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Numerous narrations from the Ahlul Bayt (peace be upon them) extol the virtues of Hazrat Abu Talib (peace be upon him) and emphasize his importance on the Day of Judgment. According to a narration from Ameerul Momineen, Imam Ali (peace be upon him), found in esteemed books such as Aamali of Shaikh Tusi and Behar al-Anwar, the light of Hazrat Abu Talib (peace be upon him) is said to surpass that of all creation on the Day of Judgment, except for five Holy personalities. The narration further elucidates that Hazrat Abu Talib’s (peace be upon him) light originates from the light of the Imams (peace be upon them), indicating his esteemed position within the lineage of the Prophet Muhammad (peace be upon him and his holy progeny).

References

• Aamali of Shaikh al-Tusi, page 305, tradition no. 612; 

• Behar al-Anwar of Allamah Majlisi, volume 35, page 110, tradition no. 39

This underscores his significance not only as the Prophet’s uncle but also as a pivotal figure in the history of Islam. Despite the clarity of Hazrat Abu Talib’s (peace be upon him) stature within the Islamic tradition, doubts and misconceptions have been propagated by detractors. Muhammad Ibn Ismail Bukhari records one such instance in his Sahih Bukhari, where he narrates a fabricated incident surrounding the death of Abu Talib (peace be upon him) and allegedly links it to the explanation of verse 113 of Surah at-Tawbah. He concocts that Abu Talib (peace be upon him) hesitated to embrace Islam upon the Prophet’s insistence, prompting the revelation of Quranic verse.

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives after it has become clear to them that they are inmates of the flaming fire. (Surah Tawbah (9) verse 119)

“When Abu Talib’s death approached, the Prophet (peace be upon him and his holy progeny) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet (peace be upon him and his holy progeny) said, “O uncle, say: None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah.” On that, Abu Jahl and Abdullah bin Abu Umaiya said, “O Abu Talib! Do you want to renounce `Abdul Muttalib’s religion?” Then the Prophet said, “I will keep on asking (Allah for) forgiveness for you unless I am forbidden to do so.” Then there was revealed: ‘It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the Fire.’” (Surah Tawbah (9) verse 113)

Reference: Bukhari, Book 65, Hadith 197

However, this linkage poses a significant historical challenge. Surah At-Tawbah was revealed in Medina in 9 A.H., whereas Hazrat Abu Talib (peace be upon him) passed away in Mecca several years earlier. Also, Bukhari acknowledges the Madani origin of Surah At-Tawbah in his Sahih Bukhari, book 65, Hadith 127 completely debunking the narrative’s veracity. This discrepancy illuminates Bukhari’s apparent bias against Abu Talib (peace be upon him) and his family.

Despite Bukhari’s extensive collection of traditions from over 2400 narrators, it consists of narrators like Imran ibn Hattan, who used to recite poems praising the Khawarij. Bukhari dares to narrate traditions from the Killers of Imam Hussain (peace be upon him), fabricators, liars, and people who were unreliable but did not deem it appropriate to narrate even a single tradition from Imam Sadiq (peace be upon him) in his book. Instead, Bukhari includes narrations from questionable sources and prejudiced narratives that undermine the legacy of Hazrat Abu Talib (peace be upon him) and his descendants, raising serious concerns about the integrity of his work.

In conclusion, the claim that Surah At-Tawbah links to Abu Talib (peace be upon him) is false. This fabricated connection implies he hesitated to accept Islam, which contradicts the timing of the Surah’s revelation after his death. Moreover, the bias displayed by Bukhari against Hazrat Abu Talib (peace be upon him) and his family raises serious concerns about the authenticity of his work. Scholars and believers must diligently scrutinize historical narratives to uphold and preserve the true legacy of figures like Hazrat Abu Talib (peace be upon him).