Some people say that if a hadith contradicts a verse of the Qur'an, it is rejected regardless of its degree of authenticity, and they give as an example the hadith ( "The dead person is punished by the weeping of his family over him" )

The questioner : Another question, O honorable Shaykh. Some people say that if a hadith contradicts a verse of the Qur'an, it is rejected regardless of its degree of authenticity, and they give as an example the hadith or as he (peace and blessings be upon him) said, and they argue with the statement of Aisha in her rejection of the hadith by the saying of Allah the Mighty and Majestic How do you 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 just detailed the discussion on how that deviates from the straight path. As for the answer regarding this hadith, especially for those who cling to the hadith of Aisha, it is first, from the hadithical perspective, that the hadith This hadith cannot be rejected from the hadithical perspective for two reasons. The first is that it has come with a sound chain from Ibn 'Umar (may Allah be pleased with him), and the second reason is 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. 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. However, if a researcher conducts a specific study on this hadith, he will find other routes, 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) The scholars have answered or interpreted this interpretation in two ways. The first way is that this hadith applies only to the dead person who, during his lifetime, knew that his family would commit violations of the Shari'ah after his death, and he knew that, yet he did not advise them and did not will them not to weep over him, because this weeping becomes a cause for the punishment of the dead person. In Arabic terms, The "al" here is the "al" of specification, not of comprehensiveness and inclusion, meaning the hadith does not mean that every dead person is punished by the weeping of his family over him, but rather the "al" here is the "al" of covenant, meaning the dead person who does not advise his family not to commit what contradicts the Shari'ah after his death. This is the one who is punished by the weeping of his family over him. As for the one who fulfilled the duty of advice and the duty of the Shari'ah will, telling them not to weep, not to wail over him, and not to bring the wrongdoings that are done, especially in this time, if he did not will and did not advise, he is punished, and if he advised and willed, he is not punished. This detail is what we must understand from the first interpretation of many well-known and famous scholars, such as al-Nawawi and others.
And if we know this detail, it becomes clear that there is no contradiction between this hadith and His saying, Exalted is He, The contradiction only appears if one understands that the "al" there is for comprehensiveness and inclusion, meaning every dead person is punished. In that case, the hadith becomes problematic and contradicts the Noble verse. But if we know the meaning we mentioned earlier, there is no contradiction and no problem, because the one who is punished is punished because of his failure to fulfill the duty of advice and will. This is the first aspect of what was said in interpreting this hadith to refute the claimed contradiction. As for the second aspect, which is the one mentioned by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) in some of his writings, is that the punishment here is not punishment in the grave or punishment in the Hereafter, but rather it means pain and sorrow, meaning that if the dead person hears the weeping of his family over him, he feels regret and sorrow for their sorrow 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, so we have no choice but to rely on the first interpretation of the hadith. The first reality is that in the hadith of al-Mughirah ibn Shu'bah, which I referred to earlier, there is an addition that clarifies that the punishment is not in the sense of pain, but rather in the sense of the apparent punishment, meaning punishment in the Fire, except that Allah, Blessed and Exalted is He, forgives, as is explicit in His saying, Exalted is He, This is the narration of al-Mughirah, who said The other reality is that when the dead person dies, what the evidence of the Book and the Sunnah indicates is that he does not feel anything happening around him, whether that thing is good or bad, except in some occasions mentioned in some hadiths, either as a rule for every dead person or for some of the dead, where Allah, Exalted is He, makes them hear some of the things that cause them pain.
Among the first is the hadith narrated by al-Bukhari in his Sahih from the hadith of Anas ibn Malik (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said They hear the striking of their sandals as they turn away from him. In this authentic hadith, there is an affirmation of hearing for the dead person specifically at the time of his burial and when the people leave him, meaning at the time when the two angels sit him down to question him about his Lord, his religion, and his Prophet. At that time, his soul is returned to him, so in this state, he hears the striking of the sandals. It does not mean, obviously, that this dead person and all the dead have their souls returned to them in this way, that they continue to hear the striking of the sandals of passersby between the graves until the Day of Resurrection. No, rather this is a specific situation and specific hearing by the dead person because his soul was returned to him. And in that case, if we take the interpretation of Ibn Taymiyyah and expand the circle of the dead person's feeling of what happens around him, whether at his bier before his burial or after he is placed in his grave, it means that he hears the weeping of the living over him. This requires a text. The text is first missing, and second, some authentic texts of the Book and the Sunnah indicate that the dead do not hear. This is a long discussion, and I do not want to waste your time with the answer to the remaining questions, nor am I able to answer the remaining questions, at least some of them. But I will mention something or one hadith and conclude the answer to this question. No doubt you have read or heard the saying of the Prophet (peace and blessings be upon him) They roam and circulate through the gatherings, and whenever a Muslim prays upon the Prophet (peace and blessings be upon him), there is an angel assigned to convey this greeting from that Muslim to the Prophet (peace and blessings be upon him). If the dead could hear, it would be the right of these dead to hear him? Our Prophet (peace and blessings be upon him), whom Allah, Blessed and Exalted is He, preferred and distinguished with characteristics over all the prophets and messengers and the worlds.
So if anyone could hear, it would be the Messenger (peace and blessings be upon him). And if the Prophet (peace and blessings be upon him) could hear anything after his death, he would hear the prayers of his Ummah upon him. And from this, you understand the error, rather the misguidance, of those who call for aid, not to the Prophet (peace and blessings be upon him), but to those below him, whether they are messengers, prophets, or righteous people, because if they called for aid to the Messenger (peace be upon him), he would not hear 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 specifies in a particular case, as I mentioned earlier, of the dead person hearing the striking of the sandals. And with this, the answer to this question ends.