Bukhari

Hadith Commentary:
(1)
This hadith establishes the punishment of the grave, which will be given to disbelievers and hypocrites. If Allah wills, He can also subject disobedient believers to the punishment of the grave, but questioning and answering will occur for both believers and disbelievers.

In Abu Dawud, the reason for the narration of this hadith is also mentioned: the Messenger of Allah (sallallahu alayhi wa sallam) entered a palm grove of Banu Najjar, where he heard a terrifying sound that caused him distress. He inquired:
"Who is buried in these graves?"
The people replied:
"O Messenger of Allah! Those who died in the era of ignorance are buried in them."
He said:
"Seek refuge with Allah from the punishment of the grave and the trial of Dajjal."
The people asked:
"O Messenger of Allah! What is the punishment of the grave?" He replied:
"When the believer is buried in the grave..."
(Sunan Abi Dawud, Kitab al-Sunnah, Hadith: 4751)

In this same narration of Abu Dawud, it is mentioned that at the time of questioning and answering, the soul is returned to the deceased.
(Sunan Abi Dawud, Kitab al-Sunnah, Hadith: 4753)

Some individuals have objected to this, saying that by doing so, there would be three deaths and three lives, which is contrary to the explicit text of the Qur'an.
The statement of Allah, the Exalted, is:
﴿قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ﴾ ()
"The disbelievers will say: Our Lord! You caused us to die twice and gave us life twice."

Hafiz Ibn Hajar (rahimahullah) has answered this by stating that the aforementioned return of the soul is only for the purpose of questioning and answering.
This is not an independent life such as that which is attained by the soul being established with the body.
It is a temporary life.
After this, the soul is returned to its place of rest.

It is mentioned in the hadith that the soul of the believer is left in the form of a bird, eating and drinking from the trees of Paradise.
(Musnad Ahmad: 3/455)

(3)
This return of the soul is in terms of the Barzakh (the intermediate realm).
From a worldly perspective, the rulings of the deceased apply to it.
We have already written about this in detail previously.

(1) From this hadith, Imam al-Nasa’i rahimahullah has deduced that it is permissible to walk in the graveyard while wearing shoes, but this deduction is not strong. For details, see the benefit of hadith: 2050.

(2) “He is listening.” From this, some scholars have argued for the hearing of the dead (sama‘ al-mawta). Other scholars, however, cite the explicit verse of the Qur’an: “Indeed, Allah makes whom He wills hear, but you cannot make those in the graves hear.” Thus, the deceased do not hear except if Allah makes them hear something specific. Likewise, Allah the Exalted says: “Indeed, you cannot make the dead hear.” Therefore, they interpret such ahadith as referring to a specific circumstance, and this is the more cautious position and in accordance with all the verses and ahadith. And Allah knows best.

(1) The coming of the angels, seating the deceased, then questioning and answering, and other such matters are all from the states of the Barzakh (intermediate life after death). They have no connection to worldly life. The reality of the Barzakh life cannot be described, as it is beyond our intellect and senses. However, it can be likened to the state of dreaming: a person in a dream speaks, listens, walks about, cries, laughs, eats, drinks, and even runs, yet his body remains completely still. By observing his body, no one can imagine that he is doing so much in the world of dreams. The state of the deceased is similar.

(2) “This man” refers to Muhammad sallallahu alayhi wa sallam. This is a mental indication. Some people think that the deceased is shown the Messenger of Allah sallallahu alayhi wa sallam, but there is no evidence for this. Even if, hypothetically, this were the case, it would be an image or conception of him placed in the mind, not his actual existence—just as it happens on television and the like. Thus, this does not prove that he is present and witnessing.

(3) “He sees both” — It is an authentic hadith that every person has a place in Paradise and a place in Hell. However, the one who goes to Hell loses the right to enter Paradise, so he is deprived of his place in Paradise. The one who enters Paradise, due to his deeds, is saved from Hell and thus is protected from his place in Hell. May Allah make us among them.

(1) "Just as people used to say"—as if he did not have faith of his own. Only the effect of faith remains. Verbal statements are scattered in the air, therefore he will not understand anything.

(2) "Except for humans and jinn"—otherwise his life would be ruined and his livelihood would be disrupted. It is not far-fetched that other creatures hear the punishment of the grave. Allah Ta'ala has granted many animals certain abilities greater than those of humans, such as the sense of smell in dogs and others, which is much greater than that of humans. (Ya-Sin: 38:36)

(3) In religious matters, blind following (taqlid) is a blameworthy thing; it is necessary for every accountable person (mukallaf) to follow (ittiba‘).

Benefits and Issues:
↰ This is an exception. These ahadith also establish that the dead cannot hear. The law regarding the dead not hearing remains independently in its place. If they could hear at all times, then what would be the benefit of specifying a particular time by restricting it with «حين يولون عنهٔ» (when people are returning after burying the deceased) and «إِذا انصرفوا» (when people are returning)? The meaning is that the rule and principle is that the dead do not hear; however, this hadith has specified one particular occasion: at the time of burial, when those present are returning, the deceased hears the sound of their shoes.

