The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-07b
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The reciter: Abu Kuraib narrated to us, Abu Usamah narrated to us from Hisham from his father, who said: ذُكِرَ عِنْدَ عَائِشَةَ، أَنَّ ابْنَ عُمَرَ يَرْفَعُ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْمَيِّتَ يُعَذَّبُ فِي قَبْرِهِ بِبُكَاءِ أَهْلِهِ عَلَيْهِ فَقَالَتْ: وَهِلَ، إِنَّمَا قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّهُ لَيُعَذَّبُ بِخَطِيئَتِهِ أَوْ بِذَنْبِهِ، وَإِنَّ أَهْلَهُ لَيَبْكُونَ عَلَيْهِ الْآنَ وَذَاكَ مِثْلُ قَوْلِهِ: إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْقَلِيبِ يَوْمَ بَدْرٍ، وَفِيهِ قَتْلَى بَدْرٍ مِنَ الْمُشْرِكِينَ، فَقَالَ لَهُمْ مَا قَالَ إِنَّهُمْ لَيَسْمَعُونَ مَا أَقُولُ وَقَدْ وَهِلَ، إِنَّمَا قَالَ: إِنَّهُمْ لَيَعْلَمُونَ أَنَّ مَا كُنْتُ أَقُولُ لَهُمْ حَقٌّ ثُمَّ قَرَأَتْ: إِنَّكَ لَا تُسْمِعُ الْمَوْتَى ، وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ يَقُولُ: حِينَ تَبَوَّءُوا مَقَاعِدَهُمْ مِنَ النَّارِ It was mentioned to Aisha that Ibn Umar attributed to the Prophet (may Allah bless him and grant him peace) that the deceased is punished in his grave by the weeping of his family over him. She said: "He erred. The Messenger of Allah (may Allah bless him and grant him peace) only said: 'He is indeed punished for his sin or his transgression, and his family is weeping over him now.' And that is like his statement: 'The Messenger of Allah (may Allah bless him and grant him peace) stood over the well on the day of Badr, in which were the slain of Badr from among the polytheists, and he said to them what he said: 'They are indeed hearing what I say.' And he erred. He only said: 'They are indeed knowing that what I used to say to them is the truth.' Then she recited: 'You do not hear the dead, nor are you one who makes those in the graves hear,' saying: 'When they take their seats in the Fire.'"
The Shaykh : These are two hadiths regarding Aisha (may Allah be pleased with her) contradicting what Ibn Umar narrated from the Prophet (peace and blessings be upon him) that the deceased is punished by the weeping of his family over him. It has been mentioned to us previously that the scholars differed in deriving the ruling from this hadith, with several opinions:
The first: If he bequeathed to them to weep, then he is punished.
The second: If it was their custom to weep over the deceased and he did not bequeath to them to refrain from it, he is punished, because this is an affirmation of their action.
The third: That the intended meaning is the disbeliever, as Aisha (may Allah be pleased with her) stated.
The fourth: That it does not mean punishment, based on His saying:[Al-An'am 6:164], but rather it is distress, just as the living person is distressed and grieved, as in the case of travel, based on his saying: Sahih al-Bukhari 5429. This is the strongest of the opinions. This is the strongest of the opinions: that the intended meaning of "punishment" here is not the punishment of retribution, but rather something the deceased experiences that causes him distress, and this is a type of punishment.
Aisha (may Allah be pleased with her) judged Ibn Umar to have erred, meaning to have made a mistake and an error. Then she cited as evidence something that is not evidence for her. As for her denial of the punishment of the deceased by the weeping of his family over him, she cited as evidence His saying, the Exalted:[Al-An'am 6:164], meaning that the Qur'an takes precedence over everything, because it is possible for a narrator to err, but it is not possible for the Qur'an to be in error. However, we say: This is not a burden (of sin), but rather the Messenger said that it is punishment, and "punishment" is broader than being a burden. This is one point.
