Hadith 2218

(1) The statement: "It was not granted." In Ashi'at Al-Lama'at, it is said: "What is mentioned in this Hadith and similar narrations reflects the approach of the early scholars. Some said that the verse, 'It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were near relatives' (Quran 9:113), and the verse, 'And do not plead for those who are in Hellfire' (Quran 2:119), were revealed regarding this matter. As for the later scholars, they affirmed that his parents and all his ancestors up to Adam (peace be upon him) were Muslims. They provided three ways to affirm this: either they followed the religion of Ibrahim, or they were not reached by the call due to the period of ignorance before the Prophethood, or Allah revived them at his hands through his supplication, and they believed in him. Although the Hadith about their revival is weak in itself, it has been strengthened and considered Hasan due to multiple chains. This knowledge was hidden from the early scholars, but Allah revealed it to the later scholars. Allah grants His mercy to whom He wills. Sheikh Jalal Ad-Din As-Suyuti wrote treatises on this, providing evidence and responding to the objections of opponents." In summary, it is safest for a cautious and devout person to refrain from speaking about what is inappropriate and to observe proper conduct. This issue is not among those that will be asked about in the grave, on the Day of Resurrection, or in the gathering. This is also clarified in the fiqh commentaries, such as At-Tahtawi and Ash-Shami in their commentaries on Ad-Durr Al-Mukhtar. What is attributed to Abu Hanifah in Al-Fiqh Al-Akbar is disputed, and its authenticity is uncertain, as mentioned by At-Tahtawi. In Radd Al-Muhtar, under the chapter on apostasy, it is said: "Our Prophet (ﷺ) was honored by Allah with the life of his parents until they believed in him, as mentioned in a Hadith authenticated by Al-Qurtubi, Ibn Nasir Ad-Din, the Hafiz of Sham, and others. Thus, they benefited from faith after death, contrary to the usual rule, as an honor to the Prophet (ﷺ). Just as Allah revived the slain man of the Israelites to reveal his killer, and as Isa (Jesus) revived the dead, so too did Allah revive several people at the hands of our Prophet (ﷺ). It is also authentic that Allah returned the sun to him after it had set so that Ali (may Allah be pleased with him) could pray Asr. Just as Allah honored him by returning the sun and the time after it had passed, He also honored him by granting life and faith after death. The claim that the verse, 'And do not plead for those who are in Hellfire' (Quran 2:119), was revealed regarding his parents is not authentic. The Hadith in Muslim, 'My father and your father are in Hell,' was before he knew of their faith."

(۱) قوله: فلم يؤذن لي: وفي أشعة اللمعات ما ترجمته: إن ما ذكر في هذا الحديث وأمثاله طريقة المتقدمين. وقال بعضهم: نزل في هذا الباب قوله تعالى: ﴿ما كَانَ لِلنَّبِي وَالَّذِينَ ءَامَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُوْلِي قُرْبَى) (التوبة: ۱۱۳) وقوله: ﴿وَلَا تُسْتَلُ عَنْ أَصْحَابِ الجَحِيمِ ﴾ (البقرة: (۱۱۹) على قراءة المعلوم. وأما المتأخرون فقد أثبتوا إسلامهما، بل جميع آبائه وأمهاته إلى آدم ، ولهم في إثباته طرق ثلاثة: إما أنهما على دين إبراهيم، وإما أنهما لم يلغهما الدعوة وما تأتي الفترة قبل زمان النبوة، وإما أنهما أحياهما الله تعالى على يده بدعائه، فآمنا به. وحديث إحيائه لهما وإن ضعف في ذاته فقد صححوه وحسنوه بتعدد الطرق. وهذا العلم كأنه كان مستورًا مختفيا على المتقدمين، فكشفه وفتحه الله على المتأخرين. والله يختص برحمته من يشاء بما يشاء من فضله. والشيخ جلال الدين السيوطي صنف رسائل، وأثبته بدلائل، وأجاب عن شبهات المخالفين انتهى. وبالجملة لا أقل في هذا الباب للمحتاط المتسنن أن يكف لسانه ولا يلوث بما لا يليق بشأنه ، ويلاحظ دأبه ويحفظ آدابه ، ومع ذلك ليست هذه المسألة مما يسأل عنها في القبر والمحشر والموقف، وقد صرح بذلك في الشروح الفقهية أيضًا كالطحطاوي والشامي في الحاشية على الدر المختار». وما نقل أنه مذهب أبي حنيفة على ما ذكره في الفقه الأكبر»، فقيل: إنه مدسوس على الإمام وإن استناد «الفقه الأكبر إليه أيضًا متردد فيه كما ذكره الطحطاوي. قاله في تنسيق النظام في مسند الإمام. وقال في رد المحتار في باب المرتد : إن نبينا قد أكرمه الله تعالى بحياة أبويه له حتى آمنا به، كما في حديث صححه القرطبي وابن ناصر الدين حافظ الشام وغيرهما، فانتفعا بالإيمان بعد الموت على خلاف القاعدة إكراما لنبيه ، كما أحيى قتيل بني إسرائيل ليخبر بقاتله، وكان عيسى يحيي الموتى، وكذلك نبينا له أحيى الله تعالى على يديه جماعة من الموتى. وقد صح أن الله تعالى رد عليه الشمس بعد مغيبها حتى صلى علي كرم الله وجهه العصر، فكما أكرم بعود الشمس والوقت بعد فواته، فكذلك أكرم بوعد الحياة ووقت الإيمان بعد فواته. وما قيل: إن قوله تعالى: ﴿وَلَا تُسْتَلُ عَنْ أَصْحَابِ الْجَحِيمِ ﴾ (البقرة: (۱۱۹) نزل فيهما لم يصح. وخبر «مسلم»: «أبي وأبوك في النار» كان قبل علمه انتهى.