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 to 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.
- 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.
- It should mention a good deed for which there is a basis in the Shareah.
- 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.