Is it correct to say that Aisha made a mistake regarding Abu Hurayrah in the issue of whether the deceased is punished by the weeping of his family over him

Al-Halabi: Shaykh, regarding the mention of the fabricated hadith, Aisha’s (may Allah be pleased with her) objection

The Shaykh : Yes, exactly.
Al-Halabi: The hadith of the deceased

The Shaykh : is it
Al-Halabi: It is the hadith about which much has been spoken

The Shaykh : Yes, that is right.
Al-Halabi: Especially by those rationalists who make their intellects a judge over the Shari'ah and the like

The Shaykh: No, they make their intellects
Al-Halabi: Excuse me, they make their intellects a judge over the Shari'ah

The Shaykh : Yes, that is correct.
Al-Halabi: I say, these people, Shaykh, are implicitly disparaging Abu Hurayrah (may Allah be pleased with him) and his narration because of the denial and rejection by the Lady Aisha

The Shaykh : Yes, that is correct.
Al-Halabi: Even though the hadith is narrated from a number of the Companions (may Allah be pleased with them)

The Shaykh : Yes, that is correct.
Al-Halabi: So in that case, do we say that the Lady Aisha (may Allah be pleased with her) made a mistake in interpretation or in rejection, or do we say, as I said in the first hadith, that she objected to the wording and rejected it, whereas in the other wordings she was clarifying wailing and the like?

The Shaykh: There is no doubt
Al-Halabi : It is this one.

The Shaykh: Yes, exactly, the hadith that the Lady Aisha denied here is not the hadith that she denied there
Al-Halabi : Authentic

The Shaykh: The hadith that she denied is authentic without doubt And the fact that the Messenger (peace and blessings be upon him) said in some occasions or events regarding a Jew who died and his family wept over him, then this is even more applicable to apply this hadith to him. Yes, but this does not negate what Ibn 'Umar narrated, then what his father 'Umar narrated, then what al-Mughirah ibn Shu'bah narrated. All these three from the Companions agreed on narrating the hadith that the Lady Aisha denied. And therefore, there is no room for relying on her denial here. And on this occasion, it is necessary to mention something that benefits the student of knowledge, which is that the apparent meaning of the hadith suggests that it contradicts the Islamic rule explicitly stated in the Noble Qur'an and elsewhere: Why is the deceased punished by the weeping of his family over him? This is not from his work, nor from his craft, nor from his effort? So the scholars answered. Go, take a little rest so you can relax, let us share the rest, there is no harm. The opinions of the scholars differed in answering this problem. The majority of them said that this hadith is general in its apparent meaning, but it must be restricted or specified to one who knows that if he dies, his family will weep over him with wailing, not with tears. So whoever is of this description, those who will be wept over, they should advise and remind. If they do that, the hadith does not include them because they have fulfilled the obligation. This is the interpretation adopted by the majority of scholars, and it is one for which we see no alternative. As for Shaykh al-Islam (may Allah have mercy on him), he adopted another interpretation and said that the punishment here is not the punishment of retribution by which a person is punished in the Hereafter or in the grave, but rather it is of the nature of So this traveler is not punished by something that comes from others, but rather it is from something originating from himself. That is, when this deceased person’s family weeps over him, he grieves over their weeping over him and feels sorrow. So this punishment here means what? Sadness. It does not mean the punishment of retribution. This beautiful, gentle interpretation from Shaykh al-Islam could have been accepted, were it not for an addition we benefited from in the narration of al-Mughirah ibn Shu'bah, where he said: This addition compelled us to return to the interpretation, which is this one that I wanted to mention.

The questioner: Something else, Shaykh

The Shaykh : Please go ahead.

The questioner: That the deceased does not know anything about the state of his family

The Shaykh: This is correct

The questioner : Yes, that is correct.

The Shaykh: I mean, I said this in some writings, that to say that the deceased, in the sense mentioned by Ibn Taymiyyah, means that the deceased has a sensation and has a feeling
Al-Halabi: This supports what the people of innovation said.

The Shaykh: Yes, whether near or far, the deceased is buried, for example, as happens today, unfortunately, if he was a resident in a land of disbelief and was buried there, and his family is weeping here, what does he know? What does he know? What does he know? And even if they wept around his grave, the relationship between them and the world is completely cut off. So this interpretation is not actually far from the school of Ibn Taymiyyah and his student al-Qayyim, because they expand in this aspect, and this is part of their expansion. They believe or explicitly state that the deceased senses what may happen around him or with his family or the like. So indeed, as the professor said here, this also refutes him.
Al-Halabi: Shaykh, it was mentioned in your words in the explanation of the hadith that interprets weeping as weeping of wailing

The Shaykh : Yes, that is correct.
Al-Halabi: And this, Shaykh, you pointed out that there is an explicit narration in this

The Shaykh : Yes, that is correct.
Al-Halabi: Like

The Shaykh: Yes, yes, the hadiths explain each other
Abu Malik: Or he may have left a will that he be wept over.

The Shaykh : Welcome.
Abu Malik: Like one who leaves a will, for example, that such and such be done for him after his death, so that his memory is kept alive after the fortieth day, or that a building be erected over it...

The Shaykh : Allahu Akbar.
Abu Malik: I mean, this is also from that category

The Shaykh : Allahu Akbar. Yes.
Abu Malik: A few days ago, the father of one of our friends passed away, so I learned of it and went to pray for him, meaning in the mosque

The Shaykh : Yes.
Abu Malik: And I found that he was like one of the wealthy people, his sons, meaning they are influenced by our methodology, but influenced in a way that is not... I mean, but they will listen to my words

The Shaykh : Yes.
Abu Malik: So, glory be to Allah, they regretted when we spoke in the mosque and learned how the prayer is performed, so they absorbed all of this in the mosque

The Shaykh: Okay
Abu Malik: When they went to the cemetery, of course, they had a readiness, and so they said on the way, they were walking with the funeral procession, they argued among themselves, the group riding with them in the car, "Let's open..."

The Shaykh: The Qur'an
Abu Malik: The recorder, you didn't hear so-and-so's words, he said, "By Allah, this is also a little, by Allah, what are you doing to us?"

The Shaykh : laughsThe Shaykh : (May Allah have mercy on him)
Abu Malik: We didn't leave anything for us to know but they blew it up for us.

The Shaykh : Glory be to Allah.
Abu Malik: My brother, let us be done with it.

The Shaykh: This is the talk of the Jews, ha, the Jews said the same thing regarding what the Messenger brought.
RecitationThe Shaykh : For Surat al-Fatihah
RecitationThe Shaykh : For what was made easy of Surat al-Ghar, from verse 38 to verse 44
RecitationThe Shaykh : For what was made easy of Surat al-Qalam, from verse 1 to verse 19