(Clarification that the deeds of the deceased, other than the Prophet (peace and blessings be upon him), are presented to their relatives, and clarification of the weakness of these reports) But this is not exclusive to him***
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The Shaykh :"But this is not exclusive to him *** Also, there are reports we have narrated that are good"
Meaning, if it is authentic, it is possible. Also, it is not exclusive to him; rather, deeds are presented to other than the Messenger (peace and blessings be upon him). They are presented to other than the Messenger "with reports that were narrated as good"
"So upon the father of a man is presented his effort ***" Meaning, the father of a man is presented the effort of his son in his grave after his death, meaning his deed is presented to him.
"*** And upon his relatives along with the brothers
If it was a good effort, they rejoiced in it *** And they were glad, oh joy of the joyful
Or if it was a bad effort, they grieved and sa***id, 'O Lord, turn him back to doing good'"
The author indicated that there are reports indicating that a person's deeds are presented to his father and his relatives. If they are good, they rejoice and are glad; if they are bad, they grieve because of that and ask Allah to turn him back to righteous deeds. However, it appears that these hadiths, although they are good, are not authentic. This is because the deeds of the servants that have no connection to the deceased are of no benefit in being presented to the deceased, because if they are bad, he will grieve and be pained. We said "that have no connection to the deceased" to be cautious regarding weeping over the deceased, for weeping over the deceased causes the deceased to be punished and pained, just as a traveler is pained by the journey. It is authentic in the hadith that the deceased is punished by the weeping of his family over him and by what they wail over him. As for the matter of deeds being presented to the deceased in the graves, this is a matter of consideration. What appears is that the hadiths do not all reach the level of hasan (good), as Ibn al-Qayyim (may Allah have mercy on him) said. Meaning, Ibn al-Qayyim holds that these reports reach the level of hasan, and the apparent view is the opposite of that.
Meaning, if it is authentic, it is possible. Also, it is not exclusive to him; rather, deeds are presented to other than the Messenger (peace and blessings be upon him). They are presented to other than the Messenger "with reports that were narrated as good"
"So upon the father of a man is presented his effort ***" Meaning, the father of a man is presented the effort of his son in his grave after his death, meaning his deed is presented to him.
"*** And upon his relatives along with the brothers
If it was a good effort, they rejoiced in it *** And they were glad, oh joy of the joyful
Or if it was a bad effort, they grieved and sa***id, 'O Lord, turn him back to doing good'"
The author indicated that there are reports indicating that a person's deeds are presented to his father and his relatives. If they are good, they rejoice and are glad; if they are bad, they grieve because of that and ask Allah to turn him back to righteous deeds. However, it appears that these hadiths, although they are good, are not authentic. This is because the deeds of the servants that have no connection to the deceased are of no benefit in being presented to the deceased, because if they are bad, he will grieve and be pained. We said "that have no connection to the deceased" to be cautious regarding weeping over the deceased, for weeping over the deceased causes the deceased to be punished and pained, just as a traveler is pained by the journey. It is authentic in the hadith that the deceased is punished by the weeping of his family over him and by what they wail over him. As for the matter of deeds being presented to the deceased in the graves, this is a matter of consideration. What appears is that the hadiths do not all reach the level of hasan (good), as Ibn al-Qayyim (may Allah have mercy on him) said. Meaning, Ibn al-Qayyim holds that these reports reach the level of hasan, and the apparent view is the opposite of that.