Do we say that the child who dies before the age of accountability has his sin upon his parents? Or do we say that the call did not reach the parents in the same way?

Abu Malik: All right, Shaykh, now if we want to add to this and digress regarding this hadith: Because the concept that comes to mind in light of your kind answer is that the parents are the ones who bear the responsibility for the child, is that not so?

The Shaykh : Yes, but this does not save the child;
Abu Malik: It does not save the child.

The Shaykh : They undoubtedly bear the responsibility for the child; but it does not save the disobedient child from the punishment; because if the child died before reaching the age of accountability, then we naturally do not say that he is punished; but if he reached the age of accountability and died a Jew, a Christian, or a Zoroastrian, he has no excuse on the basis that his father or mother were among the misguided, whether Jews, Christians, or Zoroastrians; the parents bearing the responsibility for their children is one thing, and the child not being held accountable is another; here, the detail I hinted at is necessary: if he has reached the age of accountability, he is held accountable, because he did not use his intellect to understand the call, and the previous statement applies if it reached him, if it reached him, meaning that now when we imagine...
Abu Malik: We say regarding the one to whom the call did not reach, meaning the call did not reach him.

The Shaykh : In that case, may Allah bless you, there is no difference between the child and the parent.
Abu Malik: And this is what I want to reach; meaning, does it mean that there is a chain of becoming Jewish, becoming Christian, and becoming Zoroastrian with no limit and no break, where every father or parents bear the responsibility for what came before them? If so, this means, as the Prophet (peace and blessings be upon him) said: .

The Shaykh : But we must note that this sequence should not be applied either negatively or positively, meaning we cannot imagine that the call did not reach every one of these people; you know, for example, the Christians who live in Islamic lands, like the Levant, for instance; I do not imagine that we can say about them that the call did not reach them; because when we say the call did not reach them, we do not mean its details, but rather the refutation of the shirk (associating partners with Allah) in which they are involved; whereas the Christians of Europe and America, and so on, it is more likely that the call did not reach them; but even so, it is not permissible to make this general denial, because it is possible that some individuals among them, through personal study or personal contacts, as we know about some ambassadors who were sent to some Arab countries, are given the opportunity to meet with some scholars and some shaykhs, and the truths of Islam that they were previously ignorant of become clear to them; so these people, even though they are from America, for example, are never to be treated in the same way as those others; therefore, we must look at the point of consideration: whoever the call reached has been warned, and whoever the call did not reach, as you know, has a reckoning on the plains of the Day of Resurrection.
Abu Malik: So here, Shaykh, the other question expands, and that is if this person’s fitrah (innate natural disposition) was corrupted by his parents, and he turned to the religion of shirk (associating partners with Allah) even in his fitrah, even if he became a Jew, then if this person reaches the age of accountability and is in an environment like the Levant or Egypt, for example, and he hears this call, the least of which is that he is capable of rejecting shirk from himself; is he held accountable even if his parents corrupted him?

The Shaykh : Yes, he is held accountable, without a doubt.
Abu Malik: That is one point. Two: as for a person... the second one.

The Shaykh : That is how I messed up.The Shaykh : ? ...on the occasion of the hadith you mentioned.