخاشب     أيضاً ومن ثاب إلى المثاوب

  من ساكن للحرم أو مجانب۔ ⁶

  I make a will for my son Abd Al-Manaf whose Kunniyah is Abu Talib and he is the experienced one. This is about my son who has gone away and will never return. This will is about my nephew and beloved women. He is the son of my beloved one the closest of all the relatives. He said to me like a complainer about the son of my beloved child, the closest than closers. As this is a duty which is obligatory upon me, do not advise me if you are only a complainer. Muhammad is a good and honourable one. My heart is welcoming and inclined towards him. Neither am I the disappointed nor the forsaking one as

Allah

will make the words of the Monk true about him. He will be bestowed with greatness among the generation of Ghalib. I have heard the most amazing and strange thing from every learned scholar and writer that this is the one, who will be followed like the obligatory commands. Dwellers of the high lands and low lands, visitors and pilgrims as well as the people of Haram and its surroundings will follow him.

Hence, after the death of Abdul Muttalib, Prophet Muhammad’s uncle Abu Talib ibn Abdul Muttalib became his guardian ⁷ and he started to live with him. ⁸ However, all the responsibility was not borne by Abu Talib only, his other uncle, Zubair, shared this responsibility with Abu Talib well. ⁹

Abdul Muttalib entrusted Prophet Muhammad in his uncle’s care because Abu Talib and Abdullah were brothers from the same mother, ¹⁰ Fatima binte 'Amr ibn 'A'idh ibn 'Abd ibn Imran ibn Makhzum. ¹¹ Abu Talib treated Muhammad as if he was a member of his family and looked after him until he became mature. ¹²

Upbringing of Prophet Muhammad Under the Guardianship of Abu Talib

Abu Talib was not a very wealthy person and faced financial hardships. His family could barely able to manage proper sustenance. ¹³ However, he loved and took care of Muhammad , more than his own offspring. ¹⁴

He would not sleep until Muhammad had slept. ¹⁵ Muhammad used to sleep by his side, and when he would get up, he would go out with Abu Talib. He was dearer to Abu Talib, more than anyone else. Abu Talib would wait for him and eat his meals with him. ¹⁶ When the family members of Abu Talib took their meals without Muhammad , they were never satisfied as they would face scarcity of food. However, whenever the Messenger of

was present at the meal, they used to become content and still a portion of the food would remain uneaten. If Abu Talib did not find Muhammad at a meal, he would ask his family members to wait until his son (nephew) came. Thus, Abu Talib would remark that Muhammad was the blessed one. ¹⁷

Abu Talib had kept a herd of camels at a place called Urana in the valley of ‘Arafah. Whenever, Abu Talib was present in Makkah, he would go and bring their milk himself. Due to his love and compassion for Muhammad , ¹⁸ Abu Talib would gave that milk to him first, and surprisingly, a single pot of the milk would become sufficient for everyone. However, if someone else drank from that pot of milk, before Muhammad , then the milk would not satisfy the need of even a single person. Then, Abu Talib would comment that Muhammad was the blessed one. ¹⁹ Ibn Sayyid Al-Naas has also quoted this event as well. ²⁰

In the morning, Prophet Muhammad used to fetch water from the well of Zamzam and drink from it. Then, he was offered food but mostly, he would refuse it and say that he was not hungry. ²¹ If there was nothing to eat in breakfast, Abu Talib would ask his children to bring Zamzam and would present it to his children as breakfast. Umme Ayman stated that Prophet Muhammad never complained of hunger and thirst. He would drink Zamzam for breakfast and did not ask for food. ²²

Provision of Water in the Desert

Once, Abu Talib was in Dhu Al-Majaz with his nephew Muhammad and felt thirsty. He expressed it to Muhammad . Hence, Muhammad stopped his animal, got down and slammed his foot on the earth. At once, water emerged from that place and Muhammad asked Abu Talib to drink from it. Abu Talib quenched his thirst with that water. ²³

Manners of Prophet Muhammad as a Child

Signs of nobleness and dignity could be seen in the personality of Prophet Muhammad , even in his childhood. Ibn Saad narrates that the other children of Abu Talib would wake in the morning with gritty eyes and untidy hair, but Muhammad would always get up with oiled hair and collyrium in his eyes. ²⁴ Abu Talib would also remark that he hoped for great accomplishments for his nephew in future. ²⁵

Abu Talib used to prepare food for the people of Makkah and offer them at a specific place. When Prophet Muhammad entered that place, he would not sit on the ground, rather, he remained standing until he got something to sit on. Watching this, Abu Talib commented that his nephew was aware of dignity. ²⁶

