Bukhari

Hadith Commentary:
Both meanings are possible here: that is, either due to the weeping of his family members, or due to his disbelief. In the second case, the meaning would be that while they are grieving over being separated from him, his soul is caught in punishment.

From this hadith, Imam Bukhari rahimahullah interpreted the following hadith of Umar radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam intended the deceased who is a disbeliever.

However, Umar radi Allahu anhu understood it in a general sense, and for this reason, he objected to Suhayb radi Allahu anhu.

(Wahidi)

Hadith Commentary:

Benefits and Issues:
➊ After bowing (ruku‘), in the standing position (qawmah), both “Rabbana lakal-hamd” and “Rabbana wa lakal-hamd” are correct to say, because both forms are established from the Prophet (sallallahu alayhi wa sallam).

➋ Following (iqtida) the imam is obligatory for the follower (muqtadi). In all pillars and components of the prayer—takbir, bowing (ruku‘), standing (qawmah), prostration (sujud), sitting (qa‘dah), and salutation (salam)—the followers must remain behind the imam. It is not permissible to precede the imam in any matter. If one deliberately precedes the imam in the salam, the prayer will not be valid.

➌ The following or imitation (iqtida) of the imam pertains to the outward pillars, as the Prophet (sallallahu alayhi wa sallam) explained in clarifying “la takhtalifu” (do not differ): “When he says the takbir, then you say the takbir; when he bows, then you bow.” The difference of intention (niyyah) has no connection to this, because it is not something perceivable. Therefore, it is permissible for one performing an obligatory prayer (fard) to pray behind someone performing a voluntary prayer (nafl), just as it is permissible for one performing a voluntary prayer to pray behind someone performing an obligatory prayer. Similarly, it is permissible for one praying Dhuhr to pray behind someone praying ‘Asr.

➍ In the case of illness or excuse, it is permissible to pray sitting, and it is also correct to gesture (isharah) in prayer when there is a need.

➎ There is a difference of opinion among the imams regarding what the followers should do if the imam leads the prayer sitting. According to Imam Malik rahimahullah and Imam Muhammad rahimahullah, a sitting person cannot be appointed as imam; this was something specific to the Prophet (sallallahu alayhi wa sallam), that he could lead while sitting. According to the rest of the imams, a sitting person can be imam. According to Imam Shafi‘i rahimahullah, Imam Abu Hanifah rahimahullah, Abu Yusuf rahimahullah, and Awza‘i rahimahullah, the followers will pray standing, because this was the final practice of the Prophet (sallallahu alayhi wa sallam): the noble Companions (radi Allahu anhum ajma‘in) prayed standing behind him while he was sitting. According to Imam Ahmad rahimahullah, if the imam begins the prayer sitting, the followers will also pray sitting; and if he begins standing, the prayer will be performed standing, even if the imam later sits. The prayer during the illness of death (marad al-mawt) was begun by Abu Bakr radi Allahu ta‘ala anhu, and he was standing; later the Prophet (sallallahu alayhi wa sallam) arrived, so the followers continued to pray standing.

This is also the position of Ibn al-Mundhir, Ibn Khuzaymah, and Ibn Hibban.

Benefit:
The meaning of the statement of Hazrat Aisha radi Allahu anha is that the deceased is not punished due to the weeping of the survivors.
Because the punishment for one person's actions cannot be given to another.
The Messenger of Allah sallallahu alayhi wa sallam did not state this as a general law,
that the deceased is punished due to every mourner's weeping.
Rather, he said this upon seeing the Jews weeping over their dead, that what benefit does their weeping bring to him? He is already suffering the punishment for his sins.
Whether they weep or not, it is the same.
The opinion of Umm al-Mu'minin radi Allahu anha is correct in its own place, that what benefit does the deceased get from weeping and wailing? However, the meaning of the hadith appears more correct,
that he is also punished due to their weeping,
when he, during his lifetime, considered it good, encouraged it, or made a bequest for it. If this is not the case, then due to their weeping, wailing, and lamenting, he does feel regret,
that the occasion which was meant for taking a lesson,
even on that occasion, they are involved in sin.
Imam Bukhari rahimahullah has also indicated towards this. He says: (Chapter: The statement of the Prophet sallallahu alayhi wa sallam that the deceased is punished due to some of the weeping of his family over him... when lamentation is his (family's) custom...) (Sahih al-Bukhari, Funerals, Chapter: 32)
The statement of the Prophet sallallahu alayhi wa sallam that the deceased is punished due to some of the weeping of his family over him,
meaning, when weeping and wailing is a custom of his (family).