Wednesday, 13 June 2012

THE PARENTS OF PROPHET WERE MUSLIMS


This writing concerns the question of the ruling (Hukm) that the Father and Mother of The Prophet (SallAllahu ‘Alaihi wa Aalihi wa Sallam) are (believed to be) saved and not in Hellfire as many points have been enumerated upon the belief of the parents of the Holy Prophet Muhammad  (SallAllahu 'Alaihi wa Sallam) - whether they were Believers or not, and whether they believed in the Oneness of Allah or not. Some theologians, basing their evidence on superficial meanings, have gone to the extent of even quoting Quranic injunctions to refer to them as "People of Hell." (Ma'az-Allah) However, there are four main points of view on this subject, which are:

1. Some state that they were not Muslims in their own lifetime, neither were they Muslims after passing away.
2. Some say that one should remain silent on this matter and that Almighty Allah knows best.
3. Some hold the view that they were not Muslims in their own life times, but they are now Muslims.
4. Others are of the opinion that they were Muslims during their life in this world and even after passing away and that they believed in the Oneness of Allah.

The last opinion is without doubt correct and accepted by the majority of scholars and Jurists and This has been declared by the majority of the scholars, and in reaching that declaration they have several methods (masalik).

The ones who prefer to remain silent mention that are proofs substantiating their belief as well as proofs refuting their belief and it is because of this, they say, that one should remain silent.

The ones who say that during their life on this world they were disbelievers and that they became Muslims after death, also bring forth their proof in form of a famous tradition reported by Hadrat Ayesha Siddiqah (Radi Allahu Anha). She was reported to have stated that on Hujjatul Wida (Farewell Pilgrimage), the parents of Rasoolullah (SallAllaahu Alaihi wa Sallam) were made to rise from their graves and recite the Kalima. This Tradition has been quoted by Jami, reported from Imam Qurtabi and Imam Naseerudin.

Justice of al-Qur'an al-Kareem:
1. Allāh SubHanuhu wa Ta'ala the Most Exalted, states in the Holy Qur’ān:
وتوکل علی العزیز الرحیم الذی یرٰک حین تقوم وتقلبک فی السٰجدین
And put your trust in the Exalted in Might, the Merciful. Who sees you standing forth (in Salāh). And sees your movements among those who fall prostrate (do Sajdah) . [Ash-Shu'ara, verse 217-219]

Imām Fakhr al-Dīn al-Rāzī Radi ALLAHu Ta'ala Anho states

“The meaning of this Ayah proves that the entire ancestors of the Holy Prophet SallAllahu Alaihi wa Sallam are Muslimīn and Imām al-Suyootī Radi ALLAHu Ta'ala Anho, Imām Ibn H ajr Radi ALLAHu Ta'ala Anho and ‘Allāmah Zarqānī Radi ALLAHu Ta'ala Anho etc. have all confirmed and acknowledged this argument.” [MafatiH al Gayb, 26:219 - Sharha Zarqani, 1:174]

It is in Tafsir Jamal:

Oh Prophet, whichever believing men and women’s wombs and generations you passed through from Adam and Hawwa to 'AbdAllah and Amina, Allah is watching all of them. All of your ancestors, whether men or women, are believers. [al-Jumal, 3:396]

It is in Sawi ‘ala al-Jalalayn:

'Sajidin' refers to believing people and the verse means that from Adam to 'AbdAllah, whichever wombs and generation of believers that the Prophet SallAllahu 'Alaihi wa Sallam passed through, Allah saw them. This verse proves that all of his ancestors were believers. [Sawi, 3:287]

2. The Sublime Lord Allāh SubHanuhu wa Ta'ala states:
ولعبد مؤمن خیر من مشرک
And a slave man who believes is better than an Unbeliever. [Al-Baqarah, Verse 221]

Sayyidunā Rasoolullāh SallAllahu Alaihi wa Sallam states:

بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا حَتَّى كُنْتُ مِنْ الْقَرْنِ الَّذِي كُنْتُ فِيهِ
I was sent from amongst the best of families in every generation until the generation I was born in. [Bukhari, 1:503]

Amīr al-Mu‘minīn Sayyidunā ‘Alī al-Murtudāh Radi ALLAHu Ta'ala Anho states in a SaHīH Hadīth:

لم يزل على وجه الدهر (الارض) سبعة مسلمين فصاعد أفلولا ذالك هلكت الارض و من عليها
In every generation there are always present at least seven Muslims and if they are not present then all the dwellers of the earth would perish. [Sharha Zarqani, 1:174]

It is recorded in the SaHīH Hadīth of the ‘Alim of al-Qur’ān, the Power of this Ummah, Sayyidunā ‘Abdullāh ibn ‘Abbās Radi ALLAHu Ta'ala Anho:

مَا خَلَت الاَرْض مِن بَعدَ نُوحٍ مِن سَبعَةَ يَدفَعُ الله لَهُم عَن اَهلِ الاَرضِ
After Sayyidunā Nabī Nooh Alaihis Salam, this earth was never empty of at least seven sincere servants of Allāh SubHanuhu wa Ta'ala (Mu‘min) and it is due to them that Almighty Allāh SubHanuhu wa Ta'ala protects the dwellers of the earth. [Sharha Zarqani, 1:174 - al-Hawi lil Fatawa, 2:212]

When it is clearly established from the SaHīH Hadith that certainly  there always exist on earth at least ‘seven’ pious believers in every generation and it is also proven from a SaHīH Hadith of al-Bukhārī that the lineage from which the Beloved Habīb SallAllahu Alaihi wa Sallam was born, was indeed in all generations and families, the best and most excellent. Accordingly, the Holy Qur’ān also testifies that a Kāfir born from no matter how pious a family will never be better than a believing servant (Muslim). Hence, it is incumbent that the lineage from which the beloved Prophet SallAllahu Alaihi wa Sallam was born had to be in every generation from amongst those seven pious and beloved servants of Allāh SubHanuhu wa Ta'ala or else it would be contradicting the SaHīH Hadith and the command of Almighty Allāh SubHanuhu wa Ta'ala.

