What is the ruling on denying the hadith of the Angel of Death and Musa (peace be upon him) striking him, and the hadith of Aisha that the deceased is punished for the weeping of his family over him, and others like them?
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The questioner : Like the hadith of Musa and the Angel of Death and his striking him, and also the hadith of Aisha (may Allah be pleased with her): Sahih al-Bukhari 1286, 1287, 1288 and others of these hadiths?
The Shaykh : We say: If you believe that the Messenger said it, but you lie about the Messenger and say: His saying (peace and blessings be upon him) is contrary to reason, so we do not accept it, then this is disbelief.
But if you do not believe that the Messenger said it, and you say: This is a mistake by the narrators, for example, or an error on their part, then declaring them disbelievers is a matter for consideration:
So there is a difference between one who rejects the saying of the Messenger because his saying is contrary to reason, and one who rejects the saying of the Messenger because it is not established for him.
For this reason, we do not declare 'Umar ibn al-Khattab (may Allah be pleased with him) a disbeliever when he denied the recitation that the reciter heard from the Messenger (peace and blessings be upon him) and 'Umar had not heard it, because 'Umar denied a verse of the Qur'an, but he denied it by his independent legal reasoning, thinking that this man had not been careful until he reached the Messenger (peace and blessings be upon him), so he informed him and he accepted the man's recitation. So he distinguished between one who rejects what the Messenger said because it is contrary to reason, and one who rejects what is narrated from the Messenger because he thinks it is not authentic.
The questioner : Likewise, O Shaykh, the hadith.
The Shaykh : We are content with three.
The questioner : Three, O Shaykh.
Another questioner: One question, O Shaykh.
The dead person is tortured by the crying of his relatives.
إن الميت ليعذب ببكاء أهله عليهThe Shaykh : We say: If you believe that the Messenger said it, but you lie about the Messenger and say: His saying (peace and blessings be upon him) is contrary to reason, so we do not accept it, then this is disbelief.
But if you do not believe that the Messenger said it, and you say: This is a mistake by the narrators, for example, or an error on their part, then declaring them disbelievers is a matter for consideration:
So there is a difference between one who rejects the saying of the Messenger because his saying is contrary to reason, and one who rejects the saying of the Messenger because it is not established for him.
For this reason, we do not declare 'Umar ibn al-Khattab (may Allah be pleased with him) a disbeliever when he denied the recitation that the reciter heard from the Messenger (peace and blessings be upon him) and 'Umar had not heard it, because 'Umar denied a verse of the Qur'an, but he denied it by his independent legal reasoning, thinking that this man had not been careful until he reached the Messenger (peace and blessings be upon him), so he informed him and he accepted the man's recitation. So he distinguished between one who rejects what the Messenger said because it is contrary to reason, and one who rejects what is narrated from the Messenger because he thinks it is not authentic.
The questioner : Likewise, O Shaykh, the hadith
Whoever dies
من ماتThe Shaykh : We are content with three.
The questioner : Three, O Shaykh.
Another questioner: One question, O Shaykh.