نشریه سیره پژوهی اهل بیت
سال هفتم شماره 2 (پیاپی 13، پاییز و زمستان 1400)

The modernization of hadith means the discovery of a universal criterion from the way of life of the infallibles to follow the example of all believers. In addition to the infallibles, the manners of those whose behavior is approved by the infallibles can also be useful in the matter of modernization. Abu Talib as a great supporter of the Holy Prophet (PBUH), while maintaining his pre-Islamic position, played an important role in the formation and continuation of Islamic society. Despite the lack of faith behavior, his actions have been confirmed by the Prophet and the Imams (AS) and they have explicitly addressed the faith of Abu Talib. Hence, the main issue of the article is whether the modernization of Abu Talib's biography can provide a model and standard for modern believers? Carrying out a historical investigation about the existing reports of Abu Talib's life in support of the Prophet and based on the Imams confirmations of Abu Talib's behaviors, this research has proven that using an ultra-time and space criterion of modernization, it is possible to model Abu Talib's conduct with respect to the day's needs.

The report of the first journey of the Prophet (PBUH) with his uncle Hazrat Abu Talib to Sham and their meeting with the monk Bahira is one of the suspicious and story-like news that has been exploited by the enemies of the Prophet (PBUH). Using a descriptive-analytical method and relying on ancient historical sources, this article seeks to examine the extent to which the first journey of the Prophet (PBUH) with Abu Talib to Syria, despite its fame, with an approach and principles of historiography such as the authenticity of the document. Is compliance with other historical reports and rational assessment acceptable? The findings of the article show that despite the fame and repetition of many earlier sources about the report of the first journey of the Prophet (PBUH) to Syria, the narration of this report is not confirmed in terms of document and its content in terms of reason. It seems that the earlier sources each paid attention to this report and quoted it for their own religious purposes.

Talebian or the grandchildren of Abu Talib (Ali's and Ja'far's Progenies) have played a significant role in the second half of the third centuries. The assassination of Mutawakkil (d. 223-247) and the increase in the internal conflicts of the Abbasids paved the way for an increase in political-religious activities in the Islamic world. The family of Abu Talib, who claimed the caliphate due to their kinship with the Prophet (PBUH), also used the aforementioned pretext. The main problem of the research is to know what political-religious actions did the Talebian show against the Abbasids? Based on the view of "family behaviorism", this article analyzes the descriptive-analytical historical and hadith data and shows that the Talebian, who were religiously divided into two groups, "Imami" and "Zaidi", in terms of political thought, they have manifested "convergent", "divergent" and "silent" behaviors.

In the book Kafi, the late Kulayni has narrated a narration about the breastfeeding of Abu Talib during the Prophet's infancy. This narration is considered unusual and unimaginable and is mentioned only in that book among the earlier sources. The absence of this narration in earlier sources caused some to consider it fake. The main issue of the research is to examine the document and content of this narrative. In this article, by examining the validity and content, it was shown that the document of this narration is weak. In addition, due to the fact that the narration is bound in this book, the attribution of issuing such a narration to the infallible is not established. Although it is medically possible for men to be breastfeed, and there are rules in jurisprudence about this, it is still unusual for men to do so. Therefore, due to the weakness of the document, individuality, conflict with historical reports and unconventionality, the narration of Abu Talib's breastfeeding to the Prophet (PBUH) seems to be invalid.

This paper is to investigate some treaties about the Prophet's uncle faith, Abu Talib ibn Abd al-Muttalib (died in 619). The controversy about Abu Talib's position in the Hereafter is the result of a bulky volume of reports that condemn him to the hellfire for not embracing Islam, while there exists other reports that confess to his everlasting faith and faith in the Prophethood. The first taxonomy reports are compiled in Hadith books of Bukhari and Muslim Sahih and the second category are mentioned in the Shia books of Sira and Hadith. Shia scholars believe in Abu Talib's faith and salvation which is accompanied with a number of Sunni scholars. According to the majority of Sunni scholars, historical proofs and reasons to prove Abu Talib's faith to Islam and his salvation in the hereafter are insufficient and irrelevant. However, a considerable change of direction in the ideology of some Sunni scholars occurred. In the contrary to some early Sunni scholars whom consider this viewpoint impossible or have rejected its explicitness, a number of Sunni scholars in the recent five centuries have got the same views as of the Shia scholars to Abu Talib's salvation. This paper has investigated theological reasons and arguments which have been used by early Shia scholars and Sunni scholars in the recent centuries that support Abu Talib's salvation.

One of the controversial issues in the history of Islam is the faith of Hazrat Abu Talib. Sunni sources generally believe that Abu Talib did not believe and died in blasphemy. This misconception caused the Sunni companions exclude Abu Talib from the companions. Abu Talib's accusation of infidelity has been raised against Abu Talib's unbelief. The authors have also written in denial or proof of Abu Talib's infidelity and have written independent works on this subject. The present article, without seeking to prove Abu Talib's faith, seeks to answer the question of why Abu Talib has been charged with blasphemy through an analytical-descriptive method. This article, after reviewing various sources, has shown that the accusation of blasphemy against Abu Talib is incorrect and has been raised due to a superficial and biased interpretation of Quranic verses and historical reports. None of the theological rules and historical reports confirm the accusation of Abu Talib infidelity. This article shows that the repetition of Sunni misconceptions in literary, historical, interpretive and hadith sources has made this accusation famous.