Imām AHmad Rīdā Radi ALLAHu Ta'ala Anho comments

أقول و المعنى ان الكافر لايستأهل شرعاً ان يطلق عليه انه من خيار القرن لاسيماوهناك المسلمون صالحون و ان لم ير الخيرية الاّ بحسب النسب فافهم
So I say; according to the Divine Law, a Kāfir does not deserve any  credibility attributed to him especially amongst the noble of the time. This is so because in that golden age, verily there were also pious believers present whose piety was not apparent except for those who were recognized by the virtue of their ancestry. Now you decide.

The illustrious Imām and seal of the Huffāz, Allāmah Jalāl al-Millat  wad-Dīn al-Suyootī Radi ALLAHu Ta'ala Anho also uses the same proof in his argument on this subject.
. The Lord of the Universe SubHanuhu wa Ta'ala states:

انما المشرکون نجس
Truly the Pagans are impure. [At-Tawbah, verse 28]

And, in a Sahīh Hadīth Sharīf the Prophet of Allāh SallAllahu Alaihi wa Sallam states:

لم يزل الله ينقلني من الاصلاب الطيبة الطاهرة مصفى مهذباً لاينشعب الا كنت في خيرهما
Almighty Allāh SubHanuhu wa Ta'ala always transferred me from one pure and sacred progenitor to another. When this pure and sacred generation gave birth to two branches, I was born from the best amongst the two. [Dalail an Nabuwwah, 1:11/12]

Another Prophetic narration states:

لم ازل انفل من اصلاب الطاهر ين الى ارحام الطاهرات
I was always transferred from the backs of pure males to the backs of pure females. [Sharha Zarqani, 1:174]

The Hadīth Sharīf reports:

لم ازل انفل من اصلاب لاكر يمة و الارحام الطاهرة حتى اخرجني من بين ابوى
Allāh SubHanuhu wa Ta'ala always transferred me from pious backs to pure wombs until I was from my parents. [Ash-Shifa, 1:63]

It is therefore necessary that the ancestors of the Sayyidunā Rasoolullāh SallAllahu Alaihi wa Sallam all be pure, pious and certainly be believers (Mu‘min) subscribing to the highest form of Imān and TawHīd because the Holy Qur’ān is explicit that no Mushrik or Kāfir has a share in purity and piety. This proof is documented by the great Imām and pride of the Ummah, ‘Allāmah al-Warā, Fakhr al-Dīn Rāzī Radi ALLAHu Ta'ala Anho and great luminaries like Imām Jalāl al-Dīn al-Suyootī Radi ALLAHu Ta'ala Anho, also MuHaqqiq Sanusī Radi ALLAHu Ta'ala Anho, ‘Allāmah Tilmisānī Radi ALLAHu Ta'ala Anho the commentator of “Shifā of  Qādī al-‘Ayād”, Imām Ibn H ajr al Makkī Radi ALLAHu Ta'ala Anho and Imām Sayyid MuHammad ibn ‘Abd al-Baqi Zarqānī Radi ALLAHu Ta'ala Anho have all verified and acknowledged this fact.

4. The Compassionate Lord SubHanuhu wa Ta'ala states:

اللہ اعلم حیث یجعل رسالته
Allāh SubHanuhu wa Ta'ala knows best where (and how) to carry out His mission. [Al-An‘'aam, Verse 124]

The above Ayah clearly advocates the fact that Almighty Allāh SubHanuhu wa Ta'ala selects the most appropriate and exalted of His creation to bestow the Risālah (Prophethood). Therefore, Allāh SubHanuhu wa Ta'ala has not blessed any undignified nation or person with the Amānah of Prophethood. Furthermore, what can be more undignified or filthy than Kufr and Shirk and why should He SubHanuhu wa Ta'ala entrust the stately station of Risālah on them? The Kuffār and Mushrikīn are worthy of Divine Anger and Wrath while the station of Prophethood demands Mercy and Compassion
Witness from Ahadith ash-Sharif:

1. In the narration of Al-Zahrī Radi ALLAHu Ta'ala Anho from Sayyidunā Anas ibn Mālik Radi ALLAHu Ta'ala Anho by Imām Bayhaqī Radi ALLAHu Ta'ala Anho and Imām Ibn ‘Asākir Radi ALLAHu Ta'ala Anho that the beloved of Allāh SallAllahu Alaihi wa Sallam said:
انا محمد بن عبدالله بن عبدالمطلب بن هاشم بن عبدالمناف بن قصى بن كلاب بن مرّة بن كعب بن لوى بن غالب بن فهر بن مالك بن النضر بن كنانه بن خز يمه بن مدركه بن نزار معد بن عدنان ما افترق الناس فرقتين الا جعلنى الله في خيرهما فاخر جت من بين ابوي فلم يصيني شئ من عهد الجاهلية و خرجت من نكاح و لم اخر ج من سفاح من لدن آدم حتى انتهيت الى ابي و امي فانا خيركم آباء و في لفظ فانا خيركم نسباً و خيركم اباً
I am MuHammad s/o ‘Abd Allāh s/o’Abd al-Muttalib s/o Hāshim s/o ‘Abd al-Munāf s/o Qusayy s/o Kilāb s/o Marrā s/o Ka‘b s/o Lawī s/o Ghālib s/o Fahar s/o Mālik s/o al-Nadar s/o Kinānā s/o Khuzaymā s/o Mudrakā s/o Nazār s/o Ma ‘d s/o Adnān [after relating 21 pious generations, he said], never at any time when people were divided into two groups that Allāh SubHanuhu wa Ta'ala made me of the best of them. So I was born from my parents in a state that was pure of all evils of the years of ignorance and I was born from a pure valid NikaH . All my ancestors from Nabī Ādam till my parents were the pure and best of people on earth and  my father was the best of father amongst you. [Dalail an Nabuwwah, 1:174-179 / Tarikh-e-Damishq, 3:30]

This Hadīth Sharīf mentions 3 important points:

- Firstly, the negation of all corruption and its infiltration or impact on his pure ancestors in the years of Jahiliyyah which is a sound proof on its own because the most common of sins was Zinā (adultery).
- Secondly, immorality amongst which Zinā is top of the list and this was out rightly refuted.
- Thirdly, the H abīb SallAllahu Alaihi wa Sallam said that his father  is the best amongst the father of all generations and Sayyidunā Zayd bin ‘Amr Radi ALLAHu Ta'ala Anho was certainly amongst the forefather who were pure Muwahhids.