Soothsayer of Lahab tribe

There was a man of Lahab clan (A branch of Azdshanua) who was a famous seer. Whenever, he came to Makkah, the people of Quraysh would bring their boys to him. He would look at them and predict their future. In one of his visits to Makkah, Abu Talib brought Prophet Muhammad , along with the other children to him. Muhammad was a young boy at that time. The seer observed him closely and ignored the other boys. When Abu Talib noticed his eagerness for Prophet Muhammad , he moved him away from the seer. The soothsayer cried: ‘Bring me that boy.’ When he could not find Muhammad , the seer exclaimed: ‘Woe to you, bring that boy which I observed just now. For by God, he has great future ahead.’ But Abu Talib left the place and did not pay heed to the calls of the soothsayer. ²⁷

Grazing Sheep and Other Animals near Makkah

In his teenage years. Prophet Muhammad used to take the sheep of other people for grazing. It is recorded that the Holy Prophet said:

  ما من نبي إلا وقد رعى الغنم. ²⁸

  There is none among the prophets, but he, who has herded sheep

The companions inquired if the Holy Prophet had also herded the sheep. In response, Prophet Muhammad said that he used to take care of sheep of the people of Makkah, ²⁹ by Qarareet. ³⁰ Some people state that Qarareet referred to silver coins, which would mean that Prophet Muhammad used to look after the animals in return for payment in silver coins. Others state that it simply refers to a place near Makkah. ³¹

Prophet Muhammad mentioned another event from this phase of life and stated that while he was grazing the cattle of Makkans, he asked his friends to look after them as he wanted to go back to the city. When he entered Makkah, he saw a large number of people in a wedding, who were drinking and enjoying themselves. When he approached that house, and tried to enter it, he fell asleep and got up when the sun had risen. Scholars state that this protection was given to him by

Almighty so that he stayed away from such type of evils. ³²

Rejector of Polytheism

Prophet Muhammad never paid reverence to any idol, rather he abhorred them from his childhood. It is recorded that some of his relatives would ask him to join their festivals and celebrations, which were held around the idols, however, he always refused them. It is narrated from Umme Ayman that the Quraysh had an idol named Bowana (بُوانہ). They would worship him and would also offer sacrifice for him. They would shave their head near it and stay with the idol with the intention of worship every year. Prophet Muhammad would tell his relatives about the demerits of idol worshipping and would always persuade them to leave this practice. He hated those idols so much that when Bahira, the monk started his conversation with him by using the name of Laat and Uzzah, Muhammad told him not to call upon the fake deities of Laat and Uzzah. Furthermore, he stated that nothing annoyed him as much as the names of Laat and Uzzah. ³³ Hence, Prophet Muhammad never worshipped any idol and worshipped Allah alone as the

were selected people, who were protected from (Polytheism) and Kufr (Heresy), even before starting their missions and declaring their prophethood. Once, Ali ibn Abi Talib asked Prophet Muhammad , whether he had worshipped someone else except or drank wine. Prophet Muhammad replied that he never did so. ³⁴

Abu Talib’s Prayer during Draught

Once, people of Makkah faced a severe drought. Some of the pagans among them suggested to seek help from their idols Al-Laat and Al-Uzza while others were looking towards Al-Manat. Then, one of the dignified old men with a bright face asked them not to be deluded. ³⁵ He asked them to seek help from Abu Talib. So, they gathered their people, and went to his house. They approached him and said: ‘O Abu Talib! The valley is stricken with drought and is barren as a result, the households are depressed. Come with us and pray for rain.’ Then, Abu Talib came out, accompanied by a child whose face looked as if the sun was coming out of dark clouds. There were other children around him. Abu Talib took him, leaned him against the wall of the Holy Ka’bah and prayed. ³⁶ After that, he held the finger of that child and circumambulated around the Ka’bah. Meanwhile, the other children were looking towards the sky, which was still clear. ³⁷ Suddenly, the sky was filled with clouds and it rained so much that the lands were filled with abundant water. ^{38 39}

Prophet Muhammad also undertook some trade journeys with Abu Talib in his childhood and youth, and always found support from his uncle in times of need. After the declaration of prophethood, he remained under the protection of Abu Talib who sacrificed everything to protect him. The most severe test came when the people of Makkah created an edict and started a social boycott against the Banu Hashim. This boycott continued for 3 years and is known as Sheb-e-Abi Talib. Even in those severe times, Abu Talib stood by his nephew and supported him for the cause of Islam.

