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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الجنائز
Book of Funerals
باب: سياق أخبار تدل على أن الميت يعذب بالنياحة عليه وما روي عن عائشة رضي الله عنها في ذلك.
Chapter: Reports indicating that the deceased is punished for being wailed over, and what is narrated from Aishah (may Allah be pleased with her) on that
Bayhaqi 7178 — Reports indicating that the deceased is punished
اُردوEn
وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، أنبأ الرَّبِيعُ بْنُ سُلَيْمَانَ، عَنِ الشَّافِعِيِّ، رَحِمَهُ اللهُ قَالَ: وَمَا رَوَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَشْبَهُ أَنْ يَكُونَ مَحْفُوظًا عَنْهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِدَلَالَةِ الْكِتَابِ ثُمَّ السُّنَّةِ فَإِنْ قِيلَ وَأَيْنَ دَلَالَةُ الْكِتَابِ قِيلَ فِي قَوْلِ اللهِ عَزَّ وَجَلَّ {لَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} [الأنعام: ١٦٤] وَقَوْلِهِ {وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى} [النجم: ٣٩] وَقَوْلِهِ {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ} [الزلزلة: ٨] وَقَوْلِهِ {لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى} [طه: ١٥] فَإِنْ قِيلَ فَأَيْنَ دَلَالَةُ السُّنَّةِ؟ قِيلَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِرَجُلٍ: " هَذَا ابْنُكَ " قَالَ: نَعَمْ قَالَ: " أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْهِ ". فَأَعْلَمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِثْلَ مَا أَعْلَمَ اللهُ عَزَّ وَجَلَّ مِنْ أَنَّ جِنَايَةَ كُلِّ امْرِئٍ عَلَيْهِ، كَمَا عَمَلُهُ لَهُ لَا لِغَيْرِهِ وَلَا عَلَيْهِ. قَالَ الشَّافِعِيُّ: وَعُمْرَةُ أَحْفَظُ عَنْ عَائِشَةَ مِنَ ابْنِ أَبِي مُلَيْكَةَ وَحَدِيثُهَا أَشْبَهُ الْحَدِيثَيْنِ أَنْ يَكُونَ مَحْفُوظًا فَإِنْ كَانَ الْحَدِيثُ عَلَى غَيْرِ مَا رَوَى ابْنُ أَبِي مُلَيْكَةَ مِنْ قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " إِنَّهُمْ لَيَبْكُونَ عَلَيْهَا وَإِنَّهَا لَتُعَذَّبُ فِي قَبْرِهَا " فَهُوَ وَاضِحٌ لَا يَحْتَاجُ إِلَى تَفْسِيرٍ لِأَنَّهَا تُعَذَّبُ بِالْكُفْرِ وَهَؤُلَاءِ يَبْكُونَ وَلَا يَدْرُونَ مَا هِيَ فِيهِ وَإِنْ كَانَ الْحَدِيثُ كَمَا رَوَى ابْنُ أَبِي مُلَيْكَةَ فَهُوَ صَحِيحٌ لِأَنَّ عَلَى الْكَافِرِ عَذَابًا أَعْلَى مِنْهُ فَإِنْ عُذِّبَ بِدُونِهِ فَزِيدَ فِي عَذَابِهِ فِيمَا اسْتَوْجَبَ وَمَا نِيلَ مِنْ كَافِرٍ مِنْ عَذَابٍ أَدْنَى مِنْ أَعْلَى مِنْهُ وَمَا زِيدَ عَلَيْهِ مَنَ الْعَذَابِ فَبِاسْتِيجَابِهِ لَا بِذَنْبِ غَيْرِهِ فِي بُكَائِهِ عَلَيْهِ فَإِنْ قِيلَ: يَزِيدُهُ عَذَابًا بِبُكَاءِ أَهْلِهِ عَلَيْهِ، قِيلَ: يَزِيدُ بِمَا اسْتَوْجَبَ بِعَمَلِهِ وَيَكُونُ بُكَاؤُهُمْ سَبَبًا لَا أَنَّهُ يُعَذَّبُ بِبُكَائِهِمْ عَلَيْهِ وَفِيمَا بَلَغَنِي عَنْ أَبِي إِبْرَاهِيمَ الْمُزَنِيِّ أَنَّهُ قَالَ: بَلَغَنِي أَنَّهُمْ كَانُوا يُوصُونَ بِالْبُكَاءِ عَلَيْهِمْ أَوْ بِالنِّيَاحَةِ أَوْ بِهِمَا وَذَلِكَ مَعْصِيَةٌ فَمَنْ أَمَرَ بِهَا فَعَمِلَتْ بِأَمْرِهِ كَانَتْ لَهُ ذَنْبًا كَمَا لَوْ أَمَرَ بِطَاعَةٍ فَعَمِلَتْ بَعْدَهُ كَانَتْ لَهُ طَاعَةٌ فَكَمَا يُؤْجَرُ بِمَا هُوَ سَبَبٌ لَهُ مِنَ الطَّاعَةِ فَكَذَلِكَ يَجُوزُ أَنْ يُعَذَّبَ بِمَا هُوَ سَبَبٌ لَهُ مِنَ الْمَعْصِيَةِ وَبِاللهِ التَّوْفِيقُ.
