صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ قَتْلِ أَبِي جَهْلٍ:Chapter. The killing of Abu Jahl.
Hadith 3978
اُردوEn
حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ هِشَامٍ ، عَنْ أَبِيهِ ، قَالَ : ذُكِرَ عِنْدَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، أَنَّ ابْنَ عُمَرَ رَفَعَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْمَيِّتَ يُعَذَّبُ فِي قَبْرِهِ بِبُكَاءِ أَهْلِهِ ، فَقَالَتْ : وَهَلَ إِنَّمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّهُ لَيُعَذَّبُ بِخَطِيئَتِهِ وَذَنْبِهِ وَإِنَّ أَهْلَهُ لَيَبْكُونَ عَلَيْهِ الْآنَ " .
Narrated Hisham's father: It was mentioned before `Aisha that Ibn `Umar attributed the following statement to the Prophet "The dead person is punished in the grave because of the crying and lamentation Of his family." On that, `Aisha said, "But Allah's Apostle said, 'The dead person is punished for his crimes and sins while his family cry over him then."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
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)
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)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1289
Maulana Ataullah Sajid
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).
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).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1595
