Daeef (Weak) is a type of Hadith that has a narrator who either doesn’t have a strong memory or isn’t virtuous.

Weak (Daeef) Hadith is only reliable in excellence, not in rulings (permissibility or prohibition will not be proven for it. Yes, good deeds or the prominence of an individual can be).

The result of this is that a weak Hadith is not a lie, false or fabricated (contrary to the propaganda of Ghair-Muqallids). The Muhadditheen have kept its rank less than Sahih and Hasan merely for caution.

If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes completely credible, with both excellence and rulings able to be proven from it.

A weak narration sometimes becomes Hasan in the following situations:

1. If it is reported by two or more chains of narration, even if all are weak. In other words, if a Hadith is reported through a few weak narrations, it becomes Hasan. (Mirqaat, Mauzuaat-e-Kabeer, Shaami, Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta’ala Anho Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta’ala Anho).

2. The practice of true Ulama also causes a weak Hadith to become Hasan. Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak Hadith, it doesn’t remain so, but becomes Hasan. It was for is reason that Imam Tirrnidhi Radi ALLAHu Ta’ala Anho once said, As this Hadith is Ghareeb or weak (Daeef), but the learned practice It.”

This saying of Imam Tirmidhi Radi ALLAHu Ta’ala Anho doesn’t mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of stupidity or have become astray. No. It means that the Hadith is weak in regards to its narrators, but through the practice of Ulama, it has been strengthened.

3. Through the experience of the Ulama and inspiration (Kashf) of the Friends of Allah SubHanuhu wa Ta’ala (Auliya), a weak Hadith can become strong. Shaikh Muhayuddin Ibn Arabi Radi ALLAHu Ta’ala Anho knew of a Hadith,

‘The person who recites the Kalima Tayyiba 70,000 times attains forgiveness.”

Once, a young map said to him,

“I see my deceased mother in Jahannam.”

At that point, Shaikh Ibn Arabi had already recited the Kaliina Tayyiba 70,000 times, so (in his heart) he passed on the recital of the Kalima Sharif to that young man’s mother. The man smiled and said,

“I now see my mother in Jannat.”

Shaikh Ibn Arabi Radi ALLAHu Ta’ala Anho later said,

“I understood this Hadith’s correctness (Sehat) through the inspiration (Kashf) of this Wali.” (Sahih-ul­Bihaari)

4. Qaasim Nanautwi has recorded this incident regarding Hadrat Junaid Baghdadi Radi ALLAHu Ta’ala Anho in his book, Tahzeer-un-Naas.

5. The weakness of the chains of narration (Isnaad) doesn’t necessitate the text of the Hadith to also be weak. Thus, it is possible for a single Hadith to be weak in one chain, Hasan in a second and Sahih in a third. This is why Imam Tirmidhi Radi ALLAHu Ta’ala Anho once said regarding a single Hadith, “This Hadith is Hasan, Sahih and Ghareeb as well”

This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second and Ghareeb in the third.

6. Also, the weakness doesn’t negatively affect the Muhaddith or Mujtahid of former times. Therefore, if Imam Bukhari Radi ALLAHu Ta’ala Anho or Imam Tirmidhi Radi ALLAHu Ta’ala Anho attained a Hadith as weak (Daeef) due to a weak narrator being included in it, it is possible for Imam Abu Hanifa Radi ALLAHu Ta’ala Anho to have attained that same Hadith while it had a Sahih chain of narrators (i.e. in his time, that weak narrator was not a part of the chain of Hadith). Thus, it wouldn’t be easy for a Wahabi to prove that a Hadith was attained by Imam Abu Hanifa Radi ALLAHu Ta’ala Anho as weak.

As a result, our Sunni Ulama should bear this in mind. When any Wahabi calls a Hadith “weak”, stop him, request its reason of weakness and then clarify whether this was before or after Imam Abu Hanifa’s Radi ALLAHu Ta’ala Anho time. Insha-Allah, this will silence them. Imam Abu Hanifa’s Radi ALLAHu Ta’ala Anho time is extremely close to the Holy Prophet Sallallaho Alaihi wa Sallam’s. At that time, very few Ahadith were weak. Imam Sahib was even a Taba’ee (one who has met at least one Companion of Rasoolullah Sallallaho Alaihi wa Sallam).

