Quran
Hadith
Islamic Text
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In the Name of Allah Most Merciful Most Kind
Short Answer
Hanafi scholars have said that Abu Talib was a non-Muslim. Further, not only is this repeated in the works of Hanafi scholars, but they have also regularly used it as evidence for legal rulings. Imam Ibn Abideen claimed an agreement of the scholars regarding the fact that Abu Talib was not Muslim.
Abundant evidence
عَنِ ابْنِ المُسَيِّبِ، عَنْ أَبِيهِ، أَنَّ أَبَا طَالِبٍ لَمَّا حَضَرَتْهُ الوَفَاةُ، دَخَلَ عَلَيْهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعِنْدَهُ أَبُو جَهْلٍ، فَقَالَ: «أَيْ عَمِّ، قُلْ لاَ إِلَهَ إِلَّا اللَّهُ، كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللَّهِ» فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ: يَا أَبَا طَالِبٍ، تَرْغَبُ عَنْ مِلَّةِ عَبْدِ المُطَّلِبِ، فَلَمْ يَزَالاَ يُكَلِّمَانِهِ، حَتَّى قَالَ آخِرَ شَيْءٍ كَلَّمَهُمْ بِهِ: عَلَى مِلَّةِ عَبْدِ المُطَّلِبِ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَأَسْتَغْفِرَنَّ لَكَ، مَا لَمْ أُنْهَ عَنْهُ» فَنَزَلَتْ: {مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الجَحِيمِ} [التوبة: 113]. وَنَزَلَتْ: {إِنَّكَ لاَ تَهْدِي مَنْ أَحْبَبْتَ} [القصص: 56]
(Sayidina) Ibn al-Musayib narrated: When Abu Talib was close to death, the Prophet ﷺ came to him. Abu Jahl was present too. The Prophet ﷺ said, “O uncle, say there is no god except Allah, an expression through which I will defend your case before Allah (Most High).” Abu Jahl and Abdullah bin Abi Umayyah said, “O Abu Talib, will you leave the religion of Abd al-Muttalib?” They kept on addressing him until the last statement he made to them was: “(I am) upon the religion of Abd al-Muttalib.”
The Prophet said, “I will continue to seek forgiveness for you until I am forbidden to do so.” Then (the following) was revealed: It is not fitting for the Prophet and the believers to seek forgiveness for the pagans, even if they were their close relatives, after it has become clear to them that they are the people of the Fire. (Quran: 9, 113). (The following) was also revealed: Indeed, you do not guide whom you like. (Quran: 28, 56). (Sahih al-Bukhari, 3884).
As we see in the Sahih Hadith above, Abu Talib was given a final opportunity to become Muslim at the end of his life. However, he decided to remain upon the religion of his father. Verses of the Holy Quran were revealed prohibiting the Prophet ﷺ from seeking forgiveness for him. Due to the abundance of clear evidence proving that Abu Talib died non-Muslim, Hanafi scholars have stated this view in their works.
(قَالَ): وَلَا بَأْسَ بِأَنْ يُغَسِّلَ الْمُسْلِمُ أَبَاهُ الْكَافِرَ إذَا مَاتَ وَيَدْفِنَهُ لِمَا بَيَّنَّا أَنَّ الْغُسْلَ سُنَّةُ الْمَوْتَى مِنْ بَنِي آدَمَ وَهُوَ مَعَ كُفْرِهِ مِنْهُمْ وَالْوَلَدُ الْمُسْلِمُ مَنْدُوبٌ إلَى بِرِّ وَالِدِهِ وَإِنْ كَانَ مُشْرِكًا قَالَ اللَّهُ تَعَالَى: وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا. [العنكبوت: 8]. وَالْمُرَادُ بِهِ الْوَالِدُ الْمُشْرِكُ بِدَلِيلِ قَوْله تَعَالَى: وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي. [لقمان: 15] الْآيَةَ. وَمِنْ الْإِحْسَانِ وَالْبِرِّ فِي حَقِّهِ الْقِيَامُ بِغُسْلِهِ وَدَفْنِهِ بَعْدَ مَوْتِهِ وَلَمَّا مَاتَ أَبُو طَالِبٍ جَاءَ عَلِيٌّ – رَضِيَ اللَّهُ عَنْهُ – إلَى رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ: إنَّ عَمَّك الضَّالَّ قَدْ مَاتَ فَقَالَ اذْهَبْ فَغَسِّلْهُ وَكَفِّنْهُ وَوَارِهِ. (المبسوط)
(He said): There is no harm in a Muslim washing and burying his Kafir father if he dies. As we have clarified, washing is the Sunnah of the dead among the sons of Adam. Despite his Kufr he is still among them. The Muslim son is encouraged to honor his father, even if he is a polytheist.
