["Salafis" keep reiterating the claim that the Holy Prophet’s (Sallallahu alayhi wa Sallam) parents died as kafirs and that they were destined to reside in the Hellfire eternally. One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.
Countless scholars have written on this topic in support of the parent’s survival. The following piece of writing is not intended to outline any such topic. It is only for the purpose of refuting what some "Salafis" allege about Imam Abu Hanifah, rahmatullahi alayh. They say he was of the opinion that the parents are in Hell. They quote an adulterated version of his theological booklet al-Fiqh al-Akbar, which is an outstanding statement of Sunni doctrine the Imam wrote to clarify the Sunni Aqida.]
[Reference: Dr. ‘Inayatullah Iblagh al-Afghanistani, Doctorate thesis: al-Imam ul A’zam Abu Hanifah al-Mutakallim (The Greatest Imam: Abu Hanifah, The Theologian),2nd edition, with supervision of Dr. Muhammad Ali Mahjub, Minister of Awqaf and President of the Supreme Council for Religious Affairs, Cairo, 1987.]
Regarding the [discrepancies in] text (matn), we find in some of the manuscripts (nusakh) [of al-Fiqh al-Akbar] some words that differ with what is in other manuscripts. For example, we find in some of them:
"And the two parents of the Prophet (saw) died on the innate nature" (mata ‘ala al-fiTra).In some others, it is
"did not die on disbelief" (ma mata ‘ala al-kufr).While in other ones, we find
"Died on disbelief" (mata ‘ala al-kufr).Allamah al-Kawthari noted that the word fiTra is easily altered to kufr in the Kufic Arabic calligraphy. Therefore, it is highly probable that the copy "died on the innate nature" was changed to "died on disbelief." This [the correct copy: i.e. "died on the innate nature] implies as if Al-Imam al-A'zam (Radhi Allahu Anh) wanted to argue with it against whoever iterates the Hadith "My father and your father are both in the Hellfire" (Abi wa abuka finnar), reported by Hazrat Ali (Radhi Allahu Anh). And the way of responding is that putting the woman in the fire cannot be affirmed except by a definite proof (daleel qaT’i) and this is not a practical (i.e. fiqhi, ‘amali) matter in order for an indefinite proof (daleel DHanni) to suffice for it. Consequently, what might be believed [by some] regarding the parents of the Holy Messenger of Allah (Sallallahu alayhi wa Sallam) being in the Hellfire, is not based on a definitive proof.
And we find more evidence in what was mentioned by al-Hafiz Muhammad Murtadha al-Zabidi – the commentater on the Ihya’ and the Qamoos – in his booklet, al-Intisar li Walidayy an-Nabyy al-Mukhtar (The Support for the Parents of the Chosen Prophet). He said that when the copier (nasikh) saw the repetition in the word ma mata, he thought that one of them was extra, so he removed it. Then, this incorrect copy was destined to become widespread. [He is referring to the maa. The first maa is a word meaning ‘did not.’ The second ma is an integral part of the word mata, meaning ‘both died’].
Another evidence to this is the way it is mentioned, because Abu Talib and his [the Holy Nabi's, Sallallahu alayhi wa Sallam] parents, if they were all in one state, he [Abu Hanifah, rahmatullahi alayh] could have combined them in one sentence, as opposed to two sentences, if there was no difference between them in that verdict. And this is a good opinion from al-Hafiz al-Zabidi. Also, Allamah al-Kawthari mentioned that he saw the copy that contains ma mata in two manuscripts in Dar al-Kutub al-Misriyya. I went back to view them and found them as mentioned by al-Kawthari.
Furthermore, Allamah al-Kawthri mentioned in his editions on the letters (rasa’il) of Abu Hanifah, kept in Dar al-Kutub al-Misriyya by number 24205, that "There exists manuscripts of it in Maktabat al-Fatih in Astana.