7. Jarah-e-Mubham (ambiguous impugnment) is not worthy of acceptance. In other words, the mere statement of one who contests a Hadith, especially Ibn Jauzi, etc. (saying “This Hadith is weak” or “That narrator is weak”) is not credible unless they explain the reason of the Hadith’s weakness or narrator’s defect, because Imams differ in the reasons of weakness. Some deem something to be a defect while others do not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been accepted as defects for a narrator. However, according to the Hanafi muzhab, none of these reasons qualify. (Noorul-Anwaar. Discussion on Ta’an alal-Hadith)

8. When there is a clash between impingement (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith (Commentator on Hadith) has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labeled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state ofa Mu’min.

9. It should be remembered that if a Hadith is not sound (Sahih), it doesn’t mean it’s weak. Thus, if a Muhaddith says about a certain Hadith, “It’s not Sahih”, it doesn’t necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hasan). There are several categories of Hadith between sound and weak (Sahih & Daeef).

10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sita (Six Famous Books of Hadith).

The latter’s namesake doesn’t mean that all the Ahadith in these books are Sahih whilst every narration in other books aren’t.

Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet Sallallaho Alaihi wa Sallam is found, it is a treasure for us irrespective of whether it is in Bukhari Sharif or not.

It’s really surprising that Ghair-Muqallids label the Taqleed of Imam Abu Hanifa Radi ALLAHu Ta’ala Anho and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making Taqleed of these books.

11. The accepting of a Hadith without any query by a Faqih Aalim is proof of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak Hadith, it becomes strong. Imam Waliuddin Tabrezi Radi ALLAHu Ta’ala Anho the compiler of Mishkaat, states, “When I ascribe the Hadith to these Commentators of Hadith (Muhadditheen), it is as if I have attributed it to the Holy Prophet Sallallaho Alaihi wa Sallam himself.” (Introduction to Mishkaat)

From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa Radi ALLAHu Ta’ala Anho has used as proof can be weak because the Ummah acts upon them and the Ulama and Fuqahaa have also accepted them. Every Hadith has been reported by several chains of narration.

12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes conformity between the two and the clash to be lifted. Similarly, if the Ahadith are seemingly conflicting, it is necessary to give a meaning to them so that the conflict is erased and practice can be made on all. Examples of this follow,

AllahSubHanuhu wa Ta’ala states, “Read the amount of the Quran which is easy in namaaz,” However, a Hadith states, “The Salaah of he who doesn’t read Surah Fatiha in it is not done.”

Visibly, the Hadith contradicts the ayat. For this reason, the Hadith’s meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The conflict is lifted and both the Quran and Hadith have now been acted upon.

The above Hadith also seems to go against the following ayat, “When the Quran is recited, listen to it attentively and remain silent.” (Surah Aaraal, Verse 204)

Here, the Quran orders complete silence, while the muqtadi (person following the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have to conclude that the Quran’s command is absolute while the order of the Hadith concerns someone reading namaaz alone or is addressing the Imam who is leading the Salaah. The recitation of the Imam is sufficient for the muqtadi. This principle is very important.

Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself and there is no way of conformity occurring, the Quranic ayat or superior Hadith will be given preference and the Hadith will be regarded as unacceptable for practice (being termed as either inapplicable (mansookh) or only for the uniqueness of the Holy Prophet Sallallaho Alaihi wa Sallam). There are examples of this.

