Some say that if a hadith contradicts a verse of the Qur'an, it is rejected regardless of its degree of authenticity.

The questioner : Another question: Your Eminence, there are those who say: if a hadith contradicts a verse of the Qur'an, it is rejected regardless of its degree of authenticity. They gave as an example the hadith: , or as he (peace and blessings be upon him) said, and they argued with Aisha's rejection of the hadith by the saying of Allah (Mighty and Majestic): ; so how do we respond to those who say that?

The Shaykh : Rejecting this hadith is one of the problems of rejecting the Sunnah by the Qur'an, and we have detailed the discussion on the deviation of that from the straight path just now. As for the answer to this hadith, especially for those who cling to Aisha's hadith; it is, first: from the hadith perspective, the hadith: ; there is no way to reject this hadith from the hadith perspective for two reasons:
The first: that it has come with a sound chain from Ibn 'Umar (may Allah be pleased with him). And the second reason: that Ibn 'Umar did not narrate it alone, but 'Umar ibn al-Khattab supported him in that, and he and his son did not narrate it alone, for al-Mughirah ibn Shu'bah supported them, and this is what comes to my mind at this moment; because these narrations from these three Companions are in "the two Sahihs"; "Sahih al-Bukhari" and "Sahih Muslim". As for if the researcher conducts a specific research on this hadith, he will find other routes for it, and all these three hadiths are hadiths with sound chains, so they are not rejected merely by the claim of contradiction with the Noble Qur'an; that is because the saying of the Prophet (peace and blessings be upon him and his family): has been answered or the scholars have explained this interpretation in two ways:
The first way: that this hadith only applies to the deceased who, during his lifetime, knew that his family would commit violations of the Shari'ah after his death; he knew that, yet he did not advise them and did not will them not to cry over him; because this crying becomes a cause for the torment of the deceased. In Arabic expression: The "al" (the) for the deceased here is not for comprehensiveness and inclusion; meaning: the hadith does not mean that every deceased is tormented by the crying of his family over him, but the "al" here is the "al" of the known; meaning: the deceased who does not advise his family not to commit what contradicts the Shari'ah after his death; this is the one who is tormented by the crying of his family over him. As for the one who fulfilled the obligation of advice and the obligation of the Shari'ah will that they not cry, that they not wail over him, and that they not bring the wrongdoings that are done especially in this time, if he did not will and did not advise, he is tormented, and if he advised and willed, he is not tormented. This detail is what we must understand from the first interpretation of many of the known and famous scholars like al-Nawawi and others.
And if we know this detail, it becomes clear that there is no contradiction between this hadith and His saying (Glorified and Exalted is He): . The contradiction only appears if the deceased is understood that the "al" there is for comprehensiveness and inclusion; meaning: every deceased is tormented; at that time, the hadith becomes problematic and contradicts the Noble verse. But if we know the meaning we mentioned just now, there is no contradiction and no problem; because the one who is tormented is tormented because of his failure to fulfill the obligation of advice and will. This is the first way of what was said in the interpretation of this hadith to refute the claimed contradiction.
As for the second way - which is the one that Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned in some of his writings - : that the torment here is not torment in the grave or torment in the Hereafter, but it means distress and means sadness; meaning: if the deceased hears the crying of his family over him, he is grieved and sad for their sadness over him. This is what Shaykh al-Islam Ibn Taymiyyah said, and if this were correct, it would uproot the root of the doubt.
But I say: that this interpretation contradicts two realities; therefore, we have no choice but to rely on the first interpretation of the hadith:
The first reality: that in the hadith of al-Mughirah ibn Shu'bah which I referred to just now, there is an addition that clarifies that the torment is not in the meaning of distress, but it is in the meaning of the apparent torment; meaning: torment in the Fire, except that Allah (Blessed and Exalted is He) forgives, as is explicit in His saying (Mighty and Majestic): .
What is the narration of al-Mughirah? He said: , he is tormented because of the crying of his family over him on the Day of Resurrection, not in the grave which Ibn Taymiyyah interpreted as pain and sadness.
The other reality: is that when the deceased dies, what the evidence of the Book and the Sunnah indicates is that he does not feel anything happening around him, whether this thing is good or bad, except in some occasions that were mentioned in some hadiths; either as a rule for every deceased, or for some of the deceased where Allah (Mighty and Majestic) made them hear some of what they are distressed by.
From the first: the hadith that al-Bukhari narrated in his "Sahih" from the hadith of Anas ibn Malik (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him and his family) said: . In this authentic hadith, there is the affirmation of hearing for the deceased specifically at the time of his burial and when the people leave him; meaning: at the time when the two angels who ask him about his Lord, his religion, and his Prophet sit him; the soul has been returned to him; so in this state, he hears the striking of the sandals. The hadith does not imply that this deceased and all the deceased have their souls returned to them like this, that they continue to hear the striking of the sandals of those passing between the graves until the Day they are resurrected; no, this is a specific situation and specific hearing from the deceased; because his soul was returned to him. And at that time, if we take Ibn Taymiyyah's interpretation, we would expand the circle of the deceased's feeling of what happens around him; whether at his bier before his burial or after he is placed in his grave. This means that he hears the crying of the living over him. This needs a text.
The text is first missing, and second, some of the authentic texts of the Book and the Sunnah indicate that the dead do not hear. This is a long research, and I do not want to waste your time with the answer to the remaining questions, rather, I cannot answer the remaining questions, at least some of them, but I will mention something or one hadith and end the answer to this question; no doubt you have read or heard the saying of the Prophet (peace and blessings be upon him and his family): , , travelers and wanderers in the gatherings, so whenever a Muslim prays upon the Prophet (peace and blessings be upon him and his family), there is an angel assigned to convey this greeting from that Muslim to the Prophet (peace and blessings be upon him and his family). If the dead heard, it would be the right of these dead that our Prophet (peace and blessings be upon him and his family) hears, because Allah (Blessed and Exalted is He) preferred him and distinguished him with characteristics over all the prophets and messengers and the worlds.
So if anyone heard, it would be the hearing of the Messenger (peace and blessings be upon him). And if the Prophet (peace and blessings be upon him and his family) heard something after his death, he would have heard the prayer of his Ummah upon him. And from here you understand the error, rather the misguidance, of those who call for aid, not to the Prophet (peace and blessings be upon him and his family), but to those below him, whether they are messengers or prophets or righteous people; because if they called for aid to the Messenger (peace be upon him), he would not have heard them, as is explicit in the Qur'an: , to the end of the verse.
So the dead after their death do not hear except what the text came for a specific case, as I mentioned just now of the deceased hearing the striking of the sandals. And with this, the answer to this question ends.