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Abu Talib’s support for Prophet can only be measured by criterion of faith, piety: Mutahhari
“Historical reports state that in the She’b (valley) of Abi Talib (Quraysh boycott against Prophet Muhammad), Hazrat Abu Talib sometimes changed the place of the Prophet (p.b.u.h) several times in just one night (in fear of assassination by Quraysh), and these actions cannot be measured by any criterion except the criterion of faith.” said a member of the faculty of the Institute for Research on History and Life of AhlulBayt (a.s.).
The “International Conference of Hazrat Abu Talib (a.s.); Supporter of the Great Prophet (p.b.u.h)”, will be held, organized by the AhlulBayt (a.s.) World Assembly and with the cooperation of similar academic and cultural institutions.
Imam Hossein (a.s.) Holy Shrine”, Hazrat Abu Talib (a.s.) Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” are among the institutions that participate in holding this conference.
On this occasion, ABNA correspondent interviewed a member of the faculty of Research on History and Life of AhlulBayt (a.s.) at Islamic Sciences and Culture Academy, Dr. Hamid Reza Mutahari, on the necessity of holding the conference and the doubts have been raised about him.
ABNA: How is the character and position of Hazrat Abu Talib (a.s.) in Islam?
Dr. Mutahari: Congratulations on the arrival of the holy month of Ramadan. I also thank and appreciate the efforts of the AhlulBayt (a.s.) World Assembly to hold conferences about the AhlulBayt (a.s.).
In the past years, I have had the tawfiq of cooperating with the AhlulBayt (a.s.) World Assembly in multiple and various conferences. Previously, when Hojat al-Islam Dr. Najaf Lakzaei was the cultural deputy of the Assembly, and now that Hojat al-Islam Dr. Imani Moghaddam holds this position, conferences have been held and they have been successful in this field, and I wish success for the Assembly.
There is a lot to talk about the character of Hazrat Abu Talib (a.s.). When we study the history of Islam, we see that Abu Talib supported the Prophet (p.b.u.h) at a time when no one supported him, even before Hazrat Khadijeh (a.s.). However, the Prophet (p.b.u.h) had not yet been sent as a prophet at that time. The Prophet (p.b.u.h) grew up as a child under the custody of Hazrat Abu Talib (a.s.). Historical reports state that Abu Talib even preferred the Prophet (p.b.u.h) over his own children. The services that Hazrat Abu Talib did for the Prophet Muhammad (p.b.u.h) before and after the mission of the Prophet (p.b.u.h) cannot be measured by anything other than the criterion of faith. Abu Talib accepted the Prophet as a child in his family in such a way that he would not feel the loss of his parents. But more importantly, is the support during the Prophet’s mission. The services of Abu Talib and his defense of the Prophet (p.b.u.h) are such that they cannot be measured by any criterion except the criteria of faith, religion, piety, and Islam. For example, in the She’b Abi Talib, when the Bani Hashim were under siege and Boycott of Quraysh, Hazrat Abu Talib, changed the Prophet’s bed with the bed of his children and members of Bani Hashim (in fear of assassination by Quraysh). What does this show? There were other people and uncles of the Prophet (p.b.u.h), why didn’t they do those services? Why not only does Abu Lahab not do so, but he is also hostile to that Imam. Why did Abu Lahab not only don’t do such a service, but he was also hostile to the Prophet? These services by Hazrat Abu Talib show the position that the Prophet (p.b.u.h) has with Abu Talib, which is far beyond ethnic, tribal, and relative issues. The position of the Prophet (p.b.u.h) from the point of view of Abu Talib (a.s.) is the position of belief, religion, and leadership; it is a position that places the Prophet (p.b.u.h) much higher than the status of an ordinary and relative human being; the position of leader and prophet. Abu Talib believes in this and because of his belief, he supported the Prophet (p.b.u.h) and replaced Prophet’s bed with his child’s bed (in fear of assassination by Quraysh). Historical reports state that in the She’b (valley) of Abi Talib (Quraysh boycott against Prophet Muhammad), Hazrat Abu Talib sometimes changed the place of the Prophet (p.b.u.h) several times in just one night (in fear of assassination by Quraysh), and these actions cannot be measured by any criterion except the criterion of faith.
ABNA: How do you answer the doubts and questions that have been raised about the faith and belief of Hazrat Abu Talib in Islam (a.s.)?