2. The Intercessor of the Day of Reckoning SallAllahu Alaihi wa Sallam states:

ان الله ابي لى ان اتز و ج الامن اهل الجنة
Verily, Allāh SubHanuhu wa Ta'ala has ordained for my NikaH only women from Ahle Jannah. [Tarikh-e-Damishq, 73:110]

If Allāh SubHanuhu wa Ta'ala disliked His Beloved H abīb SallAllahu Alaihi wa Sallam to have a Kāfirah or Mushrikah as a wife, then how would He SubHanuhu wa Ta'ala allow his birth from the blood of a Kāfirah or Mushrikah?

3. Umm al-Mu‘minīn Sayyidah ‘A’yeshā Siddiqah Radi ALLAHu Ta'ala Anho narrates:

اخر ج الخطيب عن عائشة رضى الله تعالى عنها قالت حج بنا رسول الله صلى الله تعالى عليه و سلم فمرّ بى عقبة الحجون و هو باك حزين مغتم ثم ذهب و عاد و هو فرح متنسم فسألته فقال ذهت الى قبر امي فسألت الله ان يحيها فأمنت بي و ردها الله
We were present with the Prophet of Allāh SallAllahu Alaihi wa Sallam on the journey to H ajjat al-Widā when we passed by ‘Uqbat al- Hajoon, the Nabī SallAllahu Alaihi wa Sallam visited the Grave of his Beloved Mother Sayyidah Ā’minah Radi ALLAHu Ta'ala Anho. He stood very sad, crying at her graveside and looked very depressed. Tears rolled down his cheeks but when he departed from there he looked exceptionally happy, delighted and full of smiles. Sayyidah ‘A’ieshah Radi ALLAHu Ta'ala Anho asked him the reason for both these extreme diverse moods. He replied; “When I visited the grave of my Mother, I pleaded to Allāh SubHanuhu wa Ta'ala to resurrect her. Allāh SubHanuhu wa Ta'ala accepted my Du‘a and resurrected her. She read the Kalīmah and brought Imān on me. Thereafter, Allāh SubHanuhu wa Ta'ala returned her to her grave where she now peacefully sleeps.” [Khasais al-Kubra, 2:104]
بارك فيك الله من غلام يا ابن الذي من حومة الحمام
نخابعون الملك المنعام فودى غداة الصرب باسهام
بمائة من الابل السوام و ان صح ماانصرت في المنام
فانت مبعوث الى الانام تبعث في الحل و في الحرم
تبعث في التحقيق و الاسلام دين ابيك البرابر اهام
فالله اناهك عن الاصنام ان لا تواليها مع الاقوام
O Pure Son! My Allāh keep Barakāt in you 4. Umm Samā’ah Asmā bint Abi-RaHm Radi ALLAHu Ta'ala Anho narrates from her mother who was present with Sayyidah Āminah Radi ALLAHu Ta'ala Anho before she passed away: Sayyidunā MuHammad SallAllahu Alaihi wa Sallam was about 5 or 6 years old sitting at his mother’s head side. The compassionate mother looked at her beloved son and said these words:

O Beloved Son! By him, who is saved from the house of death.
By the help of the generous King, Allāh
The morning in which a ballot was put,
A hundred tall camels sacrificed in thanksgiving
If it is correct according to what I dreamt,
Then you will be made the Prophet of the Universe
which is the Religion of your pious Father Ibrā’hīm.
I give you the oath of Allāh and forbid you from the Idols
And do not have friendship with such nations.

[Mawahib al Laduniya, 1:169 / Dalail an-Nabuwwah]

This final testimony and advice of Hadrat Sayyidah Āminah Radi ALLAHu Ta'ala Anho to her Karīm and Darling Son just moments before departing from this mundane world, AlHamdulillāh, is about TawHīd and refutation of Shirk. Her golden words are as radiant as the mid-day sun which clearly announces her declaration of steadfastness on Islām’ and the ‘Pure Dīn’ of Sayyidunā Nabī Ibrā’hīm Alaihis Salam. Besides this, what else is known as Īmān al- Kāmil ?

And furthermore, there is full confirmation of the declaration of the  Risālah of Sayyidunā Rasoolullāh SallAllahu Alaihi wa Sallam which he later made in his general public announcement of Prophethood. [This certainly completes the required verification of both, the TawHīd of Allāh SubHanuhu wa Ta'ala and the Risālah of the Nabī SallAllahu Alaihi wa Sallam. What more is now required to qualify for Īmān al-Kāmil ?]

5. Thereafter, Sayyidah Āminah Radi ALLAHu Ta'ala Anho said:

كلّ حى ميت ، و كلّ جديد بال ، و كلّ كبير لفينى و انا متينه و ذكرى باق و قد تركت خير و ولدت طهرا
Every life has to die, every new thing will eventually get old and no  matter how big a thing may be, it will one day perish. I am dying but my remembrance will always remain. And what a great gift am I leaving behind and what exceptional purity was born from me. [Mawahib al Laduniya, 1:70]

These were her last words and she passed away after uttering them.

انا لله و انا اليه راجعون ، رضى الله تعالى عنها و صلى الله تعالى على ابنها الكر يم و ذويه و بارك و سلم

The Perception of her Imān and Prediction is worthy of deliberation! She predicts; “I will die but my remembrance will always remain.” In this world, thousands of princesses with crowns and kingdoms came and went with great spectacle, but they eventually became unknown dust and patches of the earth. Who remembers them and how many people know their names? On the contrary, who does not know the name of the chaste and honourable mother of the beloved Nabī SallAllahu Alaihi wa Sallam? She is remembered with admiration and dignity in all four corners of the world and even in the serene Heavens of the arcane territories. The skies and earths echo with her praises sung by both man and Angels. These echoes will be heard till Eternity.

6. Hadrat ‘Ayesha Radi Allahu Ta'ala Anha narrates that the Prophet SallAllahu 'Alaihi wa Sallam once asked Jibril 'Alaihis Salam about the superiority of his family. So, Jibril 'Alaihis Salaam replied:
"I saw the whole world – the east and the west – I did not find one person greater than you and no family greater than Bani Hashim." [Mishkat al-MasabiH, Page 511]
Belief of the Illustrious A‘immah and Exalted ‘Ulamāh of Dīn:

It is important to present the views of relied upon the Illustrious A‘immah and Exalted ‘Ulamāh of Dīn so that it becomes clear that one should consider the Parents of the Prophet SallAllahu 'Alaihi wa Sallam as Muslims.

