Abu Malik mentioned an introduction regarding 'Abd al-Rahim Tahan concerning the hadith that Shaykh Al-Albani authenticated and weakened (My life is better for you, and my death is better for you).

Abu Malik: And if your intention is that Allah's favor toward His Prophet after his death is like His favor toward him during his life, in terms of the good He caused to flow through him to His Ummah, such that he attained a reward and virtue that, if the least of it were attained by a multitude of prophets, it would suffice them, then we concede this to you without doubt, and no person of intellect can deny it. Allah the Exalted rewards goodness with goodness like it, and His grace is vast and His good is immense. He inspired His Prophet to say to his Ummah: If one person from the Ummah attains virtue through a sunnah he established from the sunnahs of the Messenger (peace and blessings be upon him) that yields this reward, how much greater will be the virtue that he (peace and blessings be upon him) attains through the message and prophethood by which he brought millions out of darkness into light? It is self-evident that those who entered Islam during his life (peace be upon him) are counted as few in number, like a black hair on a white garment, compared to the numbers who entered Islam after his death (peace and blessings be upon him). Therefore, that Allah grants him favor after his death is a matter that does not require proof. Indeed, if we said that His favor toward him after his death, in terms of the good He caused to flow through him to the later generations of the Ummah, was perhaps many times greater than the favor He granted him during his life, despite the suffering he endured, the intensity of revelation, and the responsibility of conveying the message, this would be the greatest of favors, greater than the favor he received before his death. However, it remains a favor He granted him by the grace of prophethood and the message by which Allah the Exalted honored him. Such clarification dispels the misconception that arises in minds due to unrestricted generality and unqualified generalization. There is no doubt that a listener who hears your statement that it is a favor extending to the Ummah might assume that you intend to say that the Messenger (peace and blessings be upon him) benefits his Ummah with something that issues from him in his grave, like something that issued from him before his death. Indeed, you explicitly stated this, relying on the hadith you made the core of this issue, which is his saying (peace and blessings be upon him): If we were to follow the custom of accepting, interpreting, and believing everything people transmit from books without scrutiny or precision, we would accept what you said and believe in what you judged. But such an approach plunges us into a dark confusion from which we gain not a ray of light to stand at the boundaries of correct knowledge, let alone to reach its middle or surpass its edge. This is not a belittling of you or a disparagement of your knowledge; it is sufficient that you engage in the sciences of the pure Sunnah, which is a blessing for which you are envied. But O Shaykh 'Abd al-Rahim, was it not better and more beautiful to listen to the evidence for this hadith instead of judging it with a judgment that might, at the very least, be suspected of invalidating what you judged? By doing so, you would have avoided two things: the first is your injustice towardThe Shaykh : your injustice toward him by saying he must be restricted, and the second is that you would have achieved a scholarly benefit, either by obligatingThe Shaykh : it, in which case they would rejoice in it and thank you for it, or by leaving an error you committed and criticizedThe Shaykh : with it, and he rejoices in it and praises Him for it, or else you leave behind an error you committed and you have criticized it for.The Shaykh : So you rejoice in it and praise Him for it, and you have thereby acted in accordance with the etiquette of the one whose Sunnah you teach the people in your lessons and sermons, may Allah's prayers and peace be upon him. And it is self-evident that equating people in excellence, even assuming the hadith is authentic as you have held, does not hold up. And his death, may Allah's prayers and peace be upon him, was a great calamity for the community ... except that the calamity of the community in his death, may Allah's prayers and peace be upon him, despite its severity, is offset by the good that Allah returns to them from his life, may Allah's prayers and peace be upon him, so that he remains connected to them as long as he is alive. And no one doubts that the excellence of the companionship that the Companions, may Allah be pleased with them, had was not equal for the rest of the community, whether those who came after his death or those who were in his lifetime but were not granted the honor of companionship. And if that were not the case, the eagerness of those far from Madinah to come to it to meet him, may Allah's prayers and peace be upon him, and to gain the honor of his companionship through meeting him, would not have been so. And I do not think you would say with me that the excellence the Companions attained through his companionship, may Allah's prayers and peace be upon him, surpassed the entire community in honor without dispute. If so, the excellence that Allah granted to some of this community through meeting him, may Allah's prayers and peace be upon him, gave them an additional merit over the rest. And this merit would not have been theirs except for something they attained through his life, their companionship with him, and their staying with him. Otherwise, Awais al-Qarani would have attained this merit. So where is the favor that he bestowed upon him in his life compared to this Awais al-Qarani? Would not Awais, whom the Messenger, may Allah's prayers and peace be upon him, informed his Companions about and asked them to seek from him that he pray for them if they met him, be more deserving of the favor, or of the favor of the Messenger, may Allah's prayers and peace be upon him, in his lifetime, so that he would have a share of it like the share of his Companions? And it is not valid to say here that his favor, may Allah's prayers and peace be upon him, after his death extends to his community, varying among them according to their nearness to him and their distance from him, for that remains a hidden matter that is not permissible to judge by such means. And our speech here is like our speech in what we have previously mentioned. And the prohibition feared, O Shaykh 'Abd al-Rahim, from this issue is not a prohibition arising from a violation of a secondary legal ruling, and if it were, it would be trivial. Rather, it is a prohibition arising from a violation of a belief that leads the violator to a matter that has no retreat except through this violation. It is a prohibition that cannot be repelled by all the legal principles, the first of which is the principle of blocking the means to harm, and the principle of averting harms takes precedence over seeking benefits. O Shaykh 'Abd al-Rahim, did not the calamity of shirk befall the Muslims, such as calling for aid to the prophets and the righteous, slaughtering for other than Allah, and imitating the disbelievers in their worship, and other glaring violations of belief, except through laxity in words, the loosening of terminology, and the loss of the precision that governs the meanings of the Shari'ah? And based on what you have affirmed, O 'Abd al-Rahim, regarding the authenticity of the hadith, and your reliance on the books that listed its chains, and the words of the scholars whose knowledge and virtue in the sciences of the Sunnah are not denied, it is in it.