Continuation of the Hadith - (Then Ibn Abbas said: Umar used to say some of that, then he narrated: I set out with Umar from Makkah, and when we were at al-Bayda, he saw a group of riders under the shade of a tree, and he said: Go and see who these riders are. So I looked, and it was Suhayb. So I informed him, and he said: Call him to me. So I returned to Suhayb and said: Depart and go to the Commander of the Faithful. When Umar was struck, Suhayb entered weeping, saying: O his brother, O his companion! So Umar said: O Suhayb, are you weeping for me? And the Messenger of Allah (peace and blessings be upon him) said: Indeed, the deceased is punished by some of the weeping of his family over him. Then Ibn Abbas said: When Umar died, I mentioned that to Aisha, and she said: May Allah have mercy on Umar. No, by Allah, the Messenger of Allah (peace and blessings be upon him) did not narrate that Allah punishes the believer by the weeping of anyone, but he said: Indeed, Allah increases the disbeliever in punishment by the weeping of his family over him. And Aisha said: The Qur'an is sufficient for you: "And no bearer of burdens will bear the burden of another." And Ibn Abbas said at that time: By Allah, He made me laugh and made me weep. Ibn Abi Mulaikah said: By Allah, Ibn Umar did not say anything.)
Machine translationRead the Arabic original
The reader: Sahih Muslim 928b, 927i, 929b
The Shaykh : And this is true, meaning that what she narrated from the Messenger (peace and blessings be upon him) regarding Allah increasing the punishment of the disbeliever by the weeping of his family over him is true. So she is truthful in what she narrated. But this does not prevent a hadith from coming in a general wording, which is that the deceased is punished by the weeping of his family over him, or by some of the weeping of his family. So note this: Aisha (may Allah be pleased with her) thought that his statement, "Indeed, Allah increases the disbeliever in punishment by the weeping of his family," was a restriction of his statement that "the deceased is punished by the weeping of his family." But it is known that if some individuals of a general ruling are mentioned in a ruling that matches the general, it is not a specification. This is the position of the meticulous scholars. Yes.
The reader: قَالَ: وَقَالَتْ عَائِشَةُ: حَسْبُكُمُ الْقُرْآنُ: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى قَالَ: وَقَالَ ابْنُ عَبَّاسٍ عِنْدَ ذَلِكَ: وَاللهُ أَضْحَكَ وَأَبْكَى قَالَ ابْنُ أَبِي مُلَيْكَةَ: فَوَاللهِ مَا قَالَ ابْنُ عُمَرَ مِنْ شَيْءٍ She said: And Aisha said: The Qur'an is sufficient for you: "And no bearer of burdens will bear the burden of another." He said: And Ibn Abbas said at that time: By Allah, He made me laugh and made me weep. Ibn Abi Mulaikah said: By Allah, Ibn Umar did not say anything.
The Shaykh : The silence of Ibn Umar (may Allah be pleased with him), why? If we say it was because Aisha opposed him, then there is a problem with that, because it is not befitting for a person to remain silent about refuting what he sees as not being the truth. And if we say it was because the matter was confusing to him, that is the apparent reason. It was confusing to him because Aisha mentioned the hadith as restricted and then cited the verse as evidence. So it seems the matter was confusing to Ibn Umar (may Allah be pleased with them both), so he remained silent.
It may be said that the matter was confusing to Ibn Umar and he did not wish to argue, because if you do not have something clear to refute the argument of the one arguing with you, then what is befitting is to remain silent, and not to try to force the texts to a disliked meaning in order to defend yourself. Because some people, in difficulties and debates, you find them committing to positions they themselves do not hold, but in difficulties they may say them. Like a person fleeing from others on a path, not knowing what he is treading on, whether it is trees, stones, or gravel, but when he is calm and deliberate, he may not say what he said to refute the opponent. So perhaps the matter was confusing to Ibn Umar (may Allah be pleased with them both), and he saw that the benefit was in remaining silent.
I cast a glance and there was Suhaib (in that party). So I informed him ('Umar) about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When 'Umar was wounded, Suhaib came walling: Alas, for the brother! alas for the companion! 'Umar said: O Suhaib, do you wail for me, whereas the Messenger of Allah (ﷺ) said:" The dead would be punished on account of the lamentation of the (members of his family)"? Ibn 'Abbas said: When 'Umar died I made a mention of it to 'A'isha. She said: May Allah have mercy upon 'Umar! I swear by Allah that Allah's Messenger (ﷺ) never said that Allah would punish the believer because of the weeping (of any one of the members of his family), but he said that Allah would increase the punishment of the unbeliever because of the weeping of his family over him.