Allah Almighty said: And We have enjoined upon people good treatment of their parents. [Surah al-Ankaboot: 8]. What is meant by this is the polytheist parent. This is evidenced by the Almighty’s saying: And if they strive against you that you associate with Me. [Surah Luqman: 15]. Part of goodness and righteousness toward him (the father) is to wash and bury him after his death. When Abu Talib died, Ali (May Allah Most High be pleased with him) came to the Messenger of Allah ﷺ and said: Your misguided uncle has died. He ﷺ said: Wash him, shroud him, and cover him. (Imam Shams al-Aimah al-Sarakhsi, al-Mabsoot).
No discussion required
In the Nass above we see Imam al-Sarakhsi using Abu Talib as an example of a person who died non-Muslim. This was done by many Hanafi scholars. The fact that there is no discussion regarding him dying Muslim or not, alludes to the degree of certainty they had. If there had been any doubt then it would not be appropriate to use it as evidence, and certainly not in such a definitive manner.
الِابْنَ مَا نُهِيَ عَنْ الْبِرِّ بِمَكَانِ أَبِيهِ الْكَافِرِ، بَلْ أُمِرَ بِمُصَاحَبَتِهِمَا بِالْمَعْرُوفِ بِقَوْلِهِ تَعَالَى: وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا. [لقمان: 15]. وَمِنْ الْبِرِّ الْقِيَامُ بِغُسْلِهِ، وَدَفْنِهِ وَتَكْفِينِهِ، وَالْأَصْلُ فِيهِ مَا رُوِيَ عَنْ عَلِيٍّ – رَضِيَ اللَّهُ عَنْهُ – لَمَّا مَاتَ أَبُوهُ أَبُو طَالِبٍ جَاءَ إلَى رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ: يَا رَسُولَ اللَّهِ إنَّ عَمَّكَ الضَّالَّ قَدْ تُوُفِّيَ فَقَالَ: اذْهَبْ وَغَسِّلْهُ وَكَفِّنْهُ وَوَارِهِ. (بدائع الصنائع في ترتيب الشرائع)
The son was not forbidden from filial piety to his disbelieving father. Rather he was commanded to accompany them with kindness, according to the Almighty’s saying: And accompany them with kindness in this world. [Luqman: 15]. Part of righteousness is to wash him, bury him, and shroud him. The proof for this was narrated from Ali (May Allah Most High be pleased with him) when his father Abu Talib died. He came to the Messenger of Allah ﷺ and said: O Messenger of Allah ﷺ, your misguided uncle has died. And he ﷺ said: Go, wash him, shroud him, and cover him. (Imam Abu Bakr al-Kaasaani, Badai al-Sanai).
فنقول: لا يصلى على الكافر لقوله تعالى: وَلاَ تُصَلّ عَلَى أَحَدٍ مّنْهُم مَّاتَ أَبَداً وَلاَ تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُواْ بِاللَّهِ وَرَسُولِهِ وَمَاتُواْ وَهُمْ فَسِقُونَ. (التوبة: 84). وروي أنه لما مات أبو طالب جاء علي رضي الله عنه إلى رسول الله عليه السلام وقال: إن عمك الضال قد مات فقال عليه السلام: اغسله وكفنه وادفنه وما تحدث به حدثاً حتى تلقاني. أي: لا تصلِ عليه؛ ولأن الصلاة على الميت دعاء واستغفار له، والاستغفار للكافر حرام. (المحيط البرهاني في الفقه النعماني).
