Tirmidhi

Hadith Commentary:
➊
The meaning of this hadith is that a person is born upon the natural disposition (fitrah) of Islam.
If this disposition is not tampered with, then as the person grows up, he will adhere to Islam. However, the original natural disposition of a person is deeply affected by his parents or environment, and in a corrupt environment, this original disposition becomes suppressed.
To remove the effects of environmental pressure from this suppressed disposition, Allah Ta’ala sends the Prophets (alayhimussalam) and reveals books from the heavens.

➋
In any case, the capacity to accept the truth has been placed within the nature (fitrah) of every human being, and for this reason, he has been made responsible for accepting the truth. For example:
If Pharaoh and Abu Jahl did not possess this ability to accept the truth, then inviting them towards the truth would have been pointless. Therefore, a person should avoid those means and causes which destroy or weaken his capacity to accept the truth, and most often these causes are a corrupt environment and bad company. Similarly, reading the books of the people of falsehood while not being fully learned in one’s own religion, Islam.
And Allah knows best.

Hadith Commentary: Qastallani said: If the child is four months old, then it is obligatory to give him a ritual bath (ghusl) and shroud (kafan), and likewise to bury him, but the funeral prayer (salat al-janazah) is not obligatory, because he did not cry out (i.e., show signs of life). And if he is less than four months old, then he should be wrapped in a single cloth and buried.

Hadith Commentary:
The relevance of the chapter to this hadith is derived as follows: since every person is created upon the natural disposition (fitrah) of Islam, it is valid to present Islam to a child and for the child to accept Islam.

Ibn Shihab deduced from this hadith that the funeral prayer (salat al-janazah) should be performed for every child, because he is born upon the natural disposition (fitrah) of Islam.

This Jewish child looked towards his father, as if seeking his permission, and when his father granted it, the child eagerly accepted Islam.

The correspondence between the chapter and the hadith is that the Prophet (sallallahu alayhi wa sallam) invited the child to accept Islam.

This hadith also sheds light on the noble character of Muhammad (sallallahu alayhi wa sallam): out of compassion, he would treat both Muslims and non-Muslims with love, and whenever anyone fell ill, he would go to visit them and inquire about their well-being.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has narrated the hadith of Abu Hurairah radi Allahu anhu with discontinuity (inqita‘), because his intention was only to mention the “inference” (istinbat) of Ibn Shihab Zuhri; the actual reliance is upon the marfu‘, connected hadith of Abu Hurairah radi Allahu anhu, which he has narrated afterwards.
Ibn Shihab Zuhri says that the funeral prayer (salat al-janazah) for a child born out of wedlock is valid.
All scholars except Qatadah agree that the funeral prayer for a child born out of wedlock is permissible, because he is born upon the natural disposition (fitrah) of Islam.
Similarly, the funeral prayer should be performed for a newborn, even if it is premature, provided that it cried at the time of birth.
(Fath al-Bari: 3/282) (2)
According to us, the conditions for the funeral prayer of a premature child are subject to consideration: if it cried at the time of birth, then the funeral prayer should be performed; otherwise, it should not be performed, because the narrations upon which this position is based are not authentic, as detailed by Allamah al-Albani rahimahullah.
(Ahkam al-Jana’iz, pp. 104–105)
It is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam said:
“The funeral prayer will be performed for a premature child.”
(Sunan Abi Dawud, al-Jana’iz, Hadith: 3180)
It should be noted that by “premature” is meant the child who has completed four months in the womb and the soul has been breathed into it, and then it passes away.
If it is miscarried before this period, then its funeral prayer will not be performed, because in that case it cannot be called a deceased (mayyit).
It is mentioned in the hadith that when a child in its mother’s womb reaches the age of four months, the soul is breathed into it.
(Sahih al-Bukhari, Bad’ al-Khalq, Hadith: 3208)
Therefore, it is not correct to stipulate the condition of crying at birth for the funeral prayer of a premature child.
And Allah knows best.

Hadith Commentary:
But later, people cut their ears and so on, making them defective.
From this hadith, Imam Bukhari has established his position that since every child is born upon the natural disposition (fitrah) of Islam, if he dies in childhood, he will die upon Islam, and when he dies upon Islam, he will be of the people of Paradise.
The greatest component in Islam is monotheism (tawhid), so in the heart of every child there is the recognition of Allah and the capacity for His oneness (tawhid).
If he does not remain in bad company, then certainly he will be a monotheist (muwahhid), but polytheist (mushrik) parents, relatives, and close ones turn his heart away from this natural disposition and entangle him in polytheism (shirk).
(Wahidi)

Hadith Commentary:
(1)
The meaning of this hadith is that if the education and upbringing by the parents and the influence of society do not tamper with the child’s innate nature (fitrah), then the child will be a follower of the religion of Islam and will adhere to its rulings, just as a child is born with a love for suckling at its mother’s breast and no one can remove him from this love. Fitrah (innate nature) has been likened to milk, and even in dreams, this is its interpretation.

