In Islamic theology, there is a range of opinions regarding the fate of children of polytheists who pass away before reaching maturity. Scholars and ḥadīths offer different interpretations, each rooted in understanding Allāh's mercy and justice. While some of these perspectives are supported by ḥadīth, others are inferred from Qurʾānic verses. Ibn Ḥajar mentions nine different views, explored below.
The foundational belief in Islam is that Allāh is all-knowing, and He is aware of the ultimate fate of every individual, including children. According to this perspective, Allāh knows the actions that children would have taken had they been allowed to live to adulthood. Since children, through no fault of their own, do not reach the age of accountability, Allāh's wisdom determines their final abode in the hereafter.
A well-known ḥadīth states:
Some scholars have taken this to mean that children, especially those born to non-Muslim parents, will follow the religion of their fathers.
Another opinion is that children who die before reaching maturity will reside in barzakh, a realm between Jannah (paradise) and Jahannam (hell). This view is based on the notion that children do not possess good deeds to be admitted into paradise, nor do they have sinful actions that would warrant their punishment in hell. Therefore, they exist in a state of neutrality in the afterlife, awaiting Allāh's judgment.
Some scholars, citing a ḥadīth narrated by Samurah ibn Jundub, suggest that the children of the mushrikīn will be the servants of Jannah. In this tradition, children are considered to be part of Allāh's mercy, and their ultimate fate will be to serve in paradise. This view emphasises the merciful nature of Allāh and His special regard for children who pass away before reaching the age of accountability.
A different opinion, held by Thumāmah ibn Ashras, asserts that children who pass away will become dust in the hereafter.
Another perspective is that children will be tested in the hereafter. This test, according to some scholars, would determine whether they enter Jannah or Jahannam. The children who pass the test would be rewarded with paradise, while those who fail would be sent to hell.
ʿIyāḍ ibn Aḥmad held the view that children of non-believers (or mushrikīn) would be sent to Jahannam.
A broader, more comforting perspective is that all children who pass away will enter Jannah, irrespective of the faith of their parents. Proponents of this view often cite the Qurʾānic verse:
"And never would We punish until We sent a messenger" (Sūrat al-Isrāʾ 17:15). This verse is interpreted to mean that children, who have not received the message of Islam or reached the age of accountability, are exempt from punishment. Consequently, they would be granted entry into paradise as a sign of Allāh's mercy.
Finally, there are scholars who advise restraint in making definitive claims about the fate of children in the hereafter. These scholars emphasise that since there is no clear and explicit directive from the Qurʾān or ḥadīth regarding the fate of children, it is best to abstain from forming conclusions without sufficient evidence. In the end, the matter lies with Allāh, who is the most just and merciful.
A biographical sketch of Imām al-Bukhārī: his lineage, character, scholarly competence, teachers, students, madhhab, writings, and death.
How Imām al-Bukhārī came to compile his Ṣaḥīḥ: its name, scope, method of writing, places of authorship, and the principal commentaries upon it.
The opening chapter of *Ṣaḥīḥ al-Bukhārī*: why Imām al-Bukhārī begins with revelation, the meaning of waḥy, and the forms it takes.
The opening ḥadīth of *Ṣaḥīḥ al-Bukhārī*, narrated by ʿUmar b. al-Khaṭṭāb, on the principle that deeds are judged by their intentions, with notes on the Bukhārī isnād.