We say: The Kafir is not to be prayed for. This is due to the Almighty’s saying: And do not ever pray over any of them when he dies. Nor stand at his grave. Indeed, they disbelieved in Allah and His Messenger. They died while they were transgressors. (Surah al-Towbah: 84). It was narrated that when Abu Talib died, Ali (May Allah Most High be pleased with him) came to the Messenger of Allah ﷺ and said: Your misguided uncle has died. So, he ﷺ said: Wash him, shroud him, bury him, and do not do anything else until you meet me. Meaning: Do not pray over him. This is because praying for the dead is a supplication and seeking of forgiveness for him, and asking forgiveness for a Kafir is forbidden. (Imam Burhan al-Deen al-Bukhari, al-Muheet al-Burhaani).
وإذا مات الكافر وله ولي مسلم فإنه يغسله ويكفنه ويدفنه. بذلك أمر علي رضي الله عنه في حق أبيه أبي طالب. (الهداية)
رُوِيَ أَنَّهُ لَمَّا مَاتَ أَبُو طَالِبٍ جَاءَ عَلِيٌّ إلَى رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَقَالَ: يَا رَسُولَ اللَّهِ إنَّ عَمَّك الضَّالَّ وَفِي رِوَايَةٍ إنَّ الشَّيْخَ الضَّالَّ قَدْ مَاتَ، فَقَالَ النَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اغْسِلْهُ وَكَفِّنْهُ وَوَارِهِ وَلَا تُحْدِثْ بِهِ حَدَثًا حَتَّى تَلْقَانِي» أَيْ لَا تُصَلِّ عَلَيْهِ . (العناية شرح الهداية)
Imam al-Marghinani: If a disbeliever dies and he has a Muslim guardian, then he should wash, shroud and bury him. Ali (May Allah Most High be pleased with him) was commanded to do that with his father Abu Talib.
Imam al-Babarti: It was narrated that when Abu Talib died, Ali came to the Messenger of Allah ﷺ and said: O Messenger of Allah ﷺ, your misguided uncle, (in another narration the misguided old man) died. So, the Prophet ﷺ said: Wash him, shroud him, cover him, and do not do anything else until you meet me. Meaning, do not pray over him. (Al-Inayah Sharh al-Hidayah).
The inheritance issue
Another legal area where the fact that Abu Talib died non-Muslim comes up, is inheritance. In the Nass below, they are discussing Wasiyah and if an ancestor being a Muslim is required in a particular situation. The Masalah (legal ruling) is complicated. However, the point relevant to our discussion is that Abu Talib was considered non-Muslim without discussion or dispute.
فَمَنْ شَرَطَ الْإِسْلَامَ يَصْرِفُ الْوَصِيَّةَ إلَى أَوْلَادِ عَلِيٍّ – رَضِيَ اللَّهُ عَنْهُ – لَا إلَى أَوْلَادِ أَبِي طَالِبٍ وَمَنْ لَمْ يَشْتَرِطْ يَصْرِفْهَا إلَى أَوْلَادِ أَبِي طَالِبٍ. (الفتاوى الهندية)
Therefore, whoever considered Islam to be a condition will limit the Wasiyah to the children of Ali (May Allah Most High be pleased with him). They will not extend it to the children of Abu Talib. Whoever does not consider it (Islam) to be a condition will extend it to the children of Abu Talib. (Al-Fatawaa al-Hindiyah).