 

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• ¹ Husein Haykal (1976), The Life of Muhammad ﷺ (Translated by Ismail Raji Al-Faruqi), Islamic Book Trust, Petaling Jaya, Malaysia, Pg. 54.
• ² Abu Al-Abbas Ahmed ibn Abdullah Muhibb Al-Din Al-Tabari (1997), Khulasah Siyar Sayed Al-Bashar, Maktaba Nizar Mustafa Al-Baz, Makkah, Saudi Arabia, Pg. 33.
• ³ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 69.
• ⁴ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 165.
• ⁵ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 69.
• ⁶ Ibid, 69-70.
• ⁷ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 135.
• ⁸ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ahraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 96.
• ⁹ Abul Fida Ismael ibn Kathir Al-Damishqi (1986), Al-Bidayah wal-Nihayah, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 277.
• ¹⁰ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 69.
• ¹¹ Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 179.
• ¹² Abu Hatim Muhammad ibn Habban Al-Tamimi Al-Darmi (1417 A.H.), Al-Seerat Al-Nabawiyah wa Akhbar Al-Khulafah, Dar Al-Kutub Al-Thaqafiyah, Beirut, Lebanon, Vol. 1, Pg. 57.
• ¹³ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ahraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 96.
• ¹⁴ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 119-120.
• ¹⁵ Abu Al-Qasim Ali ibn Hasan ibn Asakir (1995), Tareekh-e-Damishq, Dar Al-Fikr, Beirut, Lebanon, Vol. 3, Pg. 86.
• ¹⁶ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 119-120.
• ¹⁷ Ibid.
• ¹⁸ Abu Nua’ym Ahmed ibn Abdullah Al-Asbahani (1986), Dalail Al-Nabuwwah, Dar Al-Nafais, Beirut, Lebanon, Vol. 1, Pg. 166.
• ¹⁹ Ibid.
• ²⁰ Abu Al-Fatah Muhammad ibn Sayyid Al-Naas (1993), ‘Uyoon Al-Athar fi Funoon Al-Maghazi wal Shamail wal Siyar, Dar Al-Qalam, Beirut, Lebanon, Vol. 1, Pg. 50-51.
• ²¹ Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ahraf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 96.
• ²² Abu Nua’ym Ahmed ibn Abdullah Al-Asbahani (1986), Dalail Al-Nabuwwah, Dar Al-Nafais, Beirut, Lebanon, Vol. 1, Pg. 166-167.
• ²³ Abul Faraj Abdul Rehman ibn Ali Al-Jawzi (N.D.), Al-Wafa bi Ahwal Al-Mustafa, Al- Muassasah Al-Saeediyah, Riyadh, Saudi Arabia, Vol. 1, Pg. 217.
• ²⁴ Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 120.
• ²⁵ Abul Faraj Abdul Rehman ibn Ali Al-Jawzi (N.D.), Al-Wafa be-Ahwal Al-Mustafa, Al-Muassisah Al-Saeediyah, Riyadh, Saudi Arabia, Vol. 1, Pg. 217.
• ²⁶ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 141.
• ²⁷ Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 179-180.
• ²⁸ Malik ibn Anas Al-Madani, (1412 A.H.), Al-Muwatta, Hadith: 2045, Muassasah Al-Risala, Beirut, Lebanon, Vol. 2, Pg. 150.
• ²⁹ Muhammad ibn Ishaq ibn Yasar Al-Madani (1978), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Fikr, Beirut, Lebanon, Pg. 124.
• ³⁰ Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 2262, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 360.
• ³¹ Abul Faraj Abdul Rehman ibn Ali Al-Jawzi (N.D.), Al-Wafa be-Ahwal Al-Mustafa, Al-Muassasah Al-Saeediyah, Riyadh, Saudi Arabia, Vol. 1, Pg. 233.
• ³² Abd Al-Rahman ibn Abdullah Al-Suhaili (2000), Al-Raudh Al-Unf fe-Sharha Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 2, Pg. 116.
• ³³ Abul Faraj Abdul Rehman ibn Ali Al-Jawzi (N.D.), Al-Wafa bi-Ahwal Al-Mustafa, Al-Muassisah Al-Saeediyah, Riyadh, Saudi Arabia, Vol. 1, Pg. 228-229.
• ³⁴ Husain ibn Muhammad Al-Diyar Bakri (2009), Tareekh Al-Khamees fi Ahwal Anfus Al-Nafees, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 465.
• ³⁵ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 137.
• ³⁶ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 146.
• ³⁷ Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerah Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 169.
• ³⁸ Jalal Al-Din Al-Suyuti (2008), Al-Khasais Al-Kubra, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 146.
• ³⁹ Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 137.