The second issue: The fact that the Messenger (peace and blessings be upon him) stood over the well of Badr and said, "They are not less hearing what I say than you are," until he said to the Companions: "You are not more hearing of what I say than they are," meaning they hear more than what I say. This is because he stood over the slain from Quraysh, from their chiefs and their leaders, who were thrown into a well of the wells of Badr, foul and stinking. He said to them: "I have found what my Lord promised me to be the truth. Have you found what your Lord promised you to be the truth?" And he called out to them by their names and the names of their fathers, specifically. They said: "O Messenger of Allah, how can you speak to people who have been killed?" He said: "You are not more hearing of what I say than they are." She (may Allah be pleased with her) denied this and also said: Ibn Umar erred, because Allah, the Exalted, says:[Fatir 35:22], and says: [An-Naml 27:80]. This is the Qur'an, and the Qur'an takes precedence over other things. She interpreted the hadith narrated by Ibn Umar regarding "hearing" as "knowing," meaning that they knew but they did not hear. However, she (may Allah be pleased with her) erred in this. The correct view is the marfu' hadith, because the Prophet explicitly said: "You are not more hearing of what I say than they are." And Ibn Umar is trustworthy, faithful, and a preserver of hadith. The intended meaning of the verse "You do not hear the dead" is: hearing that benefits them. And "nor are you one who makes those in the graves hear" is likewise. Therefore, He said: [Al-An'am 6:36] only. As for the dead, they do not hear in a way that leads them to obey.
In this is evidence that the Companions (may Allah be pleased with them) differed. They differed in knowledge and they differed in understanding. But did their hearts differ? No, the hearts do not differ. Even if one of them explicitly used harsh and severe expressions, they were not affected by this, because they only sought the truth. And whoever seeks the truth will not seek victory for himself, nor will he care if people say: "You erred" or "You lied" or the like.
The Shaykh : These are two hadiths regarding Aisha (may Allah be pleased with her) contradicting what Ibn Umar narrated from the Prophet (peace and blessings be upon him) that the deceased is punished by the weeping of his family over him. It has been mentioned to us previously that the scholars differed in deriving the ruling from this hadith, with several opinions:
The first: If he bequeathed to them to weep, then he is punished.
The second: If it was their custom to weep over the deceased and he did not bequeath to them to refrain from it, he is punished, because this is an affirmation of their action.
The third: That the intended meaning is the disbeliever, as Aisha (may Allah be pleased with her) stated.
The fourth: That it does not mean punishment, based on His saying:
and no bearer of burdens will bear the burden of another
وألا تزر وازِرةٌ وزر أخرىTraveling is a kind of torture
السّفر قطعة من العذابAisha (may Allah be pleased with her) judged Ibn Umar to have erred, meaning to have made a mistake and an error. Then she cited as evidence something that is not evidence for her. As for her denial of the punishment of the deceased by the weeping of his family over him, she cited as evidence His saying, the Exalted:
and no bearer of burdens will bear the burden of another
ولا تزر وازِرةٌ وزر أخرىThe second issue: The fact that the Messenger (peace and blessings be upon him) stood over the well of Badr and said, "They are not less hearing what I say than you are," until he said to the Companions: "You are not more hearing of what I say than they are," meaning they hear more than what I say. This is because he stood over the slain from Quraysh, from their chiefs and their leaders, who were thrown into a well of the wells of Badr, foul and stinking. He said to them: "I have found what my Lord promised me to be the truth. Have you found what your Lord promised you to be the truth?" And he called out to them by their names and the names of their fathers, specifically. They said: "O Messenger of Allah, how can you speak to people who have been killed?" He said: "You are not more hearing of what I say than they are." She (may Allah be pleased with her) denied this and also said: Ibn Umar erred, because Allah, the Exalted, says:
but you cannot make hear those in the graves.
وما أنت بمُسْمعٍ من في القبورIndeed, you will not make the dead hear
إنّك لا تُسْمع الموتىOnly those who hear will respond
إنما يستجيب الذين يسمعونIn this is evidence that the Companions (may Allah be pleased with them) differed. They differed in knowledge and they differed in understanding. But did their hearts differ? No, the hearts do not differ. Even if one of them explicitly used harsh and severe expressions, they were not affected by this, because they only sought the truth. And whoever seeks the truth will not seek victory for himself, nor will he care if people say: "You erred" or "You lied" or the like.