فلما مات أبو طالب ورثه عقيل دون جعفر وعلي؛ لأنهما كانا مسلمين. (التجريد)
When Abu Talib died, Aqeel inherited from him. Whilst Jaafar and Ali did not. This is because they were Muslims. (Imam Ahmad bin Muhammad al-Quduri, al-Tajreed).
Commentary on Sahih al-Bukhari
The issue of Abu Talib dying Kafir was not only discussed in a legal context. Rather Hanafi scholars mentioned it in other contexts too. In the Nass (text) below, Imam al-Ayni is discussing different types of Kufr in his commentary on Sahih al-Bukhari. He is discussing the various forms of Kufr. He includes Abu Talib in the third form.
وَهَذِه الْأَرْبَعَة من لقى الله تَعَالَى بِوَاحِد مِنْهَا لم يغْفر لَهُ. فَالْأول: أَن يكفر بِقَلْبِه وَلسَانه، وَلَا يعرف مَا يذكر لَهُ من التَّوْحِيد، كَمَا قَالَ الله تَعَالَى: {إِن الَّذين كفرُوا سَوَاء عَلَيْهِم أأنذرتهم} (الْبَقَرَة: 6) الْآيَة أَي: الَّذين كفرُوا بِالتَّوْحِيدِ وأنكروا مَعْرفَته. وَالثَّانِي: أَن يعرف بِقَلْبِه وَلَا يقر بِلِسَانِهِ، وَهَذَا ككفر إِبْلِيس وبلعام وَأُميَّة بن أبي الصَّلْت. وَالثَّالِث: أَن يعرف بِقَلْبِه ويقر بِلِسَانِهِ، ويأبى أَن يقبل الْإِيمَان بِالتَّوْحِيدِ ككفر أبي طَالب. وَالرَّابِع: أَن يقر بِلِسَانِهِ وَيكفر بِقَلْبِه ككفر الْمُنَافِقين. (عمدة القاري شرح صحيح البخاري).
And of these four, whoever meets Allah (Most High) with one of them, He will not forgive him. The first is rejection with his heart and tongue. He does not recognise what is mentioned to him of monotheism (Towheed). As Allah (Most High) said: Indeed, as for those who reject, it is the same for them if you warn them (or not). (Surah al-Baqarah: 6). Meaning: Those who disbelieved in Towheed, they denied recognition of it.
The second is to know in his heart, but not acknowledge it with his tongue. This is like the Kufr of Iblis, Balaam, and Umayyah ibn Abi al-Salt. The third is that he knows it in his heart and acknowledges it with his tongue but refuses to accept faith in Towheed. Like the Kufr of Abu Talib. The fourth is that he acknowledges with his tongue but rejects in his heart, like the Kufr of hypocrites. (Imam Badr al-Deen al-Ayni, Umdatu al-Qari Sharh Sahih al-Bukhari).
Funeral rights of a Kafir
Hanafi scholars did mention Abu Talib not being a Muslim in the context of different legal issues and elsewhere too. However, it comes up most often in the context of funeral rights for a disbeliever.
(وَيُغَسِّلُ وَلِيٌّ مُسْلِمٌ الْكَافِرَ وَيُكَفِّنُهُ وَيَدْفِنُهُ) لِمَا رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ لَمَا هَلَكَ أَبُوهُ جَاءَ إلَى النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ يَا رَسُولَ اللَّهِ إنَّ عَمَّك الضَّالَّ قَدْ مَاتَ فَقَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – اذْهَبْ فَاغْسِلْهُ، وَكَفِّنْهُ وَوَارِهِ. (تبيين الحقائق شرح كنز الدقائق)
The Muslim guardian washes, shrouds and buries the Kafir. Due to what was narrated from Ali bin Abi Talib when his father passed away. He came to the Prophet ﷺ and said: O Messenger of Allah ﷺ, your misguided uncle has died. So, he ﷺ said: Go and wash him, shroud him, and cover him. (Imam Fakhr al-Deen al-Zayla’i, Tabyeen al-Haqaaiq Sharh Kanz al-Daqaiq).
