The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-07a
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The reciter: Dawud ibn Rushayd narrated to us, Isma'il ibn 'Ulayyah narrated to us, Ayyub narrated to us from 'Abdullah ibn Abi Mulaikah, who said:
فَقَالَ ابْنُ عَبَّاسٍ: كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ إِذَا هُوَ بِرَجُلٍ نَازِلٍ فِي ظِلِّ شَجَرَةٍ، فَقَالَ لِي: اذْهَبْ فَاعْلَمْ لِي مَنْ ذَاكَ الرَّجُلُ، فَذَهَبْتُ، فَإِذَا هُوَ صُهَيْبٌ، فَرَجَعْتُ إِلَيْهِ، فَقُلْتُ: إِنَّكَ أَمَرْتَنِي أَنْ أَعْلَمَ لَكَ مَنْ ذَاكَ، وَإِنَّهُ صُهَيْبٌ، قَالَ: مُرْهُ فَلْيَلْحَقْ بِنَا، فَقُلْتُ: إِنَّ مَعَهُ أَهْلَهُ، قَالَ: وَإِنْ كَانَ مَعَهُ أَهْلُهُ - وَرُبَّمَا قَالَ أَيُّوبُ: مُرْهُ فَلْيَلْحَقْ بِنَا - فَلَمَّا قَدِمْنَا لَمْ يَلْبَثْ أَمِيرُ الْمُؤْمِنِينَ أَنْ أُصِيبَ، فَجَاءَ صُهَيْبٌ يَقُولُ: وَاأَخَاهْ وَاصَاحِبَاهْ فَقَالَ عُمَرُ: أَلَمْ تَعْلَمْ، أَوَ لَمْ تَسْمَعْ - قَالَ أَيُّوبُ: أَوْ قَالَ: أَوَلَمْ تَعْلَمْ أَوَلَمْ تَسْمَعْ - أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ الْمَيِّتَ لَيُعَذَّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ، قَالَ: فَأَمَّا عَبْدُ اللهِ فَأَرْسَلَهَا مُرْسَلَةً، وَأَمَّا عُمَرُ، فَقَالَ: بِبَعْضِ
The Shaykh : He transmitted it as a mursal report, meaning: he said this word without the qualifier, "by some of". The word "mursal" and the absence of "mursal" are understood from the context. One might think that "he transmitted it as a mursal report" means he narrated it with the characteristic of being mursal, but that is not the case. The meaning is that he stated it generally, i.e., without qualification.
The reader:Sahih Muslim 928a, 927h, 929a
The Shaykh : What he said, do you have it without the pronoun?
The reciter: Without the pronoun.
The Shaykh : I have it with the pronoun. Make a copy.
The reciter: فقالت : لا والله ما قاله رسول الله صلى الله عليه وسلم قَطُّ إِنَّ الْمَيِّتَ يُعَذَّبُ بِبُكَاءِ أَحَدٍ، وَلَكِنَّهُ قَالَ: إِنَّ الْكَافِرَ يَزِيدُهُ اللهُ بِبُكَاءِ أَهْلِهِ عَذَابًا، وَإِنَّ اللهَ لَهُوَ أَضْحَكَ وَأَبْكَ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى. She said: "No, by Allah, the Messenger of Allah (peace and blessings be upon him) never said that the deceased is punished by the weeping of anyone. But he said: 'As for the disbeliever, Allah increases him in punishment by the weeping of his family. And Allah is the One who makes laugh and makes cry, and no bearer of burden shall bear the burden of another.'" Ayyub said: Ibn Abi Mulaikah said: Al-Qasim ibn Muhammad told me, he said:Musnad Ahmad 288, 289Sahih (Darussalam).
The Shaykh : (may Allah be pleased with her), meaning her hearing does not err! Glory be to Allah. In any case, this is a contradiction between an affirming report and a negating one. Which do we prioritize? The affirming one. As long as they are not liars and not accused of lying, we prioritize the affirming one and say: The Prophet (peace and blessings be upon him) said: "The deceased is indeed punished by the weeping of his family." As for what was refuted by His saying:[Al-An'am 6:164] Is this not an increase in his punishment? And in that case, it is true that he bore the burden of another.
