How do we explain the hadith: (Indeed, the deceased is punished by the weeping of his family over him)?

The questioner: Hadith: or so.

The Shaykh: Yes.

The questioner: How is it explained?

The Shaykh: There has been a disagreement between Aisha and Ibn Umar and others among the Companions. Lady Aisha (may Allah be pleased with her) rejected this hadith and said that the Prophet (peace be upon him) only said this hadith regarding some Jews who used to weep over their dead. However, the scholars of hadith did not agree with her rejection. This is because the hadith: was narrated by a group of Companions other than Ibn Umar. His father, Umar, narrated it, and others besides Umar and his son Abdullah also narrated it, as did al-Mughirah ibn Shu'bah. Therefore, there is no room for doubting Ibn Umar as Lady Aisha did. This doubt would have been possible if Ibn Umar alone had narrated this hadith. But since his father and al-Mughirah ibn Shu'bah are with him, the three are more memorizing than the one, who is Aisha. If Ibn Umar had been alone, it would have been possible at that time to prioritize Aisha's opinion and statement over Ibn Umar's, because Lady Aisha (may Allah be pleased with her), as you know, is the wife of the Prophet (peace and blessings be upon him) and accompanied him for as long as Allah willed in most times, unlike Abdullah ibn Umar. If Ibn Umar alone had narrated this hadith and Aisha (may Allah be pleased with her) had corrected him, it would have been possible to accept her correction and adopt her hadith over Ibn Umar's, as happened in another case. That is, Ibn Umar narrated that , so it was said to Aisha: "Listen to what Abdullah ibn Umar is saying?" She said: "What is he saying? What is he saying?"
They said: "He says: 'The Prophet (peace and blessings be upon him) performed Umrah in the month of Rajab.'" She said: "Abdullah ibn Umar (may Allah have mercy on him) has been distracted. The Messenger of Allah did not perform Umrah except in Dhul-Qa'dah." It came in some narrations that when Aisha mentioned this, Ibn Umar heard her words and did not say a word, which suggests that he felt he was indeed mistaken.

The questioner : ... .

The Shaykh: Yes.

The questioner: He made a mistake.

The Shaykh: Yes, yes, but our hadith: there is no way to adopt Aisha's opinion and correct Abdullah ibn Umar as we did in the hadith of Umrah, because as I mentioned earlier, with Ibn Umar are Umar himself and al-Mughirah ibn Shu'bah.
There is something that must be mentioned; because the answer to your question is not complete. Your question was about the hadith: what is the meaning? What is the intended meaning?
The scholars have two opinions in interpreting: . Some say: "The punishment mentioned in the hadith is the punishment of the Hereafter." And some say: "The intended meaning of the punishment is distress and sadness." The one who says this means that the deceased hears the weeping of the living over him; so he regrets their regret and is saddened by their sadness. This is the punishment the Messenger intended in the hadith according to some. As for the first group - and they are the majority - they say: "He is actually punished." Here, the statement of Lady Aisha mentioned and referred to earlier comes up: why did she reject this hadith? Because she understood that the punishment here is the punishment in the sense of distress, either by fire or by the cold, or something similar to that which is known. So she said: "Why is he punished, while Allah (Mighty and Majestic) says: ?" The scholars answered this doubt by saying that the intended meaning of the hadith, according to the view of the majority, is that the known punishment refers to the one who dies and does not make a will, and does not advise his family not to weep over him. But if he fulfilled the duty of reminding and the duty of advising, and then they wept over him, it does not harm him; because he has performed the duty.
This is with the note that the intended meaning of weeping is not weeping in general, but the intended meaning is wailing and raising the voice. If the deceased did not advise and did not remind his family before his death that when death comes to me, do not shout and do not wail, because this will be a cause - not only for your punishment - but also a cause for my punishment. On this basis, the hadith is interpreted. And the summary of that is: the deceased who did not remind his family of what is obligatory upon them of advising, when he dies, not to weep over him; this is the one who is punished. And the punishment does not mean pain and sadness; rather, it means the punishment that the sinner deserves on the Day of Resurrection or in the grave. And this meaning is supported by the Sunnah and by reasoning as well:
As for the Sunnah; in a narration from al-Mughirah ibn Shu'bah, he said: . He is punished on the Day of Resurrection. While the second interpretation, which interpreted the punishment as pain; it means that he is in the grave. Rather, the hadith of al-Mughirah says: .
As for reasoning; I will mention it soon - if Allah wills.
So the second interpretation: that he is distressed; this means that when the deceased dies, his relationship with people is not cut off; so he feels for them and is distressed by their pain... And this statement is not correct; because when the deceased dies, his relationship with this worldly life is cut off; so he does not hear and does not feel anything, as He (Glorified and Exalted is He) said: . So the dead do not hear; so how can it be said that when the deceased's family weeps and wails over him, he feels their weeping and is distressed by their pain? This meaning, in addition to contradicting the hadith: , it contradicts other texts in the Book and the Sunnah that indicate that the deceased does not hear and does not feel. So the first meaning is the correct meaning... which those who interpreted the punishment of the deceased as pain and hardship, and not the punishment in the sense of the retribution that the disbeliever or the open sinner receives, leaned toward. Because his (peace be upon him) saying: does not mean the punishment of Hell, but rather the hardship. But what I mentioned earlier comes against this, that when the deceased dies, his relationship with the world is cut off, so he does not feel anything, does not hear, or anything else.

The questioner: Our Shaykh, there is a hadith that says: the believer is pressed in his grave... and fire is placed on the disbeliever. What is the explanation of this hadith?

The Shaykh: There is no hadith like that. There is the word grave, or in the striking of the muzzarbah regarding the disbeliever or the hypocrite, so this...

The questioner: We will bring the book, O Shaykh.

The Shaykh : Yes.

The questioner: We will bring the book; because he mentioned that it is in "Musnad" - "Musnad Ahmad".

The Shaykh: Bring the book, from the punishment.

The questioner: From the punishment.

The Shaykh : Yes.