(قَوْلُهُ وَيُغَسِّلُ وَلِيُّ مُسْلِم الْكَافِرَ وَيُكَفِّنُهُ وَيَدْفِنُهُ) بِذَلِكَ أمر عَلِيٌّ – رَضِيَ اللَّهُ عَنْهُ – أَنْ يُفْعَلَ بِأَبِيهِ حِينَ مَاتَ. (البحر الرائق شرح كنز الدقائق)
His saying: The Muslim guardian washes, shrouds and buries the Kafir. This is what Ali (May Allah Most High be pleased with him) was commanded to do with his father when he died. (Imam Zayn al-Deen bin Nujaym, al-Bahr al-Raiq Sharh Kanz al-Daqaiq).
والأصل فيه ما رواه أبو داود وغيره عن علي رضي الله عنه قال لما مات أبو طالب انطلقت إلى النبي صلى الله عليه وسلم فقلت له إن عمك الشيخ الضال قد مات. (حاشية على مراقي الفلاح شرح نور الإيضاح)
The basis for it (a Muslim washing and shrouding a Kafir) is what Abu Dawud and others narrated from (Sayidina) Ali (May Allah Most High be pleased with him). He said, when Abu Talib died, I went to the Prophet ﷺ and said to him: Your uncle, the misguided old man, has died. (Imam Ahmad bin Muhammad al-Tahtawi, Haashiyah ala Maraaqi al-Falah).
The scholars are in agreement
So many Hanafi and non-Hanafi scholars mentioned the fact that Abu Talib died non-Muslim, Imam Ibn Abideen stated scholarly agreement on the issue.
وَالْمُصِرُّ عَلَى عَدَمِ الْإِقْرَارِ مَعَ الْمُطَالَبَةِ بِهِ كَافِرٌ وِفَاقًا لِكَوْنِ ذَلِكَ مِنْ أَمَارَاتِ عَدَمِ التَّصْدِيقِ وَلِهَذَا أَطْبَقُوا عَلَى كُفْرِ أَبِي طَالِبٍ. (رد المحتار على الدر المختار)
And the person that persists upon refusing to declare (faith) despite the request to do so, is a disbeliever. Since that is necessarily a sign of the absence of belief. This is why they agreed upon the Kufr of Abu Talib. (Imam Ibn Abideen, Radd al-Muhtaar).
Imam Abu Hanifah
Imam Ali al-Qari asserted it to be the view of Imam Abu Hanifah himself. In his commentary of al-Fiqh al-Akbar, he quotes it from the Imam and then provides very brief commentary.
وأبو طالب عمه صلى الله عليه وعلى آله وسلم وأبو علي رضي الله عنه مات كافرا
Imam Abu Hanifah: Abu Talib, his ﷺ uncle and the father of Ali (May Allah Most High be pleased with him), died a Kafir (disbeliever).
(وأبو طالب عمه)، أي عم النبي (صلى الله تعالى عليه وعلى آله وسلم وأبو علي رضي الله عنه، مات كافرا) ولم يؤمن له. (منح الروض الأزهر في شرح الفقه الأكبر)
Imam Ali al-Qari: (And Abu Talib, his ﷺ uncle), that is, the uncle of the Prophet (ﷺ and the father of Ali, May Allah be pleased with him, died a Kafir) and he did not believe in him. (Sharh al-Fiqh al-Akbar).
Conclusion
When speaking about the issue of Abu Talib dying a disbeliever, Muslims must observe Adab (etiquette). It should cause sorrow to every Muslim that a person who clearly loved the Prophet ﷺ failed to become Muslim. Therefore, it should never be raised in a flippant, insensitive, or arrogant manner.
The above is certainly not an exhaustive list of Hanafi scholars who clearly asserted the Kufr of Abu Talib. There are many others too. Some have been mentioned in related answers on the website.
And Allah Most High Knows Best.
–Answered by Shaykh Noorud-deen Rashid (14.12.23)