1. Imam Fakhr al-Din Razi writes regarding the mentioned verse:

This verse proves that all the ancestors of the Prophet SallAllahu 'Alaihi wa Sallam were Muslims. [Tafsir al-Kabir]

2. Imam ibn Hajar al-Makki writes:

All the fathers and mothers of the Prophet SallAllahu 'Alaihi wa Sallam up to Adam and Hawwa are Muslims, not Kafirs. This is because Kafirs are impure, not clean (and the Qur’an and hadiths have declared his ancestors to be pure). [Afdal al-Qura]

3. Imam Qurtubi writes about the specialities of the Prophet SallAllahu 'Alaihi wa Sallam:

Being made alive and declaring their Islam is impossible neither rationally nor in the Shari’ah because at many places, the Qur’an has talked of making the dead alive. Such as the murdered man from Bani Isra’il becoming alive and informing of his murderer. ‘Isa 'alaihis salam too made the dead alive miraculously and also the hadiths mention our Prophet SallAllahu 'Alaihi wa Sallam giving life to the dead on numerous occasions. When all this is proven, then the parents of the Prophet SallAllahu 'Alaihi wa Sallam being made alive and embracing Iman should be accepted. Moreover, this is a miracle of the Prophet SallAllahu 'Alaihi wa Sallam. [al-Tadhkirah, 1:25]

4. Imam Zarqani offers some advice:

Oh Muslim, when someone asks you about the parents of the Prophet SallAllahu 'Alaihi wa Sallam, then reply that they are from the people of paradise. [Zarqani ‘ala al-Mawahib, 1:186]
5. Imam Jalal al-Din Suyuti has written 7 different works on this topic in which he has proven that the parents of the Prophet SallAllahu 'Alaihi wa Sallam are people of paradise. His books include:

1. Masalik al-Hunafa fi Walidi al-Mustafa
2. al-Duruj al-Manifa fi al-Aba’ al-Sharifa
3. al-Maqal al-Sundusiya fi al-Nisbat al-Mustafawiya
4. al-Ta’dhim wa al-Mannah fi An Abawi RasulAllah fi al-Jannah
5. Nashr al-‘Alamin al-Manifin fi Ihya’ al-Abawayn al-Sharifayn
6. al-Subul al-Jaliyah fi al-Aba’ al-‘Aliyah
7. al-Fawa’id al-Kaminah fi Iman al-Sayyidah Amina

6. Imam Shami writes:

It is in the hadith that the parents of the Prophet SallAllahu 'Alaihi wa Sallam embraced Iman miraculously. Relied upon scholars such Imam Qurtubi and Hafidh Nasir al-Din Dimashqi have graded the hadith as Sahih. All this happened miraculously to show the honour of the Prophet SallAllahu 'Alaihi wa Sallam. [Fatawa Shami, 1:298]

7. Imam ibn Nujaym writes:

It is permissible to send damnation upon every dead person but because the parents of the Prophet SallAllahu 'Alaihi wa Sallam professed Islam after being made alive; hence, it is not allowed upon them. [al-Ashbah wa al-Nadha’ir, Page 453]

8. Qadi Abu Bakr ibn al-‘Arabi was asked about a person who says the parents of the Prophet SallAllahu 'Alaihi wa Sallam are in hell. The Qadi replied:
Such a person is damned according to the verse: Those who malign Allah and His Messenger – Allah has cursed them in this world and in the hereafter, and has prepared for them a humiliating punishment [33:57]. There can be nothing more maligning than saying that someone’s parents are in the fire. [Ruh al-Ma’ani]
9. Imam Alusi writes in the commentary of ‘And your movements among those who prostrate themselves before Allah’ [26:219]:

Most leading Sunni scholars have used this verse to prove the Iman of the parents of the Prophet SallAllahu 'Alaihi wa Sallam. [Ibid, 2:442]

10. Imam Nasir al-Din ibn al-Munir Maliki writes in his al-Muqtafa fi Sharaf al-Mustafa:

It is in the hadith that the Prophet SallAllahu 'Alaihi wa Sallam prayed to Allah and his parents became alive and believed in him. They both affirmed and returned in the state of Iman. [Nashr al-‘Alamin, Page 57]

11. Imam Dayar bakri has stated this is the opinion of most of the scholars of the nation. He writes:

It is the opinion of most scholars and leaders that the parents of the  Prophet SallAllahu 'Alaihi wa Sallam will be saved in the hereafter and if there is an opinion apart from this, these people know it better. [Tarikh al-Khamis, Page 301]

12. It is documented in Kitāb al-Khamīs:
مذهب جمع كثير من الائمة الاعلام الى ام ابوى النبي صلى الله تعالى عليه و سلم ناجيان محكوم لهما بالنجاة في الآخرة دهم اعلم الناس باقوال من خالفهم قال بغير ذلك ولايقصرون عنهم في الدرجة و من احفظ الناس للاحاديث و اللآثار و انقد الناس بالاولة التى استدل بها اولئك فانهم جامعون لانواع العلوم متضلعون من الفتون خصوصا الار بعة التى استمد منها هذه المسألة فلا نظن بهم انهم لم يقفوا على الاحاديث التى اسدل بها اولئك معاذ الله بل وقفوا عليها و خاضو عمرتها و اجالوا عنها بالاجوبة المرضيه التى لايردها منصف و اقام الماذ هيو اليه ادلة قاطعة كالجبال الرواسى اه مختصرا
A big Jamā’at of senior renowned A‘immah and Huffāz of Hadīth who were not only masters of Hadīth but also ‘Ālims of all sciences of Knowledge, unanimously agree that the Parents of the Nabī SallAllahu Alaihi wa Sallam are Nājī and it cannot be imagined that these luminaries were unaware of those Ahādith which was used in this subject by the objectors to prove otherwise. [Ma‘āz-Allāh!] This was not so, but they were definitely aware and also intensely pondered over them thoroughly and then issued such appealing rulings that no individual with justice would reject them. They formulated powerful and irrefutable proofs acknowledging the Imān of the August Parents that stands as immovable mountains. [Kitāb al-Khamīs, 1:230]