Dr. Mutahari: Perhaps the most important factor in raising doubts about the faith of Hazrat Abu Talib (a.s.) is that he is the father of Imam Ali. If it were otherwise and Abu Talib was not Imam Ali’s father, these suspicions would have not been raised. Abu Sufyan is a person whose words and speech are blasphemous even after the demise of the Prophet (p.b.u.h) and this matter is quite clear. We can deduce Abu Sufyan’s disbelief from his words. Despite these characteristics, those who claim that Abu Talib did not convert to Islam do not say such things about Abu Sufyan. They want to decrease Imam Ali’s position. For that, they raise the lack of faith of Hazrat Abu Talib (a.s.) (Imam Ali’s father). Were it not for the opposition to Ali (a.s.), perhaps this suspicion would not have been raised in this way. However, although these doubts may be answered in various ways, the most important and convincing way to answer such doubts on Abu Talib’s faith is historical studies, I think. Historical studies show the faith of Abu Talib. History acquaints the man with the facts, and what has happened in reality is nothing but the faith and belief of Abu Talib in Islam and the Prophet (p.b.u.h). One of the examples of these facts is the poetry of Abu Talib (a.s.) which has been quoted in historical sources; poems that perfectly express his faith.
What can be referred to, are historical sources, and there are enough and sufficient historical sources to refer to Abu Talib’s faith.
ABNA: What is the necessity or necessities for holding a conference about Hazrat Abu Talib (a.s.)?
Dr. Mutahari: First of all, the organizers and officials of this conference must answer this question. But in the history of Islam, there are figures who, if not defended, the ground for attacking other personalities and beliefs would gradually be formed. This issue can be one of the necessities of holding this conference. Hazrat Abu Talib is not in the position of Imam Ali. In our belief as Shiites, Imam Ali (a.s.) is the Imam and Hazrat Abu Talib is not in this position. But he is one of the leading figures of Islam and one of the early supporters of this religion and its Prophet (p.b.u.h), and if we do not pay attention to the doubts that are raised about him and do not respond to them, these doubts may gradually enter the most sensitive areas and provide a basis for other doubts to be raised in our thoughts and ideas. Hazrat Abu Talib (a.s.) is one of the most important figures in the history of Islam that we need to answer the doubts about him. At the very least, we should feel indebted to such characters. Because if it were not for his services, Islam would definitely be affected in the early years. The Prophet (p.b.u.h) called the year in which he lost Hazrat Abu Talib (a.s.) and Hazrat Khadija (a.s.) as Aam al-Huzn (Year of Sorrow). In that year, when the Prophet left Mecca to invite people to Islam, he returned to Mecca with another person. It can be said that the Prophet (p.b.u.h) lost the support of the tribe after the demise of Abu Talib (a.s.). Because the head of the Bani Hashem tribe became another person who did not support the Prophet. When such a person has served the Prophet (p.b.u.h) so much, if we do not answer the doubts that have been raised against him, naturally these doubts provide a basis for the next stages of our beliefs to be affected.
ABNA: As a representative of the Islamic Propagation Office and Islamic Sciences and Culture Academy, as well as a member of the academic committee of the conference, what do you suggest for raising the academic level of the Abu Talib Conference?
Dr. Mutahari: In the academic committee, to strengthen the conference academically, points were raised that the conference should be held in a way that befits the personality of Hazrat Abu Talib. The first step was addressing the need for the participation of various scientific centers from the university and the seminary. So, it was stated in the conference poster that various seminary and university centers have participated in the conference. The need to ask university and seminary professors to write articles is one of the ways to strengthen the conference scientifically. In this regard, we had to motivate the writers. Therefore, the secretariat of the conference has done as such. One of these tasks is to register for the conference in the Islamic World Science Citation Center. Registration of the conference in the Islamic World Science Citation Center shows its high academic status. With the grace of God, this was done with the cooperation of colleagues in the conference secretariat, and the registration and final stages are underway. This motivates the writing, and the participation of academics and professors of the seminary and the university, as well as Ph.D. candidates and MA students.
Besides, another task suggested for the Secretariat is to order to write bespoken articles. There are professors in the seminary and university who have written works about Hazrat Abu Talib (a.s.) and are specialized in the field. For example, a researcher has written a dissertation or edited books on the subject of Abu Talib (a.s.). One of the ways to promote the conference scientifically is to ask such researchers to prepare bespoken articles for the conference; a task which is also being done at the secretariat.
