Azami 3578

Muslim narrated it in the book of funerals (928), from Dawud bin Rashid, who said, Ismail bin Ulaya narrated to us, Ayub narrated to us, from Abdullah bin Abu Mulayka, and he mentioned it.His statement, "so Abdullah reported it in an unrestricted form," means that Ibn Umar stated in his narration, without qualification, that the dead person is punished because of the weeping of the living, without restricting it to a Jew, as Ayesha restricted it, nor to a bequest, as others restricted it, nor did he say "for some of the weeping of his family," as his father Umar bin Khattab narrated it.It has been established through sahih chains, from Umar bin Khattab, his son Abdullah, Mughira bin Shuba, Imran bin Husayn, and others, that the dead person is punished because of the weeping of his family. Do these sahih hadiths contradict the words of Allah Most High, "No bearer of burdens shall bear the burden of another" [Anam 6:164], as Ayesha understood , specifying that this punishment was for the sake of the Jew's punishment? The more apparent view is that it is not correct to declare all of these companions mistaken, because this is how they heard it from the Prophet ﷺ, and trustworthy and precise narrators reported it from them, with no fault found in their honesty or memory. Therefore these hadiths must be interpreted and reconciled in a way that does not contradict the noble verse.Among these interpretations is what Bukhari, may Allah have mercy on him, mentioned when he said, "Chapter on the statement of the Prophet ﷺ, 'The dead person is punished because of his family's weeping over him, if wailing was his sunnah.'" His statement "if it was his sunnah" is explained in three ways.First, that it was the deceased's habit to wail over the dead.Second, or that he approved of the wailing of those from his household who wailed, and did not forbid them from it.Third, or that he instructed that there be wailing over him before his death.With this, Bukhari qualified the hadiths of Umar bin Khattab, his son Abdullah, Abdullah bin Abbas, Mughira bin Shuba, Imran bin Husayn, and others. So if it was not his sunnah, he is not punished, in accordance with the words of Allah Most High, "No bearer of burdens shall bear the burden of another" [Anam 6:164], as Ayesha understood .Khattabi, may Allah have mercy on him, said, "It is possible that the matter here is as Ayesha held, for she reported that this only concerned the case of a Jew, and a narration that provides explanation takes precedence over one that is unspecified, then she supported her view with the verse. It is also possible that what Ibn Umar reported is sound, without it contradicting the verse, in that they used to instruct their families to weep and wail over them, and this was well known among their customs and is found in their poetry, as in the saying of Tarafah,'If I die, then mourn me as befits one such as I, and tear open your collar for me, O daughter of Mabad,'and as in the saying of Labid,'So stand and say what you both know of me, and do not scratch a face or shave hair, and say, He was a man whose friend he never wasted, nor did he betray one entrusted to him, nor did he break faith. Until the year is over, then bid farewell to us both, for whoever weeps a full year has made his excuse.'The like of this is abundant in their poetry. Given this, the dead person only incurs punishment in this matter because of his prior command to them to do so during his lifetime, and the Messenger of Allah ﷺ said, 'Whoever introduces a good practice has its reward and the reward of whoever acts upon it, and whoever introduces a bad practice bears its burden and the burden of whoever acts upon it.'"Her statement "and did Ibn Umar suppose" means that his supposition led him to that. It is said "wahila" the man and "wahima," with the same meaning, both with the ha in fatha. But if you say "wahila" with the ha in kasra, its meaning would be "he became frightened."There is another interpretation that some scholars have adopted. He said, its explanation is that it is specific to certain of the dead who deserved it because of sins they committed, and it was decreed by Allah, glorified is He, concerning them that their punishment would coincide with the time of weeping over them, similar to their saying "we were rained upon by such and such a star," meaning at the time of such and such a star. Likewise his statement, "the dead person is punished because of his family's weeping," means at the time of their weeping over him, because he deserved that due to his sin, and this would be a matter of timing rather than causation, because if we made it a cause, it would contradict the Quran, namely His statement, "No bearer of burdens shall bear the burden of another" [Surah Anam 6:164]. And Allah knows best. End of quote.On this basis, Ayesha's attribution of the matter to the punishment of the Jew is a relative matter, for their punishment was due to their disbelief in Allah and His Messenger, while the punishment of the Muslims was due to their not preventing wailing after death.Hafiz bin Qayyim elaborated at length in Tahzib Sunan in defense of the hadiths narrated by Umar, his son, and others, saying, "It is inconceivable that all of these men were mistaken in the hadith." He then responded to Ayesha's argument in a manner similar to Khattabi's response, and added further to it.