13. Shaykh ‘Abdul Haq MuHaddith Dehlawi has written on the issue extensively. He writes:

The issue of the Islam of the parents of the Prophet SallAllahu 'Alaihi wa Sallam was veiled from the earlier scholars and became apparent to the latter scholars. However, the latter scholars proved their Islam using evidences. Not only this, they proved the Islam of all fathers and mothers until Adam 'Alaihis Salam. This was concealed from the earlier scholars and Allah made it apparent upon the latter scholars and Allah chooses whom He wills for His mercy and grants from His grace what He wills. [Ashi’at al-Lum’at, 1:717-718]

ان ابآء النبي صلى الله تعالى عليه و سلّم غير الا نبيآء و امّهاته الى آدم و حوا ليس فيهم كافر لان الكافر لايقال في حقه انه مختار و لاكر يم و لاطاهر بل نجس و قد صرحت الاحاديث بانهم مختارون و ان ابآء كرام و الامهات طاهرات و ايضا قال الله تعالى و تقبلك في الساجدين على احد التفاسير فيه ان المراد منتقل نوره من ساجد و حينئذ فهذا صر يح في ان ابوى النبي صلى الله تعالى عليه وسلم آمنة و عبدالله من اهل الجنة لانهما اقرب المختارين له صلى الله تعالى عليه و سلم هذا هو الحق بل في حديث صحيحه غير واحد من الحفّاظ و لم يلتفتوا لمن طعن فيه ان الله تعالى احياهما فامنا به الخ مختصر او فيه طول
14. Imām Ibn Hajar Makkī Radi ALLAHu Ta'ala Anho states that numerous Huffāz [MuHaddithīn] have authenticated this. It is recorded in “Umm al-Qurah”:
All the Prophets in the geneology of Sayyidunā Rasoolullāh SallAllahu Alaihi wa Sallam are Prophets (pure), besides them, not a single forefather (of the H abīb e) traced up till Sayyidunā Ādam Alaihis Salam was a Kāfir. No Kāfir is regarded pure or honourable or beloved while numerous AHādith explicitly state that the forefather and foremothers of the H abīb SallAllahu Alaihi wa Sallam were all Believers, honourable and beloved in the Divine Court of Allāh SubHanuhu wa Ta'ala. Another Tafsīr of the Āyah [ و تقبلك في الساجدين ] is that the Noor of the Nabī SallAllahu Alaihi wa Sallam was transferred from one Sājid to another. Hence it is clear that the noble Parents of the Nabī SallAllahu Alaihi wa Sallam, i.e. Sayyidunā ‘Abdullāh Radi ALLAHu Ta'ala Anho and Sayyidah Āminah Radi ALLAHu Ta'ala Anho are Ahle Jannah because they are amongst those fortunate servants whom Allāh SubHanuhu wa Ta'ala chose to be the parents of, and the closest to His August Rasool SallAllahu Alaihi wa Sallam.This is the correct concept, in fact, another Hadīth Sharīf which is accepted by numerous MuHHadithīn as SaHīH in which it orders one to turn a deaf ear to all the objectors [i.e. those who regard the noble Parent as non-Muslims or Mushriks]. Almighty Allāh SubHanuhu wa Ta'ala resurrected the noble Parents of the Nabī SallAllahu Alaihi wa Sallam and they brought Imān on him. This is the fact and reality and Allāh SubHanuhu wa Ta'ala knows best. [Afdal al Qurah, 1:151]

15. Imām Ibn Hajar Makkī Radi ALLAHu Ta'ala Anho states in his ‘SharH:
ما احسن قول المتوقفين في هذه المسألة الحذر الحذر من ذكرهما بنقص فان ذلك قد يوذيه صلى الله تعالى عليه و سلم بخير الطبراني لاتؤذو الاحياء بسبب الاموات
How beautifully some ‘Ulamāh of Dīn commented that if anyone who hesitates on this topic, beware and control your tongue by speaking any ill about the noble Parents of the Nabī SallAllahu Alaihi wa Sallam because this may result in hurting the feelings of the Holy Prophet of Allāh SallAllahu Alaihi wa Sallam. It is reported in the Hadīth Sharīf of Imām Tabrānī Radi ALLAHu Ta'ala Anho that Sayyidunā Rasoolullāh SallAllahu Alaihi wa Sallam stated: ‘Do not insult the dead and hurt the living’. [Afdal al Qurah, 1:154]

16. Hujjat al-Islām Imām MuHammad al-Ghazālī Radi ALLAHu Ta'ala Anho states in his Ihyā al- ‘Uloom al-Dīn:

It is not permissible to attribute a Kabīrah (major sin) to a Muslim until it can be proven with Tawātur. [Ihyā al- ‘Uloom al-Dīn, 3:125]

Then what Tawātur proves that the beloved Rasool of Allāh SallAllahu Alaihi wa Sallam is a progeny of Kāfir Parents and why will not the condition of Tawātur apply to this issue?
17. Imām Abu Bakr Ibn al-‘Arabī Radi ALLAHu Ta'ala Anho states:
لم ترضعته الا اسلمت
All the chaste women that fed milk to the beloved Nabī of Allāh SallAllahu Alaihi wa Sallam embraced Islam and became SaHābiyāt. [Sirāj al-Murīdīn.]

Remarkably! This was the result of only breastfeeding which is just  partial-care and nursing which manifested as the Barakāt of the sacred name of the exalted Rasool SallAllahu Alaihi wa Sallam.

18. Imām Jalāl al-Dīn al-Suyootī Radi ALLAHu Ta'ala Anho states in Subul al-Najāt:
مال الى ان الله تعالى احياهما حتى آمنا به طائفة من الائمة و حفّاظ الحديث
As far as the illustrious Imams and Hadith Masters are concerned, they believe that Almighty Allah SubHanuhu wa Ta'ala raised the August Parents after their death and they brought Iman on the Prophet of Allah. [Sharah Zarqani, 1:168]

19. Sayyid Mehr ‘Ali Shah was asked about the parents of the Prophet SallAllahu 'Alaihi wa Sallam thusly:

Question: Did the parents of the Prophet SallAllahu 'Alaihi wa Sallam demise on Islam or not? If not, then which Messengers religion were they on?