Some people and professors have done a lot of work about Abu Talib (a.s.). But for whatever reason, they do not have the opportunity to present an article or book to the conference. One of the ways to strengthen the conference academically is to use the information of such people in the form of academic meetings or pre-conference and to have academic interviews with them, and the interview should be published in a special letter or the form of an article. Or we can invite them to the specialized committees that will be held on the day of the conference and to use their opinions.
ABNA: How do you advise for raising the awareness of teenagers and young people about the personality of Hazrat Abu Talib (a.s.)?
Dr. Mutahari: In the history of Islam, some figures, such as Hazrat Abu Talib (a.s.) or Hazrat Khadija (a.s.) are indeed oppressed and less attention has been paid to them. These figures are less known in this history. For example, if the academic community, both seminary, and university, is asked how much information they have about Hazrat Abu Talib (a.s.), I promise that the educated class has no much information on these figures. So is society. Now, what is the solution to increase awareness about Hazrat Abu Talib (a.s.)? The solution is to introduce these figures in different ways, one of which is to make feature films and serials or short films and animations of them. The figures can also be introduced to society in a short film (two or three minutes).
The reason why I bring the blessed name of Hazrat Khadijeh next to the name of Hazrat Abu Talib is that Hazrat Khadijeh died in the month of Ramadan and both of them passed away a short period in one year and their grief fell on the blessed heart of the Holy Prophet (p.b.u.h).
ABNA: How are the books about Hazrat Abu Talib (a.s.) and Hazrat Khadijeh (a.s.)?
Dr. Mutahari: Most of the books on this subject are thick and with a complicated text, and even educated people, students, and clerics do not want to read them. We have to publish these books in such a way that people are motivated to read them, and if these books are small in size with octavo size and have 40-50 pages, the readers who hold the book in their hands will want to read them, and therefore the figures are known. This suggestion is not specific to these two nobles and it is the same for other figures.
The appropriate action of the organizers of the Abu Talib Conference in the AhlulBayt World Assembly is to publish the special issues. This action can be very effective. It would be effective to introduce the character of Abu Talib if the special issues are published on the internet and in different social media channels and emailed to researchers, and electronically have been sent via academic associations of the seminary and partner associations such as Al-Mustafa (p.b.u.h) International University, Islamic Propagation Office of Qom Seminary and centers that cooperate with the assembly, and provide professors and researchers with them.
The AhlulBayt (a.s.) World Assembly held a competition on the book of the Leaders of Guidance, the volume related to Imam Hassan (a.s.), at the “Sebt al-Nabi” (Prophet’s Grandchild) conference. Regarding Hazrat Abu Talib (a.s.), the Assembly can hold the same work in the form of a painting contest for children which will be effective and will not cost much. Sections such as “Hazrat Abu Talib and the Prophet” for the contest can be introduced, and the paintings can even be published in a collection.
ABNA: What is the role of the “Islamic Propagation Office of Qom Seminary, and Islamic Sciences and Culture Research Institute” in holding the conference of Hazrat Aboutaleb?
Dr. Mutahari: The research Islamic Sciences and Culture Research Institute, as a scientific institution that has a special position in scientific societies, will strive to make this conference as good as possible. Appropriate announcements have been also made on various websites of the Islamic Propagation Office of Qom Seminary and the relevant social media. According to the emphasis of the esteemed president of the research institute, Dr. Najaf Lakzai, on the best possible cooperation for holding this conference, God willing, faculty members and researchers will try to make this conference more prosperous by writing articles and also cooperating in evaluating articles.
ABNA: Thank you for your time.
***
It should be mentioned that by the initiation of the AhlulBayt (a.s.) World Assembly, and support and cooperation of the similar institutions, including, “Imam Hossein (a.s.) Holy Shrine”, “Hazrat Aboutaleb Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” will be held on Rajab 25, 26 and 27, 1442 (March 9, 10 and 11, 2021) on the anniversary of the death of Abu Talib (a.s.).
The deadline for submitting academic works and articles to this conference has been extended until February 18, 2021.
To receive the academic call of the conference, click here.
The other program which will be held on the sideline of the conference is the “General Festival of Poetry about Hazrat Abu Talib (a.s.)”.
To receive the academic call for the Poetry Festival, click here.
“Historical reports state that in the She’b (valley) of Abi Talib (Quraysh boycott against Prophet Muhammad), Hazrat Abu Talib sometimes changed the place of the Prophet (p.b.u.h) several times in just one night (in fear of assassination by Quraysh), and these actions cannot be measured by any criterion except the criterion of faith.” said a member of the faculty of the Institute for Research on History and Life of AhlulBayt (a.s.).
