The next year too he faced the same situation.

The next year too he faced the same situation. Again he took a loan of fourteen thousand dirhams from `Abbas. `Abbas agreed to this arrangement on the condition that if Abū-Talib was unable to clear all the previous loans, he would have to transfer the office of Siqayah and Rifadah to `Abbas. Since he was not able to meet his commitment even the next year, he handed over the mantle to `Abbas. This kept on transferring to his offspring later on.

Abū-Talib conceded the authority to his brother, but continued to serve the Hajjis in his personal capacity. Abū-Talib had a very kind heart and was always affected with the hardship and troubles of others. Because of this trait in his nature, there always used to be a number of needy persons calling at his place almost every day. He was always keen to help them. He would also rescue the oppressed and troubled persons from the clutches of the unkind.

Therefore, when Abū-Salamah Makhzūmi returned from Abyssinia, Banū-Makhzūm started troubling him on account of his having embraced Islam. Abū-Salamah sought refuge from him. Abū-Talib gave refuge to him and publicly declared that the person was under his protection. He also declared that the Prophet of Islam, Muhammad (a.s) too enjoyed his protection.

When people from his tribe demanded Abū-Salamah to be handed over to them, Abū-Talib said that he was his nephew (he was al-Barra’ bint `Abd al-Muttalib’s son and thus his nephew). He told them that he was duty bound to give refuge to the person when he had sought it on account of his relationship with him. If he cannot give protection to his sister’s son, how would he be able to give protection to his brother’s son? Banū-Makhzūm could not pursue their demand any further.

In the Arab social structure when the norms of social veracity were dying, and moral turpitude was at its zenith, he saved himself from such aberrations. Gambling was rampant those days and people in most homes used to consume intoxicants. He neither turned towards gambling nor did he ever drink.

Ahmad ibn Zayni Dahlan writes: Abū-Talib, like his father, even in the Days of Ignorance considered intoxicants Haram (taboo) for himself.[1] Abū-Talib not only abstained from taboo things himself, he preached with others to the best of his capability to prevent them from the bad habits. He always strived for the reform of the society and the betterment of the country. He encouraged trading and search for fair livelihood.