Sayyid Mehr ‘Ali proved their Iman by writing:

Answer: There are 3 ways to prove their Islam. Firstly, that they were on the religion on Ibrahim 'alaihis salam. Secondly, they were in the age of Fatrah and not the age of Prophethood, that is, they did not receive any invitation from a Prophet. Thirdly, Allah made them alive due to the supplication of the Prophet SallAllahu 'Alaihi wa Sallam. Hence, it is narrated in the hadith that the Prophet SallAllahu 'Alaihi wa Sallam asked Allah: Oh Allah, make my parents alive and ennoble them with Islam. Allah accepted this supplication and made them alive and ennobled them with Islam. This hadith has been declared weak by the earlier scholars but the latter research scholars have authenticated and praised the hadith in various ways. We also know that the hadith came after those that were narrated by earlier hadith scholars. Hence, this knowledge was mostly hidden from them but Allah made it apparent to the latter scholars. Allah chooses whom He wills for His mercy and grace. [Fatawa Mehriya, Page 12]

20. ‘Allāmah Sayyid Sharīf AHmad Misrī TaHtāwī Radi ALLAHu Ta'ala Anho in his marginal-notes of Durr-e-Mukhtār writes

that once an ‘Ālim spent the entire  night pondering over the Īmān of the Parents of the Nabī SallAllahu Alaihi wa Sallam. He was deeply engrossed in examining various views to determine their Īmān. In this state of engrossment, he bent on the lamp which burnt his body. Early the next morning a soldier arrived to take the ‘Ālim to his home for an invitation. On the way they passed a haberdashery merchant who was sitting at the entrance of his shop with a scale in his hand. When the saw the ‘Ālim he grabbed hold of the reins of his horse and read the following verses:
امنت ان ابا النبي و امه احياهما الحى القدير البار
حق لقد شهد اله برسالته صدق فداك كرامة المختار
و به الحديث و من يقول بضعفه فهو الضعيف عن الحقيقة عار
I testify that the Living, Eternal, the Real Absolute and Creator of the Universe SubHanuhu wa Ta'ala resurrected the Parents of the Nabī SallAllahu Alaihi wa Sallam and both testified on his Risālah.
O Shaykh! You too testify to this fact as it is for the honour of Sayyidunā Mustafā SallAllahu Alaihi wa Sallam. There are narrations of Hadīth that acknowledges this.
Whosoever classifies them as ˆDa’īf (weak) are themselves weak and ignorant of the reality of Knowledge.

After the shopkeeper read out these verses, he said to the ‘Ālim; “O  Shaykh! Take this advice and do not sit late at night. Do not punish  your life with bewilderment that the lamp burns you. Furthermore, abstain from going to the place you intend because you will be fed arām food.” These advices astonished the ‘Ālim and for a moment he fell into shock. By the next blink of the eye, the shopkeeper had vanished without trace. The ‘Ālim desperately looked for him but to no avail. He inquired from the other shopkeepers but surprisingly, not only did they not recognize him, they also said that there was no one sitting in front of that shop. The ‘Ālim obeyed the advice of the “Unknown Walī of Allāh” and returned home without attending the invitation. [TaHtawi's Marginal-Notes of Durr-e-Mukhtār, 2:81]

My dear Brothers and Sisters! This ‘Ālim did not condemn the Īmān of the esteemed Parents but used his Knowledge to try and establish some authenticity of confirmation. It was the Barakāt of Īlm that Divine Mercies sent a Walī from the unseen to rescue and guide him. Therefore, I warn everyone to be careful and fear that any statement by you may not be a reason to hurt the beloved Rasñl of Allāh SubHanuhu wa Ta'ala which will certainly result in great torment in the huge Fire.


 Illustrious A‘immah and Exalted ‘Ulamāh of Dīn who stated Parents of Prophet SallAllahu Alaihi wa Sallam being Mu'min:

