صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب بَيَانِ أَنَّ مَنْ مَاتَ عَلَى الْكُفْرِ فَهُوَ فِي النَّارِ وَلاَ تَنَالُهُ شَفَاعَةٌ وَلاَ تَنْفَعُهُ قَرَابَةُ الْمُقَرَّبِينَ:Chapter: Clarifying that whoever died upon disbelief then he is in the Fire, and no intercession or relationship with those who are close to Allah will be of any avail for him
وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا عَفَّانُ ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ ثَابِتٍ ، عَنْ أَنَسٍ ، أَنَّ رَجُلًا ، قَالَ : يَا رَسُولَ اللَّهِ ، أَيْنَ أَبِي ؟ قَالَ : فِي النَّارِ ، فَلَمَّا قَفَّى ، دَعَاهُ ، فَقَالَ : " إِنَّ أَبِي وَأَبَاكَ فِي النَّارِ " .
Anas reported: Verily, a person said: Messenger of Allah, where is my father? He said: (He) is in the Fire. When he turned away, he (the Holy Prophet) called him and said: Verily my father and your father are in the Fire.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This hadith is absolutely explicit on this issue,
that the Prophet’s (sallallahu alayhi wa sallam) father passed away in a state of disbelief.
In the presence of this, to use such verses and hadiths as evidence whose meanings and interpretations are subject to differing opinions,
and where all possibilities exist,
is not correct,
because the established principle among Muslims is: "When there is a possibility (of multiple meanings), the evidence is invalidated" (إِذَا جَاءَ الْاِحْتمَالُ بَطَلَ الْاسْتَدْلَالُ). To use as evidence (for a particular issue) something that has the possibility of several meanings
is not correct.
And to interpret "ab" (father) as "uncle" is a figurative meaning,
and for a figurative meaning, an indicator or proof is required,
which is not present here.
However, there is no need to engage in excessive debate and investigation on this issue,
therefore, it should not be made an unnecessary subject of discussion.
The main purpose of this hadith is,
that disbelief (kufr) is such a heinous crime that even the intercession of the greatest of personalities cannot deliver a disbeliever from Hell.
This hadith is absolutely explicit on this issue,
that the Prophet’s (sallallahu alayhi wa sallam) father passed away in a state of disbelief.
In the presence of this, to use such verses and hadiths as evidence whose meanings and interpretations are subject to differing opinions,
and where all possibilities exist,
is not correct,
because the established principle among Muslims is: "When there is a possibility (of multiple meanings), the evidence is invalidated" (إِذَا جَاءَ الْاِحْتمَالُ بَطَلَ الْاسْتَدْلَالُ). To use as evidence (for a particular issue) something that has the possibility of several meanings
is not correct.
And to interpret "ab" (father) as "uncle" is a figurative meaning,
and for a figurative meaning, an indicator or proof is required,
which is not present here.
However, there is no need to engage in excessive debate and investigation on this issue,
therefore, it should not be made an unnecessary subject of discussion.
The main purpose of this hadith is,
that disbelief (kufr) is such a heinous crime that even the intercession of the greatest of personalities cannot deliver a disbeliever from Hell.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 500
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ Without faith and deeds, mere lineage and kinship are not a cause for salvation.
➋ All such narrations in which it is mentioned that the parents of the Messenger (sallallahu alayhi wa sallam) were brought back to life and accepted Islam are weak and not valid as proof.
➌ In this matter, silence is better than engaging in debate and discussion.
➊ Without faith and deeds, mere lineage and kinship are not a cause for salvation.
➋ All such narrations in which it is mentioned that the parents of the Messenger (sallallahu alayhi wa sallam) were brought back to life and accepted Islam are weak and not valid as proof.
➌ In this matter, silence is better than engaging in debate and discussion.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4718
