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The Prophet
Mohammed’s Parents Are
Kuffaar

By Abdul Kareem Ibn

Ozzie
The prophet Mohammed’s parents are kuffaar and this what the
prophet himself confirmed in two authentic hadeeth however the
some of the Sufi Ashari Maturidis claim the prophet Mohammed’s
parents are believers, so they will go paradise. However this is a
mistake and is only claimed by them because they go over the allowed
limit for the love of the prophet Mohammed, until they start to say
things like this even if it contradicts the authentic texts.
The prophet warned this ummah about going over the allowed limit
in any issue of this religion. The prophet said “Beware of
exaggeration, for those who came before you were
destroyed because of exaggeration.” Narrated by an-
Nasaai, 5/268; Saheeh. Also the messenger of Allah said,
“Those who go to extremes are doomed.” He said it three
times. Muslim 2670

The Prophet Mohammed’s Dad:

Muslim (203) narrated from Anas that a man said: “O

Messenger of Allah, where is my father?” He said: “In
Hell.” When he turned away he called him back and said:
“My father and your father are in Hell.”

Imam Al-Nawawi said: This shows that whoever dies in a state of kufr
will be in Hell. And being related to one who is close to Allah will not
avail him anything. It also shows that whoever died during the fatrah
(the interval between the Prophethood of Eesa (Jesus) and that of
Muhammad) and was the follower of the way of the Arabs at that
time, which was idol worship, will also be among the people of Hell.
There is no excuse for the call not reaching them, because the call of
Ibraaheem and other Prophets had reached these people.

al-Bayhaqi said in Dalail an-Nubuwwah after quoting the hadeeth

"My father and your father are in hellfire" he said, “How can his
father and grandfather not be in this state (in the hellfire) in the
hereafter, they used to worship idols till they died ,and they did not
accept the religion of Eesa Ibn Maryam(i.e. Islam)”

He also said in his Sunan "and his parents were (mushriks)

polytheists” quoting as evidence the hadeeth of Anas Ibn Maalik
(above) “My father and your father are in hell”.

The Prophet Mohammed’s Mum:

Muslim Reports in his Saheeh "Abu Hurairah reported

Allah's Messenger, as saying: I sought permission to beg
forgiveness for my mother, but He did not grant it to me. I
sought permission from Him to visit her grave, and He
granted it (permission) to me."

Imam an-Nawawi said in Explanation of the above. "From this

hadeeth we can infer that it is permissible to visit the mushriks
(polytheists) in this life and in their graves."

A Muslim can ask forgiveness for his fellow Muslims but not for the
kuffaar. So the prophet being prohibited by Allah to ask for his mum’s
forgiveness proves she had to be a kaafir.

The Sufi Ashari Maturidis who claim there are some authentic
hadeeth confirming his parents being Muslim are mistaken. As all the
hadeeths concerning the prophet’s parents being brought back to life
and believing (being Muslim) are all weak hadeeths.

Al-Azeemabaadi said: Everything that has been narrated concerning

the parents of the Prophet being brought back to life and believing
and being saved is mostly fabrications and lies, and some of it is
da’eef jiddan (very weak) and is not saheeh at all, according to the
consensus of the leading hadeeth scholars who judged it to be
mawdoo (fabricated) and daeef (weak), such as al-Daaraqutni, al-
Jawzaqaani, Ibn Shaheen, al-Khateeb, Ibn ‘Asaakir, Ibn Naasir, Ibn
al-Jawzi, al-Suhayli, al-Qurtubi and others. ‘Awn al-Ma’bood, 12/494.
See also Majmoo’ al-Fataawa of Ibn Taymiyyah, 4/324

Some scholars do not allow the use of weak hadeeth ever however, the
majority do allow the use of weak hadeeth but only for encouraging
good deeds or forbidding haraam actions (targheeb wa al-tarheeb)
and for (fadail amal) good deeds and character but with strict
conditions. However neither group of scholars allow the use of weak
hadeeth in aqeedah. So as the hadeeths concerning the prophet’s
parents being brought back to life and believing (being Muslim) are
all weak hadeeths and this is a matter of aqeedah (belief) we must not
accepted them and stick the authentic hadeeth on this issue and
regard his parents as kaafir who will burn in hell forever.
Imam Nawawi said in the Adhkar, “The scholars among the experts in
hadeeth and the experts in (fiqh) law and others have said: it is
permissible and recommended that the religious practice concerning
(targheeb wa al-tarheeb) good deeds and good character… (are
allowed to) be based on weak hadeeth as long as it is not fabricated.”
Ibn Taymiyyah said, "... and it is not permissible to rely in the shariah
upon daeef ahaadeeth which are not saheeh or hasan…And not one of
the Imams (scholars of hadeeth) said that he considered it to be
permissible to make something obligatory (wajib:fard) or
recommended (mustahab) based upon a daeef (weak) hadeeth." al-
Qaa'idah al-Jaleelah' (pg.82) of Ibn Taymiyyah
The Permanent Committee for Research and Verdicts said, “Weak
hadeeth can be accepted and acted upon in the (fadail amal)
superiority of actions if it is not extremely weak and if the action is
not being established by the particular hadeeth”
Ibn Hajar al-Askalanis gives three conditions which all the scholars
who allow weak hadeeth give.
1. It should not be very weak, and one should not act upon a
hadeeth which was narrated only by one of the liars or those who
are accused of lying, or whose mistakes are serious.
2. It should mention a good deed for which there is a basis in the
Shareah.
3. When acting upon it one should not believe that the action is
well-founded, rather he should do it on the basis of erring on the
side of caution.