1) Imām al-Jalīl ‘Allāmah al-Kabīr Sayyidī Abu H afs AHmad bin Sha’hīn Radi ALLAHu Ta'ala Anho. He authored 330 books on various subjects on Dīn. Besides this, his voluminous Tafsīr of the Qur’ān runs into 1000 chapters and his Musnad of Hadīth Sharīf stretches to 3003 chapters.
2) Shaykh al-MuHaddithīn Imām AHmad bin Khatīb al-Baghdādī Radi ALLAHu Ta'ala Anho
3) Hāfiz al-Shān MuHaddith Māhir Imām Abul-Qāsim ‘Alī bin Hasan ibn ‘Asākir Radi ALLAHu Ta'ala Anho.
4) Imām al-Ajal Abul-Qāsim ‘Abdur-RaHmān bin ‘Abdullāh Suhaylī Radi ALLAHu Ta'ala Anho SāHib al-Rood
5) H āfiz al-Hadīth Imām MuHib al-Dīn Tabrī Radi ALLAHu Ta'ala Anho. The ‘Ulamāh state that after Imām al-Jalīl Sharf al-Dīn Nawawī Radi ALLAHu Ta'ala Anho there was no one born like him besides Imām Tabrī Radi ALLAHu Ta'ala Anho
6) Imām ‘Allāmah Nāsir al-Dīn ibn al-Munīr Radi ALLAHu Ta'ala Anho SāHib Ashraf al-Mustafā
7) Imām Hāfiz al-Hadīth Abu al-FatHa MuHammad bin MuHammad ibn Sayyid al-Nās Radi ALLAHu Ta'ala Anho SāHib ‘Oun al-Athar
8) ‘Allāmah Imām SalāH al-Dīn Safā Radi ALLAHu Ta'ala Anho
9) Hāfiz al-Shān MuHaddith Imām Shams al-Dīn MuHammad ibn Nāsir al-Dīn Dimashqī Radi ALLAHu Ta'ala Anho
10) Shaykh al-Islām Hāfiz al-Shān Imām Shāb al-Dīn AHmad ibn Hajr Asqalānī Radi ALLAHu Ta'ala Anho
11) Imām H āfiz al-Hadīth Abu Bakr MuHammad bin ‘Abdullāh Ashbilī ibn al-Arabī Mālikī Radi ALLAHu Ta'ala Anho
12) Imām Abu al-Hasan ‘Alī bin MuHammad Mādarwī Basrī Radi ALLAHu Ta'ala Anho SāHib al-Hādī al-Kabīr
13) Imām Abu ‘Abdullāh MuHammad bin Khaf Mālikī Radi ALLAHu Ta'ala Anho ShāreH SaHīH Muslim
14) Imām ‘Abdullāh MuHammad bin AHmad bin Abī Bakr Qurtubī Radi ALLAHu Ta'ala Anho SāHib Tadkarā
15) Imām al-Mutakallimīn Fakhr al-Mudaqqiqīn ‘Allāmah Fakhr al-Dīn al-Rāzī Radi ALLAHu Ta'ala Anho
16) Imam ‘Allāmah Sharf al-Dīn Munādī Radi ALLAHu Ta'ala Anho
17) Khātim al- Huffāz Majd al-Qur’ān al-‘Āshir Imām Jalāl al-Millat al-Dīn bin ‘Abdur-RaHmān al-Suyootī Radi ALLAHu Ta'ala Anho
18) Imām H āfiz Shahāb al-Dīn AHmad bin ajr Haytamī Makkī Radi ALLAHu Ta'ala Anho SāHib Afdal al-Qur’rā.
19) Imām Shaykh Noor al-Dīn ‘Ali bin al-Jarīr Misrī Radi ALLAHu Ta'ala Anho SāHib Risālā TaHqīq Āmāl al-Zajīn fi al Wālid al-Mustafā bi Fadlillāh Ta’ālā fi al-Dā’rain min al-Najīn
20) ‘Allāmah Sayyid Abu ‘Abdullāh MuHammad bin Abī Sharīf Hasanī Tilmisānī Radi ALLAHu Ta'ala Anho ShārH Shifā al-Sharīf
21) ‘Allāmah Imām MuHaqqiq Sanusī Radi ALLAHu Ta'ala Anho
22) Imām al-Ajal Ārif Billāh Sayyidī ‘Abd al-Wahhāb Sha‘rānī Radi ALLAHu Ta'ala Anho SāHib al-Yaqoot wa al-Jawāhir
23) ‘Allāmah AHmad bin MuHammad bin ‘Alī bin Yoosuf Fāsī Radi ALLAHu Ta'ala Anho SāHib Matāleh‘ al-Masarrāt SharH Dalā’il al-Khay’rāt
24) Khātim al-MuHaqqiqīn ‘Allamah Sayyid MuHammad bin ‘Abd al-Bāqī Zarqānī Radi ALLAHu Ta'ala Anho ShārH al-Muwāhib
25) Imām al-Ajal Faqīh al-Akmal MuHammad bin MuHammad Kardarī Bazārī Radi ALLAHu Ta'ala Anho SāHib al-Manāqib
26) Zain al-Foqahā ‘Allāmah MuHaqqiq Zain al-Dīn bin Najīm Misrī Radi ALLAHu Ta'ala Anho SāHib al-Ish’bāh wa al-Nazā’ir
27) Sayyid al-Sharīf ‘Allāmah amawī Radi ALLAHu Ta'ala Anho SāHib Ghamz al-‘Oyoon wal-Basā’ir
28) ‘Allāmah Imām ‘Abd al-Majīd ibn Nasuh ibn Isra‘īl al- anafī Radi ALLAHu Ta'ala Anho SāHib Kanz al-Fawā’id
29) ‘Allāmah usain bin MuHammad bin asan Diyār Bakrī Radi ALLAHu Ta'ala Anho SāHib Al-Khamīs fi Anfus Nafees
30) ‘Allāmah MuHaqqiq Imām Shāb al-Dīn AHmad Khafājī Misrī Radi ALLAHu Ta'ala Anho SāHib Nasīm al-Riyād
31) ‘Allāmah MuHaddith Tāhir Fatnī Radi ALLAHu Ta'ala Anho SāHib Majma‘ al-BiHār al-Anwār
32) Shaykh al-Shuyookh fil-Hind al-MuHaqqiq Mawlana ‘Abd al- aqq MuHaddith Dehlawī Radi ALLAHu Ta'ala Anho SāHib Madārij al-Nububuwwa
33) Mawlana BaHr al-‘Uloom Malik al-‘Ulamāh ‘Abdul-‘Alī Radi ALLAHu Ta'ala Anho SāHib Fawāteh al-RaHmoot
34) ‘Allāmah Sayyid AHmad Misrī TaHtāwī Radi ALLAHu Ta'ala Anho MoH’shī Durre Mukhtār
35) ‘Allāmah Imām Sayyid Ibn ‘Ābidīn Āmīn al-Dīn MuHammad Effendī Shāmī Radi ALLAHu Ta'ala Anho SāHib Durre Mukhtār

[ May Allāh SubHanuhu wa Ta'ala sanctify their Souls and bless me with their Barakāt, Āmīn! ]


Conclusion:

It is a proven fact from the Holy Quran and Ahadith and the Sayings of the Illustrious A‘immah and Exalted ‘Ulamāh of Dīn that the parents of the Holy Prophet, Muhammadur Rasoolullah (SallAllahu 'Alaihi wa Sallam) - Sayyiduna Abdullah and Sayyidah Aamina (Radi ALLAHu Ta'ala Anhuma) - were always on Imaan and left this world with Imaan.

Just as the cities of Makkah and Madina are the most exalted cities in the world due to being the birth place and place of demise of the  Prophet (SallAllahu 'Alaihi wa Sallam), likewise, the genealogy of the Holy Prophet (SallAllahu 'Alaihi wa Sallam) is the most exalted and pure chain in the Universe. All his forefathers, from his father, Hadrat Abdullah (Radi ALLAHu Ta'ala Anho), to Hadrat Adam (Alaihis Salaam), were Mu'min, Muwaahids (believers in the Oneness of Allah), Aabids and Zaahids. None from amongst them were idol-worshippers or Faasiqs (Sinners). Actually, the Noor of Rasoolullah (SallAllahu 'Alaihi wa Sallam) travelled from Hadrat Adam (Alaihis Salaam) to Hadrat Abdullah (Radi ALLAHu Ta'ala Anho), in the family chain of those who always sincerely worshipped One Allah.

