Shi'b Abi Talib: Difference between revisions

'''Shi'b Abi Talib''' (Arabic: {{ia|شِعب أبي طالب}}, valley of Abu Talib) is a valley between the [[Mount Abu Qubays]] and the [[Mount Khandama]] in [[Mecca]]. Seven years after [[Bi'tha]], [[Polytheist]]s of Mecca declared an economic and social boycott on the [[Prophet Muhammad (s)]], [[Banu Hashim]] and [[Muslim]]s. So they lived in Shi'b Abi Talib for three years under blockade.

This Shi'b is located near [[al-Masjid al-Haram]] and behind [[Safa and Marwa]] mountains. It was between [[Mount Abu Qubays]] and Mount Khandama.<ref>Ibn Hishām, ''al-Sīra al-nabawiyya'', vol. 1, p. 352.</ref> When a person exits al-Masjid al-Haram from Bab al-'Abbas gate, 'Ali gate, or al-Salam gate and passes Mas'a (the place [[sa'y]] is performed) an open space can be seen which is located below the Mount Abu Qubays which is the exact location of Shi'b Abi Talib. Today, only a small part of it is remained which is called Suq al-Layl located on the mountain opposite from Mas'a. Most of the historical houses and places of Shi'b Abi Talib are currently added to al-Masjid al-Haram in different expansions.<ref>Jaʿfarīyān, ''Āthār-i Islāmī-yi Makka wa Madina'', p. 151.</ref>

In addition, because Prophet Muhammad (s) was born in that Shi'b, then it was also called as Shi'b al-Mawlid (the birthplace valley).<ref>Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madina'', p. 114.</ref> The house of [[Khadija (s)]] where she and Prophet Muhammad (s) were living was also located in this valley. Also [[Lady Fatima (s)]] was born in that house<ref>Qāʾidān, ''Tārīkh wa āthār-i Islāmī-yi Makka wa Madina'', p. 114.</ref> and 'Abd Allah b. al-'Abbas was born and lived there as well.<ref>See: ''Akhbār al-dawla al-ʿAbbāsīyya'', p. 25.</ref>

The boycott of [[Banu Hashim]] was the most important report on the Shi'b Abi Talib. On the [[Muharram 1|first of Muharram]] in the seventh year after [[Bi'tha]]/[[Septermber 22]], 616,<ref>Muqrizī, ''Imtāʿ al-asmāʿ'', vol. 1, p. 44.</ref> a number of clans of [[Quraysh]] declared economic and social boycott against [[Prophet Muhammad (s)]], [[Banu Hashim]] and Banu 'Abd al-Muttalib except for [[Abu Lahab]] and his children<ref>Muqrizī, ''Imtāʿ al-asmāʿ'', vol. 1, p. 44.</ref> and they were forced to live with massive difficulties for three years.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref>

The leaders of Quraysh were irritated with the influence and astonishing expansion of Muslims and they tried to find a solution. When [[Hamza b. 'Abd al-Muttalib]] converted to Islam and young members of Quraysh showed tendencies toward Islam, besides considering the freedom of Muslims in [[Abyssinia]], Quraysh leaders were stunned as their plans failed to succeed. Therefore, they decided to declare economic and social boycott against Banu Hashim in order to stop increasing influence and expansion of Islam.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref>

The Polytheist held a meeting in [[Dar al-Nadwa]] and they drew up a treaty written by Mansur b. 'Akrama and signed by the supreme members of Quraysh council which was hanged inside [[Ka'ba]]. They took an oath that Quraysh clans would follow its principles until their last breath. Its principles were:

The text of this treaty was signed by all the prominent members of Quraysh except for [[Mut'im b. 'Adi]]<ref>Ṭabrisī, ''Iʿlām al-warā'', p. 72.</ref> and its principles were effectively administrated.<ref>Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 3, p. 84-86; Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 1, p. 163.</ref> [[Abu Talib]] invited Banu Hashim and told them to support [[Prophet Muhammad (s)]] and ordered all of Muslims in Mecca to move to Shi'b Abi Talib and settle there. He also put some guards around the valley. Living in Shi'b Abi Talib had some outcomes as well:

In the time of official ceremonies, Muslims were allowed to leave Shi'b temporarily in order to buy something, promote, or invite others to Islam.<ref>Ṭabrisī, ''Iʿlām al-warā'', p. 72.</ref> [[Prophet Muhammad (s)]] invited people in the time of [[hajj]] in the first year of boycott which aggravated the Polytheists. They came to [[Abu Talib]] and asked him to surrender Prophet Muhammad (s) as they wanted to kill him. Abu Talib reacted strongly and disappointed them.<ref>Ṭabrisī, ''Iʿlām al-warā'', p. 72-73.</ref> Because he was afraid that they would come to kill Prophet (s) in his sleep, he slept next to Prophet (s) and told one of his children to sleep on the other side of Prophet (s).

