Bukhari

Hadith Commentary:
The Qur’anic verse is a clear proof that you cannot make the dead hear.
This is the truth.
Making the slain of Badr hear was, for a limited time, among the special characteristics of Prophethood.
Other dead people cannot be analogized to this.
However, whenever Allah wills and to whatever extent He wills, He can make the dead hear.
As is evident from the prescribed supplication in the hadith, “As-salamu ‘alaykum ahla al-diyar,” recited in the graveyard.
As for the belief of the people of innovation that whenever they go to worship at the graves of their buried elders, those elders hear their pleas and fulfill their needs—this is utterly false, and a belief of disbelief and polytheism, for which there is no basis in the Shari‘ah.
For further details on the views of both Ibn ‘Abbas and ‘A’ishah (radi Allahu anhuma), one should study Fath al-Bari.

Hadith Commentary:
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Imam Bukhari rahimahullah has mentioned these ahadith because they contain mention of the disbelievers of Quraysh who met their fate in Hellfire at the Battle of Badr.
The Messenger of Allah sallallahu alayhi wa sallam himself stood over an abandoned well and informed them of their entry into Hell, but the commentators have, at this point, elaborated on the issue of the hearing of the dead (sama‘ al-mawta), even though there is absolutely no need for it at this juncture.
We have already discussed this issue in detail in the Book of Funerals (Kitab al-Jana’iz).

➋
Some scholars have raised the point that ‘A’ishah radi Allahu anha narrated (يَسْمَعُونَ, “they hear”) as (يَعْلَمُونَ, “they know”). According to them, if knowledge is established for the dead, then how can hearing be impossible? It is possible that both are present; if their knowledge (their knowing) is by way of a miraculous event (khariq al-‘adah), then their hearing would also be such, or just as they were given life for knowledge, so too could they be given life for hearing.
According to our inclination, the answer to this subtlety is that knowledge (knowing) pertains to the soul (ruh), which exists and is not annihilated, and hearing (sama‘) pertains to the instrument of the soul (i.e., the ears). There is no doubt about the soul being alive, nor is this under discussion, because the knowledge of the soul, i.e., its knowing, is certain and remains.
The discussion concerns that hearing which is connected to the instrument of the soul, i.e., the ears—whether after death, hearing is acquired through the instrument of the soul (the ears) or not, when after death all the senses have ceased. It is also said that in the verse presented by ‘A’ishah radi Allahu anha, the negation is of isma‘ (making to hear), not sama‘ (hearing), whereas isma‘ is the root and sama‘ is its branch; when the root does not exist, how can the branch exist?

➌
In any case, the Qur’anic verse is a clear proof that the Messenger of Allah sallallahu alayhi wa sallam cannot make the dead hear.
Making the slain of Badr hear was, for a limited time, among the special characteristics of Prophethood.
No one else can be analogized to this.
Yes, Allah, whenever He wills, to whomever He wills, and to whatever extent He wills, can make the dead hear.
The belief of the people of innovation (ahl al-bid‘ah) that buried saints hear their pleas and fulfill their needs is utterly false, for which there is no evidence in the Shari‘ah.
And Allah knows best.