Ibn Majah

Benefits and Issues:
➊ If the deceased had made a bequest that lamentation (noha) should be performed upon his death, then he is a partner in the sin of those who perform the lamentation. Therefore, he is deserving of punishment. Similarly, if it is customary in his family to wail, pull hair, tear collars, and perform such acts, and he does not forbid them, but rather encourages them through his words and actions, then even in this case, the deceased will be punished because of the lamentation of the living. However, if the deceased did not like these acts, nor did he encourage them, but rather used to forbid them, then he is not responsible for the actions of others, and thus he will not be punished.

➋ It is also possible that the meaning of the hadith is that the deceased is pained by the lamentation; he is grieved that unlawful acts are being committed upon his death. And Allah knows best.

1851. Commentary: When the above hadith was related to Aisha radi Allahu anha, she said: The Messenger of Allah sallallahu alayhi wa sallam did not say it like this. Umar or Abdullah bin Umar radi Allahu anhum made a mistake. The matter was that the Messenger of Allah sallallahu alayhi wa sallam passed by the house of a dying Jewish woman, and her family was weeping over her. He said: “They are weeping, and she is being punished.” What he meant was that she was being punished because of her disbelief, but Umar or Ibn Umar radi Allahu anhum misunderstood. They thought that she was being punished because of the weeping, whereas why should someone be punished for another’s mistake or sin? Someone else weeps, and the deceased is punished. (No bearer of burdens will bear the burden of another) (). The statement of Aisha radi Allahu anha is extremely reasonable, but the situation is that this narration is not reported from just one or two, but from many of the noble Companions radi Allahu anhum. Did all of them make a mistake, while Aisha radi Allahu anha herself was not even present at the time? And then, could a mujtahid and jurist Companion like Umar al-Faruq radi Allahu anhu also have misunderstood the matter? The incident narrated by Aisha radi Allahu anha is also correct, but from this it does not necessarily follow that the Messenger of Allah sallallahu alayhi wa sallam did not utter the other words (yu’adhdhabu al-mayyit... etc.). As for the statement (No bearer of burdens will bear the burden of another) (), the scholars have explained that the punishment is for the deceased who died having instructed his family to weep over him, or who did not forbid them from weeping when such weeping was customary, or who in his lifetime considered such weeping to be good and encouraged it. In this regard, the punishment of the deceased due to the weeping of his family is not contrary to the verse (No bearer of burdens... etc.), because in this there is his own indication or approval included.

Hadith Commentary:
Before mentioning the prohibition of wailing (noha), Hazrat Mughirah bin Shu’bah (radi Allahu anhu) first narrated a hadith as a preamble, stating that attributing a lie to the Messenger of Allah (sallallahu alayhi wa sallam) is not like attributing a lie to an ordinary person; rather, it is a far graver offense.

He indicated that the mentioned warning prevents him from saying anything about wailing (noha) that the Messenger of Allah (sallallahu alayhi wa sallam) did not state.

Imam Bukhari (rahimahullah)’s purpose is to show that the reality of the deceased being punished due to the weeping of others is not something narrated only by Abdullah bin Umar (radi Allahu anhu), but this hadith has been narrated by numerous Companions (radi Allahu anhum), among whom are Hazrat Mughirah bin Shu’bah and Hazrat Umar (radi Allahu anhu) as well.

How could all these individuals have erred or forgotten in narrating the wording? In any case, this hadith is established and authentic.

It is not correct to attribute it to illusion or error, as Hazrat Aisha (radi Allahu anha) has said; rather, while accepting this Prophetic statement as authentic, an appropriate explanation can be given, the details of which have already been mentioned earlier.

And Allah knows best.

Hadith Commentary:
The translation of "fa wajadahu fi ghashiyat-i ahlihi" by some is as follows:
He saw that he (Sa’d) was unconscious and people were gathered around him.
Upon seeing the people gathered, you (the Prophet sallallahu alayhi wa sallam) thought that perhaps Sa’d radi Allahu anhu had passed away.
You indicated towards the tongue and made it clear that it is this tongue which is a means of mercy if good words come from it, and it is also a means of punishment if evil words come from it.
From this hadith, the awe-inspiring nature (jalal) of Umar radi Allahu anhu is also evident, in that he was extremely strict with those who wailed and lamented in a manner contrary to the Shariah.
In reality, if Allah grants strength, one should exert full effort for the commands and prohibitions of the Shariah.
Sa’d bin Ubadah al-Ansari al-Khazraji radi Allahu anhu was a very eminent Companion.
He was honored with Islam at the Second Aqabah.
He was among the twelve leaders (nuqaba).
He was one of the chiefs of the Ansar and surpassed all others in dignity and grandeur.
In the consultation meeting that the Prophet sallallahu alayhi wa sallam called for the expedition of Badr, Sa’d radi Allahu anhu said: O Messenger of Allah sallallahu alayhi wa sallam! Your indication is towards us.
By Allah! If you command us, the Ansar, to plunge into the sea, we will plunge into it, and if you command us on land, we will melt the livers of camels (i.e., exert utmost effort) there as well.
The Prophet sallallahu alayhi wa sallam was extremely pleased with this passionate speech of his.
In most of the battles, the flag of the Ansar was usually in his hands.
No one could match him in generosity.
Especially upon the people of Suffah, the showers of his generosity would frequently pour.
The Prophet sallallahu alayhi wa sallam had immense love for him.
For this reason, when he fell ill, the Prophet sallallahu alayhi wa sallam came to visit him, and upon seeing the painful state of his illness, tears flowed from the eyes of the Prophet sallallahu alayhi wa sallam.
In 15 AH, during the caliphate of Umar radi Allahu anhu, he was martyred in the land of Sham, at the place of Hawran, in such a way that an enemy threw his blessed body into the bathhouse.
At the time of his passing, he left behind one wife and three sons.
He was buried in Hawran itself.
Radi Allahu anhu wa ardah. Ameen.

Hadith Commentary:
(1)
The type of weeping that is prohibited in the hadith is the wailing and lamentation over the deceased.
When such a sign appears due to which there is no longer hope for the patient’s survival, then in such circumstances, expressing grief and shedding tears is permissible; otherwise, one should comfort the patient.

(2)
It is also understood from this hadith that Allah, the Exalted, will not hold one accountable for tears from the eyes or sorrow and grief in the heart. However, one will certainly be held accountable for uttering inappropriate words with the tongue and for engaging in non-legislated lamentation (niyahah), and in such cases, the deceased will also be questioned—provided that he had made a bequest for such lamentation, or he was able to prevent it but passed away without doing so. Therefore, we should remain cautious in this regard.

According to the explicit statement of Hafiz Ibn Hajar rahimahullah, this incident occurred after the death of Ibrahim radi Allahu anhu, because on that occasion, Abdur Rahman ibn Awf radi Allahu anhu was present, and he did not object when the Messenger of Allah sallallahu alayhi wa sallam became tearful, as he had already learned that there is no warning (wa‘id) for weeping in general. Whereas, at the time of Ibrahim’s radi Allahu anhu death, he had objected.
(Fath al-Bari: 3/324)