𝑸𝑼𝑬𝑺𝑻𝑰𝑶𝑵❓
Where are the parents of the Prophet (peace and
blessings of Allaah be upon him)? Are they in Paradise or in Hell? We hope you
can tell us of a hadeeth which proves the answer?.
𝑨𝑵𝑺𝑾𝑬𝑹❗️
Praise be to Allah.
There is a hadeeth from the Prophet (peace and
blessings of Allaah be upon him) which indicates that they are in Hell.
Muslim (203) narrated from Anas (may Allaah be
pleased with him) that a man said: “O Messenger of Allaah, where is my father?”
He said: “In Hell.” When he turned away he called him back and said: “My father
and your father are in Hell.”
Al-Nawawi (may Allaah have mercy on him) said:
This shows that whoever dies in a state of kufr will be in Hell. And being
related to one who is close to Allaah will not avail him anything. It also
shows that whoever died during the fatrah (the interval between the Prophethood
of ‘Eesa (peace be upon him) and that of Muhammad (peace and blessings of
Allaah be upon him)) and was the follower of the way of the Arabs at that time,
which was idol worship, will also be among the people of Hell. There is no
excuse for the call not reaching them, because the call of Ibraaheem and other
Prophets (peace be upon them) had reached these people.
Muslim (976) narrated that Abu Hurayrah (may
Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “I asked my Lord for permission to pray for
forgiveness for my mother, but He did not give me permission. And I asked Him
for permission to visit her grave, and He gave me permission.”
It says in ‘Awn al-Ma’bood: “But He did not give
me permission” means: because she was a kaafirah (disbeliever) and it is not
permissible to pray for forgiveness for the kuffaar.
Al-Nawawi (may Allaah have mercy on him) said:
This shows that it is not permitted to pray for forgiveness for the kuffaar.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: When the Prophet
(peace and blessings of Allaah be upon him) said, “My father and your father
are in Hell,” he spoke with knowledge, for he did not speak on the basis of his
whims and desires, as Allaah says:
وَالنَّجْمِ إِذَا هَوَىٰ ١
“By the star when it goes
down (or vanishes).
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ ٢
Your companion (Muhammad) has neither gone astray
nor has erred.
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ ٣
Nor does he speak of (his own) desire.
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ٤
It is only a Revelation revealed”
[al-Najm 53:1-4]
Were it not that proof has been established
against ‘Abd-Allaah ibn ‘Abd al-Muttalib, the father of the Prophet (peace and
blessings of Allaah be upon him), the Prophet (peace and blessings of Allaah be
upon him) would not have said what he did about him. Perhaps he had heard
something that established proof against him on the basis of the religion of
Ibraaheem, because they used to follow the religion of Ibraaheem until the
innovations were introduced by ‘Amr ibn Luhayy al-Khuzaa’i and his innovations
became widespread among the people, such as the propagation of idols and
praying to them instead of to Allaah. Perhaps ‘Abd-Allaah had heard something
that showed him that the idol worship of Quraysh was wrong, but he still
followed them, and thus proof was established against him. Similarly, the
hadeeth which says that the Prophet (peace and blessings of Allaah be upon him)
asked for permission to pray for forgiveness for his mother but it was not
granted, and he asked for permission to visit her grave and he was permitted to
do so but not to pray for forgiveness for her, perhaps she had heard something
that established proof against her, or perhaps the people of the Jaahiliyyah
are to be treated as kuffaar as far as rulings in this world are concerned, so
we should not pray for them or pray for forgiveness for them, because outwardly
they seem to be kuffaar, and should be regarded and dealt with as such, and
their case in the Hereafter is for Allaah to judge.
Fataawa Noor ‘ala al-Darb
Al-Suyooti (may Allaah have mercy on him) was of
the view that the parents of the Prophet (peace and blessings of Allaah be upon
him) will be saved (from Hell), and that Allaah brought them back to life after
they had died and they believed in him.
This view was rejected by the majority of scholars
who ruled that the ahaadeeth which indicate that are fabricated (mawdoo’) or
very weak (da’eef jiddan).