13. A Hadith being proven to have weak narration is Qiyaamat for Ghair Muqallids because the basis of their muzhab is these narrations alone. If a narration becomes weak, their ruling is revoked. However, this does not affect Hanafis, etc. because our proofs are not these narrations but only the verdict of the Imam (the Hadith corroborates his verdict). Yes, the proof of the Imam is Quran and Hadith, but when Imam Abu Hanifa Radi ALLAHu Ta’ala Anho attained the Ahadith he issued verdicts from. They were all sound (i.e. their chains of narration were not those which are found in Bukhari and Muslim today).

Likewise, if the police throw a criminal in jail, their proof is the judgement of the judge, not the articles of the government’s law. The articles are the proof of the judge or ruler. This is important to remember. Taqleed (i.e. following the Four Imams) is Allah’s SubHanuhu wa Ta’ala mercy and Ghair­Muqallids (i.e. those who reject it) are His punishment.

Almighty Allah SubHanuhu wa Ta’ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!

A question was sent to Syeduna AlaHadrat Ash-Shah Imam Ahmad Rida Khan al-Qadiri Radi ALLAHu Ta’ala Anho by Syed Muhammad Shah Sahib of Amroha on 22nd Sha’ban al Mu’azzam 1311H regarding the ruling on Referring to Madina Sharif as ‘Yathrib’ according to Shari’ah al Mutahhara… Following is the Question and the remarkable Answer given by the Great Imam and Mujaddid Alaihir RaHmatu war-Ridwan!!

Question: Is it permissible in the Shari’ah to call Madina Sharif ‘Yathrib’? What is the ruling for the person who does? Bayyinu Tujiru.

Answer: It is impermissible and forbidden to call Madina Tayyiba as Yathrib. It is a sin and the one who says it a sinner. RasoolAllah SallAllahu ‘Alaihi wa Sallam said:

من سمی المدینة یثرب فلیستغفر اﷲ ھی طابة ھی طابة، رواه الامام احمد بسند صحیح عن البراء ان عازب رضی اﷲ تعالٰی عنه
“Whoever calls Madina Yathrib, it is necessary for him to repent. Madina is Taabah, Madina is Taabah. [Narrated by Bara’ bin ‘Azin, Musnad Imam Ahmad bin Hanbal, Maktaba al Islami (Berut), Vol 4, Page 285]

‘Allama Manawi writes in al-Taysir Sharh al-Jami’ al-Saghir:

فتسمیتھا بذٰلک حرام لان الاستغفار انما ھو عن خطیئة
From this hadith we learn that it is Haram to name Madina Tayyiba as Yathrib. We are told to repent after calling it so and repentance is only after a sin. [al-Taysir Sharh al-Jami’ al-Saghir, Maktaba Imam Shafa’ee (Riyadh), Vol 2, Page 424]

Mulla ‘Ali Qari rahimahu’l Bari writes in al-Mirqat Sharh Mishkat:

قد حکی عن بعض السلف تحریم تسمیة المدینة بیثرب ویؤیده مارواه احمد لافذکر الحدیث المذکور ثم قال قال الطیبی رحمه اﷲ تعالٰی فظهران من یحقر شان ما عظمه اﷲ تعالٰی ومن وصف ماسماه اﷲ تعالٰی بالایمان بمالایلیق به یستحق ان یسمی عاصیا
It is reported from some of the predecessors that calling Madina as Yathrib is Haram. This is supported by the hadith which is recorded by Imam Ahmad [then he mentioned the hadith]. ‘Allama Tayyibi rahimahullah said that it is evident from this that whoever disrespects anything that Allah has honoured and has given the name Iman and this person talks about it in a way that is unbefitting, then he is worthy of being names ‘Aasi (sinner). [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

When the Qur’an mentions the word Yathrib, it is to inform us what the hypocrites would say:

واذاقالت طائفة مهنم یااھل یثرب لامقام لکم
And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefore turn back. [33:13]

The word Yathrib means fighting and censure. This is why these filthy people referred to it as such. Allah refuted them by naming it Taabah. RasoolAllah SallAllahu ‘Alaihi wa Sallam said:

یقولون یثرب وھی المدینة
They call it Yathrib but it is Madina. [Bukhari, 1:252]