فَنَظَرْتُ، فَإِذَا هُوَ صُهَيْبٌ، قَالَ: فَأَخْبَرْتُهُ، فَقَالَ: ادْعُهُ لِي، قَالَ: فَرَجَعْتُ إِلَى صُهَيْبٍ، فَقُلْتُ: ارْتَحِلْ فَالْحَقْ أَمِيرَ الْمُؤْمِنِينَ، فَلَمَّا أَنْ أُصِيبَ عُمَرُ، دَخَلَ صُهَيْبٌ يَبْكِي، يَقُولُ: وَا أَخَاهْ وَا صَاحِبَاهْ، فَقَالَ عُمَرُ: يَا صُهَيْبُ أَتَبْكِي عَلَيَّ؟ وَقَدْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ الْمَيِّتَ يُعَذَّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْهِ، فَقَالَ ابْنُ عَبَّاسٍ: فَلَمَّا مَاتَ عُمَرُ ذَكَرْتُ ذَلِكَ، لِعَائِشَةَ فَقَالَتْ: يَرْحَمُ اللهُ عُمَرَ، لَا وَاللهِ مَا حَدَّثَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللهَ يُعَذِّبُ الْمُؤْمِنَ بِبُكَاءِ أَحَدٍ، وَلَكِنْ قَالَ: إِنَّ اللهَ يَزِيدُ الْكَافِرَ عَذَابًا بِبُكَاءِ أَهْلِهِ عَلَيْهِThe Shaykh : And this is true, meaning that what she narrated from the Messenger (peace and blessings be upon him) regarding Allah increasing the punishment of the disbeliever by the weeping of his family over him is true. So she is truthful in what she narrated. But this does not prevent a hadith from coming in a general wording, which is that the deceased is punished by the weeping of his family over him, or by some of the weeping of his family. So note this: Aisha (may Allah be pleased with her) thought that his statement, "Indeed, Allah increases the disbeliever in punishment by the weeping of his family," was a restriction of his statement that "the deceased is punished by the weeping of his family." But it is known that if some individuals of a general ruling are mentioned in a ruling that matches the general, it is not a specification. This is the position of the meticulous scholars. Yes.
The reader: قَالَ: وَقَالَتْ عَائِشَةُ: حَسْبُكُمُ الْقُرْآنُ: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى قَالَ: وَقَالَ ابْنُ عَبَّاسٍ عِنْدَ ذَلِكَ: وَاللهُ أَضْحَكَ وَأَبْكَى قَالَ ابْنُ أَبِي مُلَيْكَةَ: فَوَاللهِ مَا قَالَ ابْنُ عُمَرَ مِنْ شَيْءٍ She said: And Aisha said: The Qur'an is sufficient for you: "And no bearer of burdens will bear the burden of another." He said: And Ibn Abbas said at that time: By Allah, He made me laugh and made me weep. Ibn Abi Mulaikah said: By Allah, Ibn Umar did not say anything.
The Shaykh : The silence of Ibn Umar (may Allah be pleased with him), why? If we say it was because Aisha opposed him, then there is a problem with that, because it is not befitting for a person to remain silent about refuting what he sees as not being the truth. And if we say it was because the matter was confusing to him, that is the apparent reason. It was confusing to him because Aisha mentioned the hadith as restricted and then cited the verse as evidence. So it seems the matter was confusing to Ibn Umar (may Allah be pleased with them both), so he remained silent.
It may be said that the matter was confusing to Ibn Umar and he did not wish to argue, because if you do not have something clear to refute the argument of the one arguing with you, then what is befitting is to remain silent, and not to try to force the texts to a disliked meaning in order to defend yourself. Because some people, in difficulties and debates, you find them committing to positions they themselves do not hold, but in difficulties they may say them. Like a person fleeing from others on a path, not knowing what he is treading on, whether it is trees, stones, or gravel, but when he is calm and deliberate, he may not say what he said to refute the opponent. So perhaps the matter was confusing to Ibn Umar (may Allah be pleased with them both), and he saw that the benefit was in remaining silent.