When we come to the issue of the fate of children of those clearly considered kāfirs or mushriks, there seems again to be some range of opinion. Many are loath to speculate and prefer to quote the words of the Prophet: “The Prophet, when asked about the children of the mushrikūn, replied, God knows best what they have done [Allāhu a‘lam bi-mā kānū ‘āmilīn].”
It appears that on other occasions, however, the Prophet was rather more specific in discussing the fate of such children. Sometimes he seems to have been somewhat pessimistic:
Khadīja asked the Messenger of God about two children who had died while still in the period of the jāhilīya. The Messenger of God said, They are in the Fire. And when he saw the aversion on her face he said, If you saw their place, it would be loathsome to you. She said, O Messenger of God, what about my child by you? He replied, In the Garden. Then the Messenger of God said, Truly the faithfuland their children are in the Garden and the polytheists and their children are in the Fire. Then the Messenger of God recited [S 52:21].
At other times he held out more hope: “They [the children of the mushrikūn] have no evil deeds for which they must be punished among the people of the Fire, and they likewise have no good deeds for which they are to be recompensed among the angels of the people of the Garden. Therefore they are servants for the inhabitants of the Garden.”
It is obvious, of course, that there has been nothing resembling consensus in the Islamic community on this very problematic question of the fate of children of non-believers. It is also true that the real issue in these discussions, while clearly related directly to the understanding of God's mercy and justice, is the firm condemnation of kufr and shirk and thus the punishment incumbent on offspring because of the sins of the fathers. Abū Ya‘la relates that according to certain Ḥanbalī theologians, on the day of resurrection a huge fire will be set, and all children willbe ordered to enter it. Whosoever does so willingly will be allowed to enter the Garden, but he who refuses it will be sent to the Fire. Himself a Ḥanbalī, Abū Ya‘la indicates that S 52:21 is actually a proof that the children of the mushrikūn are with their fathers in the Fire. This, he says, is supported by the above-citedquestion of ‘Ā'isha concerning her children by a husband before her marriage to the Prophet.
The Ash‘arīs were in agreement that the children of the faithful are in the Garden with their fathers. They were of several opinions concerning the children of the mushriks and kāfirs, however, as seems generally to be the case. Some felt they will be in the Fire for the express purpose of causing more pain to their parents, again indicating that the main concern of this discussion often does not lie with the fate of the children themselves. Others support the idea of the fire built to test the obedience of the children, as described above, while still others assign them to a place in the Garden but as servants of the faithful there.