The “International Conference of Hazrat Abu Talib (a.s.); Supporter of the Great Prophet (p.b.u.h)”, will be held, organized by the AhlulBayt (a.s.) World Assembly and with the cooperation of similar academic and cultural institutions.
Imam Hossein (a.s.) Holy Shrine”, Hazrat Abu Talib (a.s.) Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” are among the institutions that participate in holding this conference.
On this occasion, ABNA correspondent interviewed a member of the faculty of Research on History and Life of AhlulBayt (a.s.) at Islamic Sciences and Culture Academy, Dr. Hamid Reza Mutahari, on the necessity of holding the conference and the doubts have been raised about him.
ABNA: How is the character and position of Hazrat Abu Talib (a.s.) in Islam?
Dr. Mutahari: Congratulations on the arrival of the holy month of Ramadan. I also thank and appreciate the efforts of the AhlulBayt (a.s.) World Assembly to hold conferences about the AhlulBayt (a.s.).
In the past years, I have had the tawfiq of cooperating with the AhlulBayt (a.s.) World Assembly in multiple and various conferences. Previously, when Hojat al-Islam Dr. Najaf Lakzaei was the cultural deputy of the Assembly, and now that Hojat al-Islam Dr. Imani Moghaddam holds this position, conferences have been held and they have been successful in this field, and I wish success for the Assembly.
There is a lot to talk about the character of Hazrat Abu Talib (a.s.). When we study the history of Islam, we see that Abu Talib supported the Prophet (p.b.u.h) at a time when no one supported him, even before Hazrat Khadijeh (a.s.). However, the Prophet (p.b.u.h) had not yet been sent as a prophet at that time. The Prophet (p.b.u.h) grew up as a child under the custody of Hazrat Abu Talib (a.s.). Historical reports state that Abu Talib even preferred the Prophet (p.b.u.h) over his own children. The services that Hazrat Abu Talib did for the Prophet Muhammad (p.b.u.h) before and after the mission of the Prophet (p.b.u.h) cannot be measured by anything other than the criterion of faith. Abu Talib accepted the Prophet as a child in his family in such a way that he would not feel the loss of his parents. But more importantly, is the support during the Prophet’s mission. The services of Abu Talib and his defense of the Prophet (p.b.u.h) are such that they cannot be measured by any criterion except the criteria of faith, religion, piety, and Islam. For example, in the She’b Abi Talib, when the Bani Hashim were under siege and Boycott of Quraysh, Hazrat Abu Talib, changed the Prophet’s bed with the bed of his children and members of Bani Hashim (in fear of assassination by Quraysh). What does this show? There were other people and uncles of the Prophet (p.b.u.h), why didn’t they do those services? Why not only does Abu Lahab not do so, but he is also hostile to that Imam. Why did Abu Lahab not only don’t do such a service, but he was also hostile to the Prophet? These services by Hazrat Abu Talib show the position that the Prophet (p.b.u.h) has with Abu Talib, which is far beyond ethnic, tribal, and relative issues. The position of the Prophet (p.b.u.h) from the point of view of Abu Talib (a.s.) is the position of belief, religion, and leadership; it is a position that places the Prophet (p.b.u.h) much higher than the status of an ordinary and relative human being; the position of leader and prophet. Abu Talib believes in this and because of his belief, he supported the Prophet (p.b.u.h) and replaced Prophet’s bed with his child’s bed (in fear of assassination by Quraysh). Historical reports state that in the She’b (valley) of Abi Talib (Quraysh boycott against Prophet Muhammad), Hazrat Abu Talib sometimes changed the place of the Prophet (p.b.u.h) several times in just one night (in fear of assassination by Quraysh), and these actions cannot be measured by any criterion except the criterion of faith.
ABNA: How do you answer the doubts and questions that have been raised about the faith and belief of Hazrat Abu Talib in Islam (a.s.)?