It says in ‘Awn al-Ma’bood:
Most of the reports that been narrated to the
effect that the parents of the Prophet (peace and blessings of Allaah be upon
him) were brought back to life and believed in him and were saved are
fabricated and false. Some of them are very weak and cannot be saheeh under any
circumstances, as the imams of hadeeth are unanimously agreed that they are
fabricated, such as al-Daaraqutni, al-Jawzaqaani, Ibn Shaheen, al-Khateeb, Ibn
‘Asaakir, Ibn Naasir, Ibn al-Jawzi, al-Suhayli, al-Qurtubi, al-Muhibb,
al-Tabari, Fath al-Deen ibn Sayyid al-Naas, Ibraaheem al-Halabi and others. The
scholar Ibraaheem al-Halabi explained at length the fact that the parents of
the Prophet (peace and blessings of Allaah be upon him) have not been saved
from Hell in a separate essay, as did ‘Ali al-Qaari in Sharh al-Fiqh al-Akbar
and in a separate essay. The basis for this opinion is the soundness of this hadeeth (“My father and
your father are in Hell”). Shaykh Jalaal al-Deen al-Suyooti differed from the
huffaaz and scholars and affirmed that they had believed and had been saved,
and he wrote numerous essays on that topic, including al-Ta’zeem wa’l-Minnah fi
anna Abaway Rasool-Illaah (peace and blessings of Allaah be upon him)
fi’l-Jannah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) was asked: Is there any saheeh report from the Prophet (peace and
blessings of Allaah be upon him) that Allaah brought his parents back to life
so that they could become Muslims, then they died (again) after that?
He replied: There is no saheeh report to that effect
from the scholars of hadeeth. Rather the scholars are agreed that this is an
invented lie… There is no dispute among the scholars that this is one of the
most obvious of fabrications, as was stated by those who have knowledge. That
does not appear in any of the reliable books of hadeeth, either in the Saheehs
or the Sunans or the Musnads or any other well-known books of hadeeth. It was
not mentioned by the authors of the books of Maghaazi or Tafseer, even though
they narrated da’eef (weak) reports along with saheeh (sound) ones. The fact
that this is a lie is clear to any one who has any knowledge of religion. If
such a thing had happened there would have been a great deal of motivation to
transmit it, because it is something that is extraordinary on two counts: the
raising of the dead and believing after death. Such a thing would have been
more deserving of being transmitted than anything else. Since no trustworthy
narrated transmitted it, it may be understood that this is a lie.
Moreover, this goes against the Qur’aan and the
saheeh Sunnah, and the consensus of the scholars. Allaah says:
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا ٧١
“Allaah accepts only the
repentance of those who do evil in ignorance and foolishness and repent soon
afterwards; it is they whom Allaah will forgive and Allaah is Ever All‑Knower, All‑Wise. (Suratul Nisá'i :17)
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا ٨١
And of no effect is the repentance of those who
continue to do evil deeds until death faces one of them and he says: ‘Now I
repent;’ nor of those who die while they are disbelievers” for them we have
prepared a punishment most grievous. (Suratul Nisá'i :18)
So Allaah states that there is no repentance for
one who dies as a disbeliever. And Allaah says:
فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ ٥٨
“Then their Faith (in
Islamic Monotheism) could not avail them when they saw Our punishment. (Like)
this has been the way of Allaah in dealing with His slaves. And there the
disbelievers lost utterly (when Our Torment covered them)” [Suratul Ghaafir
:85]
So He tells
us that the way in which He deals with His slaves is that faith will be to no
avail once they have seen the punishment, so how about after death? And there
are other similar texts. Then he quoted the two hadeeth which we quoted at the
beginning of our answer.
Majmoo’ al-Fataawa, 4/325-327.
And Allah knows best.
Questions And Answers According To Qur'an And
Sunnah. Join Us...
𝐓𝐄𝐋𝐄𝐆𝐑𝐀𝐌👇
https://t.me/TambayoyiDaAmsoshi
𝐅𝐀𝐂𝐄𝐁𝐎𝐎𝐊👇
Https://www.facebook.com/groups/336629807654177
ﺳُﺒﺤَﺎﻧَﻚَ ﺍﻟﻠَّﻬُﻢَّ ﻭَﺑِﺤَﻤْﺪِﻙَ ﺃﺷْﻬَﺪُ ﺃﻥ ﻟَﺎ ﺇِﻟَﻪَ ﺇِﻻَّ ﺃﻧْﺖَ ﺃﺳْﺘَﻐْﻔِﺮُﻙَ ﻭﺃَﺗُﻮﺏُ ﺇِﻟَﻴْﻚ
*************
This text is one of the many fatwa (answers to questions based on authentic Islamic provisions) that are made available by Malam Khamis Yusuf. You can follow him on Facebook, Telegram, and WhatsApp.
No comments:
Post a Comment
ENGLISH: You are warmly invited to share your comments or ask questions regarding this post or related topics of interest. Your feedback serves as evidence of your appreciation for our hard work and ongoing efforts to sustain this extensive and informative blog. We value your input and engagement.
HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.