Imam al-Shafi'i (may Allah have mercy on him) said: No narration is more likely to be preserved than what Sayyidah Aishah (may Allah be pleased with her) narrated from the Messenger of Allah (peace and blessings be upon him), because of the indication of the Book of Allah and the Sunnah. If it is asked: What is the evidence from the Book? It is this: "And no bearer of burdens will bear the burden of another" [Surah al-Isra: 15], and this: "And that there is nothing for a person except what he strives for" [Surah al-Najm: 39], and this saying: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it" [Surah al-Zalzalah: 7-8], and this saying: "That every soul may be recompensed for what it strives for" [Surah Ta Ha: 15], that is, every soul will receive the recompense of what it did. And the evidence from the Sunnah is that the Messenger of Allah (peace and blessings be upon him) said to a man: "Is this your son?" He said: Yes. He (peace and blessings be upon him) said: "His sins will not be placed upon you, and your sins will not be placed upon him." So know that the Messenger of Allah (peace and blessings be upon him) conveyed the same as what Allah Almighty said: that each person's sins are upon himself, just as the deeds he does are his; they are not upon anyone else, nor are anyone else's upon him.
Imam al-Shafi'i (may Allah have mercy on him) said: Amrah preserved (the narrations of) Sayyidah Aishah (may Allah be pleased with her) better than Ibn Abi Mulaykah, and her narration is the more likely of the two to be preserved. If the hadith, contrary to what Ibn Abi Mulaykah narrated, is the saying of the Prophet (peace and blessings be upon him): "They are weeping over her, and she is being punished in the grave," then the matter is clear and needs no explanation, because she is being punished for disbelief while these people weep without knowing what is happening to her. And if the hadith is as Ibn Abi Mulaykah narrated, it is also correct, because a greater punishment than that is due upon the disbeliever; if he is being punished with less than it and his punishment is then increased, it is within what he has deserved. Whatever punishment a disbeliever receives is less than the greater (punishment due upon him), and whatever is added to his punishment is due to his own deserving, not due to the sin of someone else weeping over him. If it is said: Allah increases his punishment because of his family's weeping over him, it is answered: He increases him in what he deserved by his own deeds, and their weeping is (merely) a cause, not that he is punished because of their weeping over him. And it has reached me from Abu Ibrahim al-Muzani (may Allah have mercy on him) that he said: It has reached me that they used to leave instructions in their wills for weeping over them, or for wailing, or for both, and that is disobedience. So whoever ordered it, and it was done by his order, it is a sin for him, just as if he had ordered an act of obedience and it was done after him, it would be obedience for him. So just as he is rewarded for the obedience of which he is the cause, likewise it is possible that he is punished for the disobedience of which he is the cause, and success is only through Allah.
Imam al-Shafi'i (may Allah have mercy on him) said: Amrah preserved (the narrations of) Sayyidah Aishah (may Allah be pleased with her) better than Ibn Abi Mulaykah, and her narration is the more likely of the two to be preserved. If the hadith, contrary to what Ibn Abi Mulaykah narrated, is the saying of the Prophet (peace and blessings be upon him): "They are weeping over her, and she is being punished in the grave," then the matter is clear and needs no explanation, because she is being punished for disbelief while these people weep without knowing what is happening to her. And if the hadith is as Ibn Abi Mulaykah narrated, it is also correct, because a greater punishment than that is due upon the disbeliever; if he is being punished with less than it and his punishment is then increased, it is within what he has deserved. Whatever punishment a disbeliever receives is less than the greater (punishment due upon him), and whatever is added to his punishment is due to his own deserving, not due to the sin of someone else weeping over him. If it is said: Allah increases his punishment because of his family's weeping over him, it is answered: He increases him in what he deserved by his own deeds, and their weeping is (merely) a cause, not that he is punished because of their weeping over him. And it has reached me from Abu Ibrahim al-Muzani (may Allah have mercy on him) that he said: It has reached me that they used to leave instructions in their wills for weeping over them, or for wailing, or for both, and that is disobedience. So whoever ordered it, and it was done by his order, it is a sin for him, just as if he had ordered an act of obedience and it was done after him, it would be obedience for him. So just as he is rewarded for the obedience of which he is the cause, likewise it is possible that he is punished for the disobedience of which he is the cause, and success is only through Allah.