◈ Allamah Ayni Hanafi (d. 855 AH) writes:
«وفيه دليل على أنّ الميت تعود إليه روحه لأجل السؤال، وإنه ليسمع صوت نعال الاحياء، وهو فى السؤال»
“This hadith shows that the soul of the deceased is returned to him (for the questioning by Munkar and Nakir), and at the time of questioning, the deceased hears the sound of the living people's shoes.” [شرح أبى داؤد :188/6]
↰ Then, the principle of Arabic grammar is that when the particle ‘lam’ is prefixed to the imperfect verb (fi‘l mudari‘), the meaning becomes specific to the present state, i.e., «ليسمع» they hear specifically in that state.

↰ This research is also supported by the Prophetic statement:
◈ Imam Tahawi Hanafi has narrated:
«والذي نفسي بيده ! إنه ليسمع خفق نعالهم، حين تولون عنه مدبرين»
“By the One in Whose hand is my soul! Indeed, when people are returning after burying the deceased, he hears the sound of their shoes.” [شرح معاني الاثار للطحاوي :510/1، وسنده حسن]

◈ The renowned scholar of the Arab world from the Ahl al-Hadith, Allamah Nasir al-Din al-Albani rahimahullah (1332–1420 AH), says regarding this hadith:
«فليس فيه إلا السماع فى حالة إعادة الروح إليه ليجيب على سؤال الملكين، كما هو واضح من سياق الحديث.»
“In this hadith, it is only mentioned that when the soul is returned to the deceased for answering the angels’ questions, in that state he hears the (sound of the shoes). This is clear from the context of the hadith.” [سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء فى الأمّة : 1147]

◈ The famous Arab Ahl al-Hadith scholar, Muhammad bin Salih al-Uthaymin rahimahullah (d. 1421 AH), says:
«فهو وارد فى وقت خاص، وهو انصراف المشيعين بعد الدّفن.»
“The hearing of the dead occurs at a specific time, and that is the time when those who buried him are returning after the burial.” [القول المفيد على كتاب التوحيد : 289/1]

Hadith Commentary:

From this hadith, it is derived that every person has two abodes prepared for him: one in Paradise and one in Hell. And this is also established from the Noble Qur’an that the abodes in Paradise which belong to the disbelievers will be taken by the believers due to the disbelievers’ entry into Hell.
In the grave, three things are questioned: “Who is your Lord?”
The believer answers: “My Lord is Allah.”
Then the question is asked: “What is your religion?”
The believer says: “My religion is Islam.”
Then it is asked: “Who is your Prophet?” He replies: “My Prophet is Muhammad (sallallahu alayhi wa sallam).”
Upon these answers, the doors of Paradise are opened for him. As for the disbeliever and the hypocrite, in response to every question, he says: “I do not know.”
Just as people used to say, I also used to say the same.
I had no religion or creed.
Upon this, the doors of Hell are opened for him.

Regarding “لم لادريت ولم لا تليت,”
Under this, Mawlana Waheeduz-Zaman (rahimahullah) says:
That is, he was neither a mujtahid nor a muqallid. If someone objects that he was a muqallid, because he previously said that just as people used to say, I also did the same,
then the answer is that this kind of imitation (taqlid) is of no use, that everyone starts acting upon what he has merely heard from others.
Rather, even for taqlid, reflection is necessary: whether the person whom we are following is worthy, knowledgeable, and intelligent or not, and whether he possessed knowledge of the religion or not.
All these matters must be thoroughly investigated.

Hadith Commentary:
(1)
Hafiz Ibn Hajar, quoting Ibn Munir, has stated the purpose of Imam Bukhari rahimahullah for this chapter in the following words: that the etiquettes of burial should be observed, there should be no commotion or loud stamping of feet on the ground, and the deceased should be treated in the same manner as a sleeping person. Furthermore, this is an allusion to the prompt commencement of questioning and answering after burial, meaning that those who have finished the burial are still nearby when the interrogation begins.

In the hadith of Asma in Sahih Bukhari, these words are mentioned:
“What was your knowledge regarding this person?” (: Hadith 86)
And in the hadith of Anas, it is stated: “What would you say about this person while you were in the world?”

(2)
Some individuals have derived from these ahadith the issue that the Messenger of Allah sallallahu alayhi wa sallam himself comes into the grave and is presented before the deceased at the time of questioning and answering. However, what is actually meant is only a mental presence, i.e., the image that a person holds in his heart and mind is what is intended to be expressed. This is similar to when Heraclius once asked Abu Sufyan radi Allahu anhu:
“Who among you is closest to this man in lineage?”
(Sahih al-Bukhari, Book of Revelation, Hadith 7)
Even though the Messenger of Allah sallallahu alayhi wa sallam was not present in that gathering, the demonstrative pronoun of proximity “haza” (this) was used for him despite his absence.