Almighty Allah blessed the Prophet (SallAllahu 'Alaihi wa Sallam) with acceptance, exaltedness and elevated his status. All the above mentioned facts proves that the Prophet's (SallAllahu 'Alaihi wa Sallam) parents passed away as Mu'mins and Muwaahids. After Hujjatul Wida, he brought them back to life with the permission of Allah. By seeing him and bringing Imaan on him, they became Sahaabi-e-Rasool (SallAllahu 'Alaihi wa Sallam)... alHamduLILLAH!
Last but not least... Imam Alusi is amongst the relied upon scholars of the past. He writes in his Tafsir Ruh al-Ma’ani:

"I fear Kufr for that person who holds the Parents of the Prophet SallAllahu 'Alaihi wa Sallam to be Kafir." [Tafsir Rooh al-Ma’ani, 2:442]

Therefore, it is most wise to be very cautious is such avenues of Dīn. Be careful as you are stepping on a sharp blade of a sword. Allah SubHanuhu wa Ta'ala save us from this ignorance and disaster! One wonders to which dark abyss and depths of Hell will such people be assigned to. Don’t they fear the punishment of Allah?

For those who say, Ma'az-Allah, that the parents of the Holy Prophet SallAllaho Alaihi wa Sallam were non-believers, should think and ponder that if the parents of no other Prophet were non-believers, how then would the parents of the greatest of all Prophets be non-Believers? Ponder over this and fear your destiny in the Divine Court of the All-Powerful Allah SubHanuhu wa Ta'ala and do not forget the severity of the Fire of Hell.

May the Merciful Lord SubHanuhu wa Ta'ala beautify our internal- and external- with true and ardent love and respect for our Master, Sayyidunā MuHammad al-Mustafā SallAllahu Alaihi wa Sallam and protect us from the veils and curses of disrespect, abhorrence and insolence. May Allah SubHanuhu wa Ta'ala save us from those who try to corrupt our pure Faith and blemish the honourable character of the most perfect of creation, Sayyiduna Rasūlullah SallAllaho Alaihi wa Sallam, his honoured parent’s Radi ALLAHu Ta'ala Anho, his exalted family Radi ALLAHu Ta'ala Anho and illustrious Companions Radi ALLAHu Ta'ala Anho. Aameen!

1 comment:

  1. The Prophet’s Parents Are Saved
    Imam Jalaluddin as-Suyuti
    Imam as-Suyuti wrote no less than five fatawa on this topic. What is translated here is an excerpt
    from his treatise entitled: “Methods of Those with Pure Belief Concerning the Parents of
    the Prophet ” (Masalik al-Hunafa’ fi walidayy al-Mustafa)
    This writing concerns the question of the ruling (hukm) that the father and
    mother of the Prophet are (believed to be) saved and not in Hellfire. This
    has been declared by the majority of the scholars, and in reaching that
    declaration they have several methods (masalik).
    FIRST
    His parents died before he was sent as Prophet, and there is no punishment for
    them as “We never punish until We send a messenger (and they reject him)”
    (17:15). Our Ash`ari Imams of those in kalam, usul, and Shafi`i fiqh agree on the
    statement that one who dies while da’wa has not reached him, dies saved. This has
    been defined by Imam Shafi`i . . . and some of the fuqaha’ have explained that the
    reason is that that person is on fitra (primordial disposition), and has not stubbornly
    refused nor rejected any Messenger.
    That is the position of our Shaykh, Shaykh al-Islam Sharafuddin al-Munawi, as I
    received it. He was once asked whether the Prophet’s father was in the fire and he
    groaned loudly at the questioner. The latter insisted: “Is his Islam established?” and
    he answered that he died in fitra and quoted the verse.
    It is the position of Ahl al-Sunnah and it was opposed by the Mu`tazila and those
    who follow them among those who say that one is condemned because Allah is
    known rationally.
    It is also the position of Shaykh al-Islam Ibn Hajar al-‘Asqalani who said,
    The (proper) conjecture (zann) concerning his parents, meaning also all those
    who died before his Messengership, is that they shall obey (his call) at the time
    of their examination (in the grave), as a gift (from Allah) to please him.
    This method is based on the following sources:
    [Evidence from the Qur’an]
    • The aforementioned verse. (17:15)
    • The verse, “Your Lord does not unjustly (bi zulm) destroy the townships
    while their people are unconscious (of the wrong they do)” (6:131). Al-
    Zarkashi adduced it to illustrate the rule (qa`ida) that one thanks Allah through
    hearing (about Him), not through rational induction.1
    • The verse, “Otherwise . . . they might say, Our Lord! Why sentest Thou
    no messenger unto us, that we might have followed Thy revelations and
    be among the believers?” (28:47) Adduced by Zarkashi and Ibn Abi Hatim
    in their tafsirs. The latter adds the Hadith, “Those who die in fitra will say, My
    Lord, no book nor messenger reached me, and he recited this verse.” (Bukhari
    and Muslim)
    • The verse, “And if We had destroyed them with some punishment before
    it [your coming], they would assuredly have said: Our Lord! If only
    Thou hadst sent unto us a messenger, so that we might have followed . .
    .” (20:134)
    • “And never did thy Lord destroy the townships, till He had raised up in
    their mother-town a Messenger reciting unto them Our revelations. And
    never did We destroy the townships unless the folks thereof were
    evildoers” (28:59). Ibn Abi Hatim quotes Ibn `Abbas’s and Qatada’s
    explanations that it refers to the people of Mecca, who were condemned only
    after the Prophet was sent to them and they denied him.
    • “Lest ye should say, the Scripture was only revealed to two sects before
    us, and we in sooth were unaware of what they read” (6:156).
    • “And We destroyed no townships but it had its warners for reminder,
    for We never were oppressors” (26:208-209). `Abd ibn Hamid, Ibn al-
    Mundhir, and Ibn Abi Hatim quote Qatada in their tafsirs to the effect that
    revelation, proof, and exhortation must precede condemnation.
    • “And they cry for help there, (saying), Our Lord! Release us; we will do
    right, not (the wrong) that we used to do. Did not We grant you a life
    long enough for him who reflected to reflect therein? And the warner
    came unto you” (35:37). The commentators said, "The warner is the Prophet"

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