He SallAllahu ‘Alaihi wa Sallam also said:

ان اﷲ تعالٰی سمی المدینة طابة
Indeed Allah has named Madina as Taabah. [Narrated by Jabir bin Sumrah]

Ref:
Musnad Ahmad bin Hanbal, Maktaba al Islami [Berut], Vol 5, Page89
Sahih Muslim, Qadeemi Kutb Khana [Karachi], Vo 1, Page 445

Mulla ‘Ali Qari writes in al-Mirqat Sharh Mishkat:

المعنی ان اﷲ تعالٰی سماھا فی اللوح المحفوظ او امرنبیه ان یسمیھا بها ردا علی المنافقین فی تسمیتھا بیثرب ایماء الی تثریبهم فی الرجوع الیها
It means that Allah had names Madina Munawwara as Taabah on the preserved tablet or He ordered his beloved Prophet SallAllahu ‘Alaihi wa Sallam to name it such. Allah has castigated the hypocrites for reverting to the disreputable name Yathrib. [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

He also writes:

قال النووی رحمه اﷲ تعالٰی قد حکی عیسٰی بن دینار ان من سماھا یثرب کتب علیه خطیئة واما تسمیتھا فی القراٰن بیثرب فهی حکایة قول المنافقین الذین فی قلوبهم مرض
Imam Nawawi rahimahullah states that it is reported regarding ‘Isa bin Dinar that whoever calls Madina as Yathrib, he is a sinner. When the Qur’an refers to Yathrib, it is only to let us know of the illness present in the hearts of the hypocrites. [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

Some verses of poetry from the scholars contain this word. Our excuse for them is that they did not know of this hadith and ruling. He who knows the ruling and persists has no excuse, whether it is poetry or otherwise. The Shari’ah governs the poetry, not vice versa. Mawlana Shaykh MuHaqqiq ‘Abdul Haq Muhaddith Dehlawi Quddassa Sirrahu writes:

حضرت محمد صلی الله تعالٰی علیه وسلم او رامدینه نام نهاد از جهت تمدن واجتماعی مردم واستیناس و ایتلاف ایشاں دردے ونهی کرد از خواندن یثرب یا از جهت آنکه نام جاهلیت است یا سبب آنکه مشتق از یثرب بمعنی هلاک وفساد وتثریب بمعنی توبیخ وملامت ست یا بتقریب آنکه دراصل نام صنمے یا یکے از جبابره بود، بخاری درتاریخ خود حدیثے آورده که یکبار یثرب گوید باید که ده بار مدینه گوید تاتدارک و تلافی آں کند ودر روایتے دیگر آمده باید که استغفار کند و بعضے گفته اند که تعزیر باید کرد قائل آں را وآنکه درقرآن مجید آمده است یا اهل یثرب از زباں منافقان ست که بذکر آں قصد اهانت آن می کردند عجب که برزبان بعضے اکابر دراشعار لفظ یثرب آمده۔ والله تعالٰی اعلم وعلمه جل مجده
The Prophet SallAllahu ‘Alaihi wa Sallam names it Madina. This is because people lived and gathered there and loved the city. He warned against calling it Yathrib because this is the name from the days of ignorance or because it is derived from either Tharb which means destruction and fighting or Tathrib which means reprimand and censure or because Yathrib was the name of an idol or an oppressive and rebellious person. Imam Bukhari narrates a hadith in his Tareekh that whoever says Yathrib once, he should say Madina ten times so that he compensates for it. When the Qur’an says, “Ya ahla yathrib”, it is from the tongues of the hypocrites and by saying Yathrib, they wanted to disrespect Madina. Another narration mentions that whoever says Yathrib should repent towards Allah and seek forgiveness. And some have said that he be punished. Amazing is the fact that some leading people have used Yathrib in their poems. And Allah knows well, the knowledge of the glorious is complete and strong. [Ashi’atul Lum’aat Sharh Mishkat, Maktaba Noori Razavi (Sukkar), Vol 2, Page 393-394]