Moreover, the answer given by the deceased also supports this, as he will say in response that he is the servant and Messenger of Allah.

There is no evidence in the Book or the Sunnah regarding the Messenger of Allah sallallahu alayhi wa sallam being present there at the time of questioning and answering.

If his person were to be presented, then for Abu Jahl, existential recognition would be very easy, since he had seen him, whereas for the believers who came after, existential recognition would be very difficult, as they did not have the opportunity to see him. However, the reality is the opposite: the believer’s recognition depends on faith, which is related to the inner self, and the disbeliever, despite existential recognition, will remain incapable of true recognition, because his heart is devoid of the recognition of faith.

(3)
From this hadith, it is understood that the sequence of questioning and answering takes place in the very grave in which the deceased is buried, and likewise, the sensation of comfort or punishment will also occur in that same grave.

Some mischief-makers have invented the notion of a “barzakh grave,” for which there is no evidence in the books of hadith.

If a person does not receive a grave, for example, he is drowned and becomes food for sea creatures, or he is burned to ashes, or in some accident is so shattered that his remains cannot be found, then wherever such a person lies, that is his grave, and the sequence of questioning and answering will begin right there.

In reality, these people wish to ascertain the matters of the barzakh (intermediate realm) through sensory means. When they are unable to do so, they end up denying the realities of the barzakh altogether.

(4)
It should be clear that the angels will ask the question in the grave using the words “haza ar-rajul” (this man).

Apparently, these words seem contrary to the honor and reverence of the Messenger of Allah sallallahu alayhi wa sallam.

This manner will be adopted so that, at the time of examination, the respectful words of the questioner do not give the occupant of the grave a clue to the answer.

In any case, the ability to give the correct answer will depend on the strength of faith, which will be granted only to the believer.

And Allah knows best.

Hadith Commentary: Benefits and Issues: The Arabs used to bury their dead in graves, and they were generally familiar with this method. Therefore, according to common custom, the Prophet (sallallahu alayhi wa sallam) mentioned placing the deceased in the grave. Otherwise, the angels of Allah question and answer every deceased person, whether his body is buried in a grave, or he is cast into the sea, or burned in fire, or devoured by carnivorous beasts. This is because all of this occurs directly and originally with the soul, and wherever and in whatever state the body may be, it is affected by this incidentally. Just as in the world, the state of pain and suffering or comfort and pleasure is directly experienced by the body and the soul is affected by it incidentally, in the Hereafter it will be the opposite: there, the soul will be directly affected and the body will be affected by it incidentally.

Hafiz Ibn Hajar rahimahullah has written that there is no authentic hadith proving that the Prophet (sallallahu alayhi wa sallam) is present before the deceased in the grave, and from this (hadith) it is not established that you are present before them. For this, it is sufficient that he (the Prophet) is present in the mind. (Takmila, vol. 6, p. 241).

In the narration of Sahih Bukhari, it is explicitly mentioned that the angel asks: "Ma taqulu fi hadha ar-rajul Muhammad"—What did you used to say about this man Muhammad (sallallahu alayhi wa sallam)? In some narrations, it is stated: "ar-rajul alladhi bu'itha feekum"—the man who was sent among you.

Benefits and Issues:
➊
The deceased is brought to life in the grave,
and then his reckoning takes place.
And all of this is from the matters of the unseen (ghayb).
Regarding the hearing of the dead (sama‘ al-mawta), we have only been informed to the extent
that he hears the sound of the footsteps of those departing.
And upon this is our faith; from this, the negation of anything further is established.
➋
It is understood that wearing shoes in the graveyard is permissible.

Takhrij al-Hadith:
[صحيح بخاري 1374],
[صحيح مسلم 7216]

Fiqh al-Hadith:
➊ At the time of questioning and answering, the deceased hears the sound of the footsteps of the people returning.
➋ It is permissible to walk in the graveyard with shoes on.
➌ By «هذا الرجل», it is not meant that the Messenger of Allah (sallallahu alayhi wa sallam) is shown in the grave. In an authentic hadith, it is mentioned that the deceased, in response to this question, says: «اي رجل» "Which man?" See: [المستدرك للحاكم 3801/1 ح1709، وسنده حسن، و صحيح ابن حبان، الاحسان : 3119/3103 و صححه الحاكم و وافقه الذهبي]
If the Messenger of Allah (sallallahu alayhi wa sallam) were to be seen in the grave, the deceased would never ask, "Which man?"
➍ Nowadays, some blind followers try to establish taqlid (imitation) from «ولاتليتَ», whereas what is meant by it is the recitation of the Book of Allah or following the noble Prophets (alayhim as-salam).

Benefit:
It is established from this hadith that the punishment of the grave is a reality. In another hadith, the Noble Prophet sallallahu alayhi wa sallam said:
« نعم ، عذاب القبر حق» Yes, "the punishment of the grave is true." [صحيح البخاري : 1306]
The punishment of the grave is proven by numerous texts from the Qur'an and Hadith. The denial of this by some people is manifest misguidance.