Saheeh Seerah Al Albaanee English

Al-Baihaqee also reported on the authority of `Aamer Ibn Sa`d, that his father said: A
Bedouin came to the Messenger of Allaah ﷺ and said: “My father used to uphold
ties of kinship, and he did such-and-such (mentioning his acts of kindness), so where is
C) The Prophet ﷺ passed by a date-palm tree and he heard a sound (meaning: from the grave). He ﷺ said:
❝When was he buried?❞ They replied: He was buried in the days of ignorance. He ﷺ said: ❝If it were not
the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which
I am listening to, I would have certainly supplicated Allaah that He should make you listen to the torment of
the grave.❞ [Musnad Aḥmad (12007, 12096, 12123, ) and Ṣaḥeeḥ Muslim (2867, 2868). See al-Ṣaḥeeḥah (158,
159)]
D) And in the Ḥadeeth of the eclipse, in which the Prophet ﷺ was shown the fire and he saw that the owner of
the stick with crooked end was being punished because he used to steal from the Ḥajj pilgrims. [Ṣaḥeeḥ Muslim
(904) and also see al-Irwaa’ (656)]
And there are more Aḥaadeeth related to this which al-Haithamee had reported in his “Majma` al-Zawaaid”
(1/116-119), so whoever wishes to refer to them can do so. All these Aḥaadeeth, without a doubt, are decisive
evidence that the Mushriks (who died) in the days of ignorance will be from the denizens of the Fire. They are not
from the people of al-Fatrah. So the argument of Abu Zahrah has tumbled and been refuted in detail. As for his
saying regarding the Ḥadeeth of Anas ُ هللا ُ : “…like the way it is strange in its chain.”
عنه رضي
I (al-Albaanee) say: This is another false claim of his. The Ḥadeeth is Ṣaḥeeḥ and there is no weakness in it, and it
is sufficient proof that it is reported in the “Ṣaḥeeḥ” (of Imaam Muslim). And if he were to intend that it is strange
in its meaning, then this still does not harm it; because all its narrators are highly trustworthy. Moreover, it has
supporting chains which add to its strength, like the ones which we have already mentioned. Here I would also
like to add that even al-Suyooṭee got entangled in this and his desires got the best of him. He tried to fault the
Ḥadeeth by saying that Ḥammaad Ibn Salamah was alone in reporting it. He went to the limit of not even
mentioning this Ḥadeeth in his book “al-Jaami` al-Sagheer”, or in the annex that he wrote later to it. This is all the
while he is considered among the scholars of Islaam and a Ḥaafiẓh. I wanted to write more on this to refute him
(al-Suyooṭee). But we already spoke much on this, and what has preceded is sufficient for us. And Allaah is the
One who grants success.
[TN: On the contrary, there are some scholars who have tried to defend the parents of the Prophet ﷺ and say
that they will be saved from Hell, and that Allaah brought them back to life after they had died, and they became
Muslim and believed in the Prophet ‏,ﷺ then they died like that (as Muslims). They quoted as evidence for this
“Mawḍhoo`” (Fabricated) and “Ḍha`eef Jiddan” (very weak) Aḥaadeeth which cannot be regarded as evidence.
Ibn al-Jawzee said: “This is undoubtedly a “Mawḍhoo`” (Fabricated) narration; the one who fabricated it has little
understanding and is lacking in knowledge. If he had any knowledge he would have known that whoever dies as a
Kaafir, it will not benefit him to believe after being brought back to life. Even if he believes when he sees (the
truth) with his own eyes, it will not benefit him.” [al-Mawḍhoo`aat (1/284)]
Al-Ḥaafiẓh Ibn Katheer said: “With regard to the Ḥadeeth mentioned by al-Suhaylee, in its Isnaad he mentioned
men who are unknown (Majhool) until it reaches Abu al-Zanaad from `Urwah from `Aaishah ‏,رضيُاهللُعنها that the
Messenger of Allaah ﷺ asked his Lord to bring his parents back to life, so He ‏(تعاىل)‏ brought them back to life and
they believed in him – this is “Munkar Jiddan” (a very false) Ḥadeeth. Even though it is possible and within the
powers of Allaah, what is proven in the authentic Aḥaadeeth contradicts it.” [Al-Bidaayah (2/261)]]
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