Taken From
Fatawa Radawiyyah, Vol 21, Page 116 to 119

A question was asked to the Great Mujaddid A’laHadrat Ash-Shah Imam Ahmad Rida Khan Al-Qadiri (Radi Allahu Ta’ala Anhu) regarding the Duties of Children towards deceased Parents… Over which HE stated the following points:

1. The first and foremost duty of the children after the death of the parent is that he should immediately arrange and take part in Ghusl, Salatul Janaza and Burial which should be done in accordance with the Sunnah of the Holy Prophet SallAllaho Alaihi wa Sallam, and hope for them to receive the Mercy of Almighty Allah.

2. He should always make Dua and Istigfar for them at all times and never be unconscious about it.

3. He should give out Sadaqah and Khayrat (Charity) and always send the rewards of good deeds (Aa’mal-e-Sawleh) to them in accordance to his personal capacity. When performing Salah and keeping Fast (Roza), do likewise for them. Actually, for any good deed performed, the Sawab should be forwarded to them and all deceased Muslims and this will not affect the benefits one will receive, in any way. On the contrary, the Sawab of such acts will be beneficial to himself, his parents and all the deceased of the Ummah.

4. If the parents left behind any kind of debts or credits it should be paid in full immediately from one’s personal wealth, which should be regarded as blessings of this Duniya and akhirah. If you cannot afford to pay, assistance should be taken from the family, close friends or charitable Muslims.

5. If he has not performed Hajj, firstly, try to perform his Hajj-e-Badal for him personally, or send someone as a representative to do so. If he has any previous Zakah to be paid, do so immediately. If he has any Qada of Salat or Roza (Fasting) perform the Kaffarah for him. The children should, in all aspects, try their best to execute the duties of their parents which were left undone.

6. Whatever desires and wishes were made by the parent should be carried out even though it may displease you and the Shariah does not compel you to. For example, if he has made a Wasiyat (Wish) to give half of his wealth or belongings to a dear friend, non-inheritor or total outsider, even though in accordance to the Law of the Shariah, one-third of the wealth or belongings cannot be given to anyone without the consent of the heirs, it is best for the heirs to execute the Wasiyat and priority to the wishes and happiness of the deceased.

7. If he has taken an oath, carry it out after his death.If the parents had sworn an oath that their child must not do a certain thing or not meet with a certain person or must not go to a certain place, it must not be discarded after the death, saying :”Well, they are not alive so I can do certain things.” Wrong! One should abide by it as he did while they were alive, as long as it does not conflict with the Shariah.

8. Visit their graves every Friday and recite Sura Yaseen at the graveside loudly and pass the Sawab of recitation to them. While travelling, never pass their graves without greeting and performing Fateha.

9. As long as you live, be kind to their relatives.

10. Maintain friendship and respect for all their relatives.

11. Never, at any time, insult anyone’s parents, so that they may not insult yours.

12. The most difficult duty is never to commit any sin and inflict harm to them in their graves. All deeds of the children are taken to their parents in the grave. On seeing the good deeds they are very pleased and their faces glitter with happiness. On the contrary, if they see the bad deeds or sins, they become very sad.

O! Merciful and Most Forgiving Allah! The Almighty and All Powerful! On behalf of your most Beloved Prophet, Mercy of the Universe (SallAllahu Alaihi wa Sallam), protect us from sins and grant us the guidance and courage to always do good. Fill the graves of our elders and deceased with Light and happiness. O Allah! You are the All Powerful, we are the weak. You are the Wealthy and we are the poor. Protect us… Aameen!!

All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Creator and Sustainer of the Universe. Peace and Blessings upon our Master, Hadrat Nabī Muhammad SallAllahu Alaihi wa Sallam, and upon his blessed family Radi ALLAHu Ta’ala Anho. May they enjoy the countless benefits and gracious favours of Allah SubHanuhu wa Ta’ala.