Dr. Mutahari: Perhaps the most important factor in raising doubts about the faith of Hazrat Abu Talib (a.s.) is that he is the father of Imam Ali. If it were otherwise and Abu Talib was not Imam Ali’s father, these suspicions would have not been raised. Abu Sufyan is a person whose words and speech are blasphemous even after the demise of the Prophet (p.b.u.h) and this matter is quite clear. We can deduce Abu Sufyan’s disbelief from his words. Despite these characteristics, those who claim that Abu Talib did not convert to Islam do not say such things about Abu Sufyan. They want to decrease Imam Ali’s position. For that, they raise the lack of faith of Hazrat Abu Talib (a.s.) (Imam Ali’s father). Were it not for the opposition to Ali (a.s.), perhaps this suspicion would not have been raised in this way. However, although these doubts may be answered in various ways, the most important and convincing way to answer such doubts on Abu Talib’s faith is historical studies, I think. Historical studies show the faith of Abu Talib. History acquaints the man with the facts, and what has happened in reality is nothing but the faith and belief of Abu Talib in Islam and the Prophet (p.b.u.h). One of the examples of these facts is the poetry of Abu Talib (a.s.) which has been quoted in historical sources; poems that perfectly express his faith.
What can be referred to, are historical sources, and there are enough and sufficient historical sources to refer to Abu Talib’s faith.
ABNA: What is the necessity or necessities for holding a conference about Hazrat Abu Talib (a.s.)?
Dr. Mutahari: First of all, the organizers and officials of this conference must answer this question. But in the history of Islam, there are figures who, if not defended, the ground for attacking other personalities and beliefs would gradually be formed. This issue can be one of the necessities of holding this conference. Hazrat Abu Talib is not in the position of Imam Ali. In our belief as Shiites, Imam Ali (a.s.) is the Imam and Hazrat Abu Talib is not in this position. But he is one of the leading figures of Islam and one of the early supporters of this religion and its Prophet (p.b.u.h), and if we do not pay attention to the doubts that are raised about him and do not respond to them, these doubts may gradually enter the most sensitive areas and provide a basis for other doubts to be raised in our thoughts and ideas. Hazrat Abu Talib (a.s.) is one of the most important figures in the history of Islam that we need to answer the doubts about him. At the very least, we should feel indebted to such characters. Because if it were not for his services, Islam would definitely be affected in the early years. The Prophet (p.b.u.h) called the year in which he lost Hazrat Abu Talib (a.s.) and Hazrat Khadija (a.s.) as Aam al-Huzn (Year of Sorrow). In that year, when the Prophet left Mecca to invite people to Islam, he returned to Mecca with another person. It can be said that the Prophet (p.b.u.h) lost the support of the tribe after the demise of Abu Talib (a.s.). Because the head of the Bani Hashem tribe became another person who did not support the Prophet. When such a person has served the Prophet (p.b.u.h) so much, if we do not answer the doubts that have been raised against him, naturally these doubts provide a basis for the next stages of our beliefs to be affected.
ABNA: As a representative of the Islamic Propagation Office and Islamic Sciences and Culture Academy, as well as a member of the academic committee of the conference, what do you suggest for raising the academic level of the Abu Talib Conference?
Dr. Mutahari: In the academic committee, to strengthen the conference academically, points were raised that the conference should be held in a way that befits the personality of Hazrat Abu Talib. The first step was addressing the need for the participation of various scientific centers from the university and the seminary. So, it was stated in the conference poster that various seminary and university centers have participated in the conference. The need to ask university and seminary professors to write articles is one of the ways to strengthen the conference scientifically. In this regard, we had to motivate the writers. Therefore, the secretariat of the conference has done as such. One of these tasks is to register for the conference in the Islamic World Science Citation Center. Registration of the conference in the Islamic World Science Citation Center shows its high academic status. With the grace of God, this was done with the cooperation of colleagues in the conference secretariat, and the registration and final stages are underway. This motivates the writing, and the participation of academics and professors of the seminary and the university, as well as Ph.D. candidates and MA students.
Besides, another task suggested for the Secretariat is to order to write bespoken articles. There are professors in the seminary and university who have written works about Hazrat Abu Talib (a.s.) and are specialized in the field. For example, a researcher has written a dissertation or edited books on the subject of Abu Talib (a.s.). One of the ways to promote the conference scientifically is to ask such researchers to prepare bespoken articles for the conference; a task which is also being done at the secretariat.
Some people and professors have done a lot of work about Abu Talib (a.s.). But for whatever reason, they do not have the opportunity to present an article or book to the conference. One of the ways to strengthen the conference academically is to use the information of such people in the form of academic meetings or pre-conference and to have academic interviews with them, and the interview should be published in a special letter or the form of an article. Or we can invite them to the specialized committees that will be held on the day of the conference and to use their opinions.
ABNA: How do you advise for raising the awareness of teenagers and young people about the personality of Hazrat Abu Talib (a.s.)?
