Question:
As Salam Alaykum,
I hold the belief that the Prophet’s (ﷺ) parent’s are saved. However, I have heard there is a good objection from Shaykh Nidaal Ala Rashay in his commentary on Al Fiqh Al Akbar (Badr Al Anwar). When possible, could this be responded to?
Answer:
Waalaykumussalam,
How can it be a good objection when the objector misrepresents al-Razi’s position as agreeing with the objection? Al-Razi most definitely does not support that objection as is clear from the very passage cited by the objector.
Secondly, there is no “consensus of the Salaf” as claimed by Mulla `Ali al-Qari (cited by the objector) because the only one of the Salaf who was relatedly claimed to have held that position is Imam Abu Hanifa in al-Fiqh al-Akbar. However, the latter work’s ascription to him is not agreed upon. Furthermore there is a valid possibility that — as established by Imam al-Kawthari — the correct lection of the text itself says the exact opposite, namely that “the parents of the Prophet did not die as unbelievers.” That statement reflects what al-Daraqutni, al-`Iraqi and others also said to the effect that a hadith states they were resurrected and expressed their iman in the Prophet, upon him and them blessings and peace, then went back to their barzakh.
Thirdly, how could the Salaf have possibly agreed on such a claim when Allah explicitly states He does not punish before He first sends a Messenger (al-Isra’ 17:15), whereas the Prophet’s parents were of the Ahl al-Fatra? That and that alone is the sound Ash`ari position as pointed out by Imam al-Suyuti in Masalik al-Hunafa and elsewhere.
Fourthly, in reality the position that the parents of the Holy Prophet are in hell typifies the stance of the Mu`tazila and the Karramiyya as discussed in the relevant literature. It is is most definitely not the position of Ahl al-Sunna let alone that of the Salaf al-Salih.
There are other errors and misunderstandings as well. The above suffices for now to show it is not a good objection at all but a weak one, either misinformed or frankly biased, couched in selective and specious arguments as well as veiled aspersions against al-Suyuti, al-Kawthari and the position of the majority of the Umma. And Allah knows best.
Hajj Gibril Haddad