[Machine] The Messenger of Allah, ﷺ , is more likely to be preserved through the indication of the Book, then the Sunnah. If it is said, "Where is the indication of the Book?" It is said, "In the saying of Allah, 'No bearer of burdens will bear the burden of another' [Surah Al-An'am: 164], and His saying, 'And that man can have nothing but what he strives for' [Surah An-Najm: 39], and His 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 Az-Zalzalah: 8], and His saying, 'So that every soul may be recompensed for what it earned' [Surah Taha: 15]." If it is said, "Where is the indication of the Sunnah?" It is said, "The Messenger of Allah, ﷺ , said to a man about his son, 'Is he your son?' The man replied, 'Yes.' The Messenger of Allah, ﷺ , said, 'Know that verily, he does not bring loss to you, nor does he bring profit to you. Rather, the Messenger of Allah, ﷺ , knows just as Allah knows, that the sin of every person is upon him alone, as he did it for himself, not for anyone else and not for him.' Ash-Shafi'i and 'Umarah were the most diligent in preserving from 'Aisha, more than from Ibn Abi Mulaykah, and her hadith is most likely to be preserved. If the hadith is according to what Ibn Abi Mulaykah narrated and not according to what he narrated from the Prophet, ﷺ , then it is correct, for the disbeliever is punished more severely than him. If he is punished without it, then it increases in his punishment, but not more than what the disbeliever deserves, and what is added to it is due to his response, not due to the sin of someone else when they weep for him. If it is said that weeping increases punishment for him, then it is said that it increases due to what he has earned through his deeds, and their weeping is a cause for obedience, so just as he is rewarded for what is a cause for obedience, it is possible for him to be punished for what is a cause for sinning. And success is from Allah.  

رَسُولِ اللهِ ﷺ أَشْبَهُ أَنْ يَكُونَ مَحْفُوظًا عَنْهُ ﷺ بِدَلَالَةِ الْكِتَابِ ثُمَّ السُّنَّةِ فَإِنْ قِيلَ وَأَيْنَ دَلَالَةُ الْكِتَابِ قِيلَ فِي قَوْلِ اللهِ ﷻ {لَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} [الأنعام 164] وَقَوْلِهِ {وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى} [النجم 39] وَقَوْلِهِ {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ} [الزلزلة 8] وَقَوْلِهِ {لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى} [طه 15] فَإِنْ قِيلَ فَأَيْنَ دَلَالَةُ السُّنَّةِ؟ قِيلَ قَالَ رَسُولُ اللهِ ﷺ لِرَجُلٍ هَذَا ابْنُكَ قَالَ نَعَمْ قَالَ أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْهِ فَأَعْلَمَ رَسُولُ اللهِ ﷺ مِثْلَ مَا أَعْلَمَ اللهُ ﷻ 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 ﷺ 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