Dr. Mutahari: In the history of Islam, some figures, such as Hazrat Abu Talib (a.s.) or Hazrat Khadija (a.s.) are indeed oppressed and less attention has been paid to them. These figures are less known in this history. For example, if the academic community, both seminary, and university, is asked how much information they have about Hazrat Abu Talib (a.s.), I promise that the educated class has no much information on these figures. So is society. Now, what is the solution to increase awareness about Hazrat Abu Talib (a.s.)? The solution is to introduce these figures in different ways, one of which is to make feature films and serials or short films and animations of them. The figures can also be introduced to society in a short film (two or three minutes).
The reason why I bring the blessed name of Hazrat Khadijeh next to the name of Hazrat Abu Talib is that Hazrat Khadijeh died in the month of Ramadan and both of them passed away a short period in one year and their grief fell on the blessed heart of the Holy Prophet (p.b.u.h).
ABNA: How are the books about Hazrat Abu Talib (a.s.) and Hazrat Khadijeh (a.s.)?
Dr. Mutahari: Most of the books on this subject are thick and with a complicated text, and even educated people, students, and clerics do not want to read them. We have to publish these books in such a way that people are motivated to read them, and if these books are small in size with octavo size and have 40-50 pages, the readers who hold the book in their hands will want to read them, and therefore the figures are known. This suggestion is not specific to these two nobles and it is the same for other figures.
The appropriate action of the organizers of the Abu Talib Conference in the AhlulBayt World Assembly is to publish the special issues. This action can be very effective. It would be effective to introduce the character of Abu Talib if the special issues are published on the internet and in different social media channels and emailed to researchers, and electronically have been sent via academic associations of the seminary and partner associations such as Al-Mustafa (p.b.u.h) International University, Islamic Propagation Office of Qom Seminary and centers that cooperate with the assembly, and provide professors and researchers with them.
The AhlulBayt (a.s.) World Assembly held a competition on the book of the Leaders of Guidance, the volume related to Imam Hassan (a.s.), at the “Sebt al-Nabi” (Prophet’s Grandchild) conference. Regarding Hazrat Abu Talib (a.s.), the Assembly can hold the same work in the form of a painting contest for children which will be effective and will not cost much. Sections such as “Hazrat Abu Talib and the Prophet” for the contest can be introduced, and the paintings can even be published in a collection.
ABNA: What is the role of the “Islamic Propagation Office of Qom Seminary, and Islamic Sciences and Culture Research Institute” in holding the conference of Hazrat Aboutaleb?
Dr. Mutahari: The research Islamic Sciences and Culture Research Institute, as a scientific institution that has a special position in scientific societies, will strive to make this conference as good as possible. Appropriate announcements have been also made on various websites of the Islamic Propagation Office of Qom Seminary and the relevant social media. According to the emphasis of the esteemed president of the research institute, Dr. Najaf Lakzai, on the best possible cooperation for holding this conference, God willing, faculty members and researchers will try to make this conference more prosperous by writing articles and also cooperating in evaluating articles.
ABNA: Thank you for your time.
***
It should be mentioned that by the initiation of the AhlulBayt (a.s.) World Assembly, and support and cooperation of the similar institutions, including, “Imam Hossein (a.s.) Holy Shrine”, “Hazrat Aboutaleb Research and Publishing Institute”, “The World Forum for Proximity of Islamic Schools of Thought”, “Islamic Sciences and Culture Academy of Islamic Propagation Office”, “Al-Mustafa International University”, “Hawza Language teaching center”, “International University of AhlulBayt (a.s.)”, “Mirath-e Nabowat Cultural Institute”, “Jamiat al-Zahra Seminary University”, “Zorria al-Nabawia Research Center”, “Qasem ibn al-Hassan (a.s.) Religious-Cultural Institute”, and “Abna al-Rasoul Cultural and Artistic Institute”; international conference “Hazrat Abu Talib (a.s.), Supporter of the Great Prophet (p.b.u.h)” will be held on Rajab 25, 26 and 27, 1442 (March 9, 10 and 11, 2021) on the anniversary of the death of Abu Talib (a.s.).
The deadline for submitting academic works and articles to this conference has been extended until February 18, 2021.
To receive the academic call of the conference, click here.
The other program which will be held on the sideline of the conference is the “General Festival of Poetry about Hazrat Abu Talib (a.s.)”.
To receive the academic call for the Poetry Festival, click here.