And in this is evidence that a person, no matter how much scrupulousness he reaches, and no matter how much knowledge he reaches, may err. Because the objection raised against the punishment of a Muslim by the weeping of his Muslim family, which is that "no bearer of burden shall bear the burden of another," applies to the disbeliever as well, and there is no difference. Yes.
I was sitting next to Ibn 'Umar, and we were waiting for the funeral of Umm Aban, the daughter of 'Uthman, and 'Amr ibn 'Uthman was with him. Then Ibn 'Abbas came, being led by a guide, and it seems he was told where Ibn 'Umar was. He came and sat next to me, so I was between them. Then a voice came from the house, and Ibn 'Umar said—as if he was suggesting to 'Amr that he should stand up and stop them—I heard the Messenger of Allah (peace and blessings be upon him) say: "The deceased is indeed punished by the weeping of his family." He said: So 'Abdullah transmitted it as a mursal report. Ibn 'Abbas said: We were with the Commander of the Faithful, 'Umar ibn al-Khattab, until we reached al-Bayda', when he saw a man sitting in the shade of a tree. He said to me: "Go and find out who that man is." So I went, and it was Suhayb. I returned to him and said: "You ordered me to find out who that man was, and it is Suhayb." He said: "Tell him to catch up with us." I said: "He has his family with him." He said: "Even if he has his family with him"—and Ayyub sometimes said: "Tell him to catch up with us." When we arrived, the Commander of the Faithful was not long in being struck. Suhayb came saying: "O my brother! O my companion!" 'Umar said: "Did you not know, or did you not hear?" Ayyub said: "Or he said: 'Did you not know, or did you not hear?' That the Messenger of Allah (peace and blessings be upon him) said: 'The deceased is indeed punished by some of the weeping of his family.'" He said: As for 'Abdullah, he transmitted it as a mursal report, and as for 'Umar, he said "by some of."
كُنْتُ جَالِسًا إِلَى جَنْبِ ابْنِ عُمَرَ، وَنَحْنُ نَنْتَظِرُ جَنَازَةَ أُمِّ أَبَانَ بِنْتِ عُثْمَانَ، وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ، فَجَاءَ ابْنُ عَبَّاسٍ يَقُودُهُ قَائِدٌ، فَأُرَاهُ أَخْبَرَهُ بِمَكَانِ ابْنِ عُمَرَ، فَجَاءَ حَتَّى جَلَسَ إِلَى جَنْبِي، فَكُنْتُ بَيْنَهُمَا، فَإِذَا صَوْتٌ مِنَ الدَّارِ، فَقَالَ ابْنُ عُمَرَ - كَأَنَّهُ يَعْرِضُ عَلَى عَمْرٍو أَنْ يَقُومَ، فَيَنْهَاهُمْ -: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ الْمَيِّتَ لَيُعَذَّبُ بِبُكَاءِ أَهْلِهِ، قَالَ: فَأَرْسَلَهَا عَبْدُ اللهِ مُرْسَلَةً.فَقَالَ ابْنُ عَبَّاسٍ: كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ إِذَا هُوَ بِرَجُلٍ نَازِلٍ فِي ظِلِّ شَجَرَةٍ، فَقَالَ لِي: اذْهَبْ فَاعْلَمْ لِي مَنْ ذَاكَ الرَّجُلُ، فَذَهَبْتُ، فَإِذَا هُوَ صُهَيْبٌ، فَرَجَعْتُ إِلَيْهِ، فَقُلْتُ: إِنَّكَ أَمَرْتَنِي أَنْ أَعْلَمَ لَكَ مَنْ ذَاكَ، وَإِنَّهُ صُهَيْبٌ، قَالَ: مُرْهُ فَلْيَلْحَقْ بِنَا، فَقُلْتُ: إِنَّ مَعَهُ أَهْلَهُ، قَالَ: وَإِنْ كَانَ مَعَهُ أَهْلُهُ - وَرُبَّمَا قَالَ أَيُّوبُ: مُرْهُ فَلْيَلْحَقْ بِنَا - فَلَمَّا قَدِمْنَا لَمْ يَلْبَثْ أَمِيرُ الْمُؤْمِنِينَ أَنْ أُصِيبَ، فَجَاءَ صُهَيْبٌ يَقُولُ: وَاأَخَاهْ وَاصَاحِبَاهْ فَقَالَ عُمَرُ: أَلَمْ تَعْلَمْ، أَوَ لَمْ تَسْمَعْ - قَالَ أَيُّوبُ: أَوْ قَالَ: أَوَلَمْ تَعْلَمْ أَوَلَمْ تَسْمَعْ - أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ الْمَيِّتَ لَيُعَذَّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ، قَالَ: فَأَمَّا عَبْدُ اللهِ فَأَرْسَلَهَا مُرْسَلَةً، وَأَمَّا عُمَرُ، فَقَالَ: بِبَعْضِ
The Shaykh : He transmitted it as a mursal report, meaning: he said this word without the qualifier, "by some of". The word "mursal" and the absence of "mursal" are understood from the context. One might think that "he transmitted it as a mursal report" means he narrated it with the characteristic of being mursal, but that is not the case. The meaning is that he stated it generally, i.e., without qualification.