(2)
This hadith does not mean that every child is born possessing knowledge of the religion, because regarding this Allah Himself has said:
﴿وَاللَّـهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ ﴿٧٨﴾) (an-Nahl 16:78)
“Allah brought you out from the wombs of your mothers while you knew nothing. And He gave you hearing, sight, and hearts so that you may give thanks.”
Rather, what is meant is that every child is born with love for the religion of Islam, with its recognition, and with the acknowledgment of Lordship (rububiyyah). If he remains untainted and nothing contrary comes before him, then he will not turn away from acknowledgment and love.

(3)
According to Imam al-Bukhari rahimahullah, fitrah means Islam, as he has explicitly stated in his commentary on Surah ar-Rum (Sahih al-Bukhari, Tafsir, before hadith: 4775). From this hadith, Imam al-Bukhari rahimahullah has established his position that every child is born upon the fitrah of Islam. If he dies in childhood, he dies upon the fitrah of Islam, and when death comes upon Islam, he will be among the people of Paradise. In Islam, tawhid (monotheism) holds the status of the greatest pillar; in every child’s heart there is the recognition of Allah and the capacity for tawhid. If he does not encounter bad company, he will remain a monotheist (muwahhid). Therefore, children are among the people of Paradise, even if they are from the polytheists.
And Allah knows best.

Hadith Commentary: Benefits and Issues: The children who die before reaching puberty—if their parents are Muslims, then according to Ahl al-Sunnah, they are destined for Paradise. However, if their parents are still polytheists (mushrik), then regarding this issue, scholars have expressed different opinions. Among these, the most important are six views:

➊ According to the majority of the Imams, they are destined for Paradise, because they died upon the natural disposition (fitrah). Those who are to enter Hellfire are those who acted against their natural disposition by committing evil deeds, and as a result of shirk (polytheism) and kufr (disbelief), became dwellers of Hellfire forever, or after having believed, entered Hellfire temporarily as a punishment for evil deeds. But these children did not even get the opportunity to act, and in Sahih al-Bukhari, in the Book of Interpretation (Kitab al-Ta’beer), it is narrated that the child who dies upon the natural disposition (fitrah) is destined for Paradise, even if his parents are polytheists. The correct position is this, because they were not yet legally responsible (mukallaf).

➋ They are subject to their parents; since their parents were polytheists, they too are under their ruling and are destined for Hellfire. This is the extremist position of the Kharijite group, the Azariqah.

➌ They will be among the people of al-A‘raf, between Paradise and Hellfire.

➍ They will be servants of the people of Paradise.

➎ They will be tested in the Hereafter.

➏ One should withhold judgment regarding them and not form any opinion.

Hadith Footnote:
Vocabulary of the Hadith:
yalkunirahu:
He dislikes it.
haznayh:
hizn:
Side,
lap.

Hadith Commentary:
Vocabulary of the Hadith:
Allah a‘lamu bima kanu ‘amilin:
Allah knows best,
If they had lived, what deeds they would have performed after reaching maturity,
Because His knowledge is both eternal and everlasting,
Therefore, only He can inform about their ultimate fate.

Hatta yubayyina ‘anhu aw yu‘abbiru ‘anhu lisanuhu:
Until he reaches the age of awareness and discernment and expresses his stance and religion,
He remains upon the natural disposition (fitrah) and possesses the ability to act upon and accept the religion of Islam,
If corruption arises in his nature, it is due to his environment and surroundings, and generally, the greatest influence is that of the parents’ opinions and thoughts, and it is their religion that he accepts.

Hadith Commentary:
Vocabulary of the Hadith:
Yalid:
Originally it was "walad".
Sometimes the "waw" is replaced with a "ya".

Explanation:
1:
The scholars have interpreted "being born upon the fitrah of Islam" to mean that when Allah, Lord of all worlds, took the covenant from His creation at the time of ﴿أَلَسْتُ بِرَبِّكُمْ﴾ ("Am I not your Lord?"), everyone acknowledged this covenant and His oneness. Therefore, every child is born upon that very acknowledgment. However, it is another matter that later, due to the upbringing of parents or the deception of people, he becomes a Jew, Christian, or polytheist.

2:
That is, what is your (sallallahu alayhi wa sallam) opinion regarding the one who passes away in childhood?

Benefits and Issues:
A child is, by nature, upon the religion of fitrah—that is, if he is not influenced by his parents, teachers, or environment, he will grow up upon the true religion. However, under the influence of a bad environment and incorrect upbringing, he becomes distant from the true religion.