Spies of Quraysh were watching Muslims all the time so that no one would be able to give them food. However sometimes [[Hakim b. Hizam]],<ref>Ibn Hishām, ''al-Sīra al-nabawiyya'', vol. 1, p. 354.</ref> the cousin of [[Khadija (s)]], and [[Abu l-'As b. Rabi']]<ref>Ṭabrisī, ''Iʿlām al-warā'', p. 73.</ref> and [[Hisham b. 'Umar]] brought wheat and date to Banu Hashim in the middle of the nights. They put them on a camel and then they released the camel near the valley so that it could get to Banu Hashim.<ref>Ibn Hishām, ''al-Sīra al-nabawiyya'', vol. 1, p. 352.</ref>

[[Prophet Muhammad (s)]], his supporters, [[Khadija (a)]], and [[Abu Talib]] lived in harsh situations for three years and they used up the possessions of Khadija (s). Sometimes close relatives of Banu Hashim secretly gave Muslims food, despite the principles of the treaty. The endurance of Prophet Muhammad (s) and his supporters irritated Quraysh leaders. Most of them had a daughter, son, grand children or close relatives living in Shi'b, and they were looking for an excuse to end the treaty and set Muslims free.

In 10th year after [[Bi'tha]]/619-20, a night when [[Abu Jahl]] stopped Hakim b. Hizam from sending wheat to [[Khadija]]. Others interfered and criticized Abu Jahl for the severity of his actions. Gradually groups of Quraysh members felt guilty and started to support Banu Hashim, meanwhile Banu Makhzum (the rival of Quraysh) where enjoying easy life and Banu Hashim and 'Abd al-Muttalib where living in harsh situations. Finally the treaty ended and some decided to tear up the treaty. [[Ibn Hisham]] narrated from [[Ibn Ishaq]] that when they went to see the treaty in [[Ka'ba]], they noticed that it was miraculously eaten by termites except for the phrase "Bismik Allahumma" (In your name O Allah).<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 53.</ref>

According to another narration, God informed [[Prophet Muhammad (s)]] that the treaty was eaten by termites except for the phrase "Bismik Allahumma" and the Prophet (s) informed Abu Talib about the news.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 1, p. 234.</ref> Ibn Hisham has written that a group of scholars have said: "Abu Talib met Quraysh and told them: My cousin has said the treaty you have written is eaten by termites except for the name of God. See the treaty yourself and if he was right end the boycott and if he was wrong I will hand him over to you. When Quraysh leaders went to see the treaty, they were shocked to see that it was eaten by termites except for the name of God. Therefore, the boycott ended and Banu Hashim left the valley."<ref>Shahīdī, ''Tārīkh-i taḥlīlī-yi Islām'', p. 53; Ṭabrisī, ''Iʿlām al-warā'', p. 73-74.</ref>

==Word of Imam 'Ali (a) about the boycott==

:Our relatives (Quraysh tribe) decided to kill Prophet Muhammad (s) to end the lineage of Prophet (s). They decided our fate and posed oppressions against us, they blocked our access to water, they frightened Muslims, put spies to watch us and forced us to take shelter in a narrow valley. It was not enough for them as they launched attacks and battles against us and wrote treaties so that they should not eat, drink with us, they banned having any marital relations and trades with us. They put us at risk because we refrain from handing Prophet Muhammad (s) over to them, as they wanted to kill him and mutilate his body. Except for the [[hajj]] time, we were in danger of attacks. However God decided that we protected Prophet (s) restlessly. Our Muslim members were protecting him as they were promised rewards from God and our disbelievers were protecting him in order to protect their relatives and clan.<ref>Shūshtarī, ''Bahj al-ṣabāgha'', vol. 2, p. 355.</ref>

*Ibn Hishām, ʿAbd al-Malik. ''Al-Sīra al-nabawiyya''. Edited by Muṣṭafā l-Saqā & Ibrāhīm al-Aybārī & ʿAbd al-Ḥafīẓ al-Shalabī. Beirut: Dār al-Maʿrifa, n.d.

*Muqrizī, Aḥmad b. ʿAlī al-. ''Imtāʿ al-asmāʿ bi-mā li-l-Nabīyy min al-aḥwāl wa l-amwāl wa l-ḥafda wa l-amṭāʿ''. Edited by Muḥammad ʿAbd al-Ḥamīd al-Namīsī. Beirut: Dār al-Kutub al-ʿIlmīyya, 1420 AH.