The reader:
So I ('Abdullah b. Abu Mulaika) stood up and went to 'A'isha and told her what Ibn 'Umar had said. Upon this she said: I swear by Allah that Allah's Messenger (ﷺ)
فَقُمْتُ فَدَخَلْتُ عَلَى عَائِشَةَ، فَحَدَّثْتُهَا بِمَا قَالَ ابْنُ عُمَرَ، فَقَالَتْ: لَا، وَاللهِ مَا قَالَه رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَThe Shaykh : What he said, do you have it without the pronoun?
The reciter: Without the pronoun.
The Shaykh : I have it with the pronoun. Make a copy.
The reciter: فقالت : لا والله ما قاله رسول الله صلى الله عليه وسلم قَطُّ إِنَّ الْمَيِّتَ يُعَذَّبُ بِبُكَاءِ أَحَدٍ، وَلَكِنَّهُ قَالَ: إِنَّ الْكَافِرَ يَزِيدُهُ اللهُ بِبُكَاءِ أَهْلِهِ عَذَابًا، وَإِنَّ اللهَ لَهُوَ أَضْحَكَ وَأَبْكَ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى. She said: "No, by Allah, the Messenger of Allah (peace and blessings be upon him) never said that the deceased is punished by the weeping of anyone. But he said: 'As for the disbeliever, Allah increases him in punishment by the weeping of his family. And Allah is the One who makes laugh and makes cry, and no bearer of burden shall bear the burden of another.'" Ayyub said: Ibn Abi Mulaikah said: Al-Qasim ibn Muhammad told me, he said:
When `Aʼishah heard what ʼUmar and Ibn `Umar had said, she said. You are narrating to me from two who are not liars and are not to be suspected of being liars, but one may mishear.
لَمَّا بَلَغَ عَائِشَةَ، قَوْلُ عُمَرَ، وَابْنِ عُمَرَ، قَالَتْ: إِنَّكُمْ لَتُحَدِّثُونِّي عَنْ غَيْرِ كَاذِبَيْنِ، وَلَا مُكَذَّبَيْنِ، وَلَكِنَّ السَّمْعَ يُخْطِئُThe Shaykh : (may Allah be pleased with her), meaning her hearing does not err! Glory be to Allah. In any case, this is a contradiction between an affirming report and a negating one. Which do we prioritize? The affirming one. As long as they are not liars and not accused of lying, we prioritize the affirming one and say: The Prophet (peace and blessings be upon him) said: "The deceased is indeed punished by the weeping of his family." As for what was refuted by His saying:
and no bearer of burdens will bear the burden of another
ولا تزرُ وازرةٌ وزرَ اخرىAnd in this is evidence that a person, no matter how much scrupulousness he reaches, and no matter how much knowledge he reaches, may err. Because the objection raised against the punishment of a Muslim by the weeping of his Muslim family, which is that "no bearer of burden shall bear the burden of another," applies to the disbeliever as well, and there is no difference. Yes.