Love for the Prophet SallAllahu ‘Alaihi wa Sallam is the essence of Iman. A decrease in it weakens Iman and an increase strengthens it. Hence, it is an obligation upon every Muslim to hold beliefs that increase this love and affection and this can be done through respect and reverence. The more a person respects and reveres, the greater the mercy of Allah upon him. Also, one must not only respect the Prophet SallAllahu ‘Alaihi wa Sallam but also every connecting with him, for example, his family, companions and relatives and in particular his parents.

Some people, due to weakness in faith, revile the parents of the Prophet SallAllahu ‘Alaihi wa Sallam and say – we seek the refuge of Allah – that they were not believers. To say this is endangering one’s Iman. What should have happened due to respect and reverence was to adopt silence on the matter but some people have used this issue to disrespect the Prophet SallAllahu ‘Alaihi wa Sallam.

Hence, it was necessary to write on the issue in detail to safeguard the Iman of People. In every era, scholars wrote regarding it, in particular, Imam Jalal al-Din Suyuti, who wrote seven monographs on it and the Great Mujaddid AlaHadrat Imam Ahmad Rida Khan al-Qadiri wrote Shumool al Islam Li Usoolir Rasoolil Kiram is surely a Master-Piece

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.

3. 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]

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:

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
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]

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”:

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
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!

We did not see Allāh but recognized Him through His Qudrah (i.e. The Nabī)
We are the servants of Love and beside this we know nothing!!

I was just exploring around Internet and I find many websites and articles where people are doing a great mistake and disrespect in their ignorance!! They use the Abbreviation of Durood Sharif i.e. SAW, PBUH, RA, AS (ma’azALLAH) instead of writing the Durood o Salam completely… Abbreviating the Salutation with Suad ص, Sal’am صلعم and etc. is strictly forbidden. In this century, leaving aside the ordinary person, even the so-called “learned” and “intellectuals” are guilty of such. Some write, while others, and some only. Some people, in place of write or just to save a drop of Ink, fraction of paper or a second of time, people are depriving themselves in reaping great excellence and reward. They have instead chosen misfortune.

Imam al-Nawawi, the great Muhaddith and Shafi’i Faqih (Allah have mercy on him) states in his introduction to the commentary of Sahih Muslim:

“It is praiseworthy (mustahab) for a person writing Hadith that…..at the mentioning of the Messenger of Allah (Allah bless him & give him peace), he writes “Sallallahu Alayhi Wasallam” in full and not merely using abbreviations, and neither sufficing on one of the two, i.e. Salat & Salam.” [Sharh Sahih Muslim, 1/39]

Thus, when one writes the name of the Messenger of Allah (Allah bless him & give him peace), one should avoid using abbreviations such as SAW, PBUH or something similar. It is inappropriate and disrespectful to do so. The love for the Messenger of Allah (Allah bless him & give him peace) requires that one never tires, both verbally or in writing, from sending blessings and salutations upon him (Allah bless & and grant him eternal peace).

Qadhi Iyadh al-Maliki (Allah have mercy on him) mentions a Hadith wherein the Messenger of Allah (Allah bless him & give him peace) said:

“Whosoever sends blessings upon me in a book, the angels seek forgiveness for him until my name remains in that book.” [Narrated by al-Tabrani in his al-Awsat, See:al-Shifa’ by Qadhi Iyadh, P: 557]

Hence, although the requirement would be fulfilled if one verbally sent blessings and salutations upon the Messenger of Allah (Allah bless him & grant him peace), but when one writes the name of the beloved of Allah, one should also send blessings upon him in writing. I think its important to aware people with the Laws of Shari’ah regarding writing Short forms of Durood Shareef i.e.S.A.W … Suad a … Sal’am and etc.

Hence, to write S.A.W after the name of the Beloved Prophet Syyeduna Rasoolullah (Sallallahu Alaihi Wa Sallam) or A.S in place of Alaihis Salaam is really a sign of being deprived, because Sallallahu Alaihi Wa Sallam or Alaihis Salaam etc. is Durood and we decide to make abbreviations for Durood.