Takhrij al-Hadith:
[وأخرجه ابوداود 4714، من حديث ما لك به ورواه مسلم فواد 2659، من حديث ابي الزناد به مختصراً]
Jurisprudential Understanding:
➊ The ordinary people of the world are born upon the natural religion (din al-fitrah), that is, Islam. There is not even a trace of polytheism or disbelief in their hearts, but their parents, relatives, friends, and other people make them disbelievers and polytheists. This is also supported by the Qudsi hadith in which Allah Ta'ala said: I created all My servants as monotheists (Muslims), but the devils came and led them astray from the religion. [صحيح مسلم : 2865]
➋ Islam is the religion of natural disposition (din al-fitrah).
➌ It is established from other evidences that the funeral prayer (salat al-janazah) is not to be performed for the minor children of disbelievers who die. See my book: [اضواء المصابيح فى تحقيق مشكٰوة المصابيح ح 93]
➍ Some people deny authentic ahadith and the attributes of Allah, the Exalted. These are called the Mu'tazilah, Khawarij, Mu'attilah, Jahmiyyah, Rawafid, and deniers of hadith, etc. They did not take their beliefs from the Qur'an, hadith, or the pious predecessors (salaf salihin), but rather from the people of falsehood among the later generations, or they invented them themselves.
➎ Divine decree (qadar) is true.
➏ Some people say that such animals are continually born, some of whose limbs are already cut. The answer to this is that, generally, animals are born sound and whole, but humans cut their ears and make them earless. In the same way, generally, humans are born upon the religion of Islam, but their parents make them disbelievers and polytheists. The words "that this never happens" are not in the hadith. Every statement of the Messenger of Allah (sallallahu alayhi wa sallam) is based on reality, and this is the truth, even if the deniers of hadith continue to reject it as much as they wish.

Takhrij:
[صحيح بخاري 1358],
[صحيح مسلم 6755]

Fiqh al-Hadith:
➊ Ordinary people in the world are born upon the religion of innate nature (Islam). There is not even a trace of polytheism or disbelief in their hearts, but their parents, relatives, friends, and other people make them disbelievers and polytheists. This is also supported by the Qudsi hadith in which it is mentioned that Allah, the Exalted, said: "I created all My servants as monotheists (Muslims), and then the devils came and led them astray from the religion." [صحيح مسلم : 2865]
➋ Islam is the religion of innate nature.
➌ It is established from other evidences that the funeral prayer is not to be performed for the minor children of disbelievers who die. See: [اضواء المصابيح ح93]
➍ Some people deny authentic ahadith and the attributes of Allah, the Exalted. These are called the Mu'tazilah, Khawarij, Mu'attilah, Jahmiyyah, Rawafid, and deniers of hadith, etc. They did not take their beliefs from the Qur'an, hadith, or the righteous predecessors (salaf salihin), but rather from the people of falsehood among the later generations, or they invented them themselves.

Hadith Commentary: Benefits and Issues: Allah, the Exalted, took the covenant of Lordship (the Covenant of Alast) from all the souls of the children of Adam, and in accordance with this, He placed the acknowledgment of Allah’s Lordship within the nature, disposition, or instinct of all human beings. Allah’s Lordship is the seed of religion; therefore, every human is born upon the Islamic nature (fitrah). The capacity and ability to accept it has been placed within him. However, the environment affects a person, and a human being is most influenced by his parents.

Benefit:
In this hadith, there is mention of the children of the polytheists—where do their children, who die in childhood, go? Before answering this, it should be understood that the children of Muslims will go to Paradise; there is no difference of opinion regarding this. As for the children of disbelievers who pass away in childhood, the ruling concerning them in this world is the same as that of the polytheists. Therefore, neither should they be given a ritual bath (ghusl), nor should their funeral prayer (salat al-janazah) be performed, because they are considered to follow the polytheists. This is why the Noble Prophet (sallallahu alayhi wa sallam) said regarding one killed from among the children of the polytheists: “He is from among them.”

However, in the Hereafter, their matter is left to Allah the Exalted, because the Noble Prophet (sallallahu alayhi wa sallam) said: “Allah knows best what they would have done.” [صحيح البخاري : 1384 صـحـيـح مسلم : 2658 فتاوي اللجنة الدائمه : 3/ 501]

Benefit:
In this hadith, it is stated that every child is born a Muslim; then, according to the environment he receives, he adopts that religion. In essence, every child is a Muslim, even if he is born in the house of a Christian.

Furthermore, this hadith also shows that the environment given to children at a young age will shape them as they grow older. Therefore, the real age for training in life is childhood, so special attention should be given to them during childhood. Those parents who leave their young children behind and go to other countries, their children are deprived of proper upbringing, and then they become so corrupted that only Allah's protection can save them. Also, see hadith (142).