Do the dead see the living when graves are visited, to the point that Aisha (may Allah be pleased with her) said in the hadith

The Shaykh : The second and final hadith: From Aisha, she said: "I used to enter the room in which the Messenger of Allah (peace and blessings be upon him) was, and I would be with my clothes loose, and I would say: 'My husband and my father are there.' But when 'Umar (may Allah be pleased with him) was buried with them, by Allah, I did not enter it except while my clothes were tightly wrapped around me out of shyness from 'Umar.' It was narrated by Ahmad, and its narrators are the narrators of the authentic collections, as al-Haythami said. The question: Do the dead see the living when graves are visited, to the point that Aisha (may Allah be pleased with her) said in the hadith: ?
Answer: The dead do not see the living, and between the dead and the people of this world is a barzakh (the interval between death and resurrection), as is explicit in the Qur'an, until the Day they are resurrected. So there is no connection between the dead and the living, and the dead have no knowledge of what happens among the living. As for this story that the Lady Aisha speaks of, it is one of the matters where either it is said that it was a personal opinion of the Lady Aisha, or it is a specific ruling for 'Umar ibn al-Khattab (may Allah be pleased with him) himself, considering that first, he is one of the Rightly Guided Caliphs, and second, he was killed by treachery by that cursed Magian. Perhaps the story, if one has not heard it before, is not fully understood, so we must repeat it to understand the statement attached to it. The Lady Aisha (may Allah be pleased with her) says that she used to enter the room that was her room in the time of the Messenger (peace be upon him), and in this room the Messenger (peace and blessings be upon him) was buried, and then her father, Abu Bakr al-Siddiq, was buried in it next to the Messenger (peace and blessings be upon him). So, as she was in her own home, she would let down her khimar (head covering), not wearing it, showing her hair, for example. She would enter this room where her father and her husband were buried, taking her freedom. But when 'Umar was buried, and he was a stranger to her, she would not enter the room except while wearing her khimar. Why did she do this? She said: "Out of shyness from 'Umar." So the question came, meaning someone asked Aisha, which indicates that the dead see, otherwise why did the Lady Aisha veil herself when 'Umar was buried?
Answer: She veiled herself for one of two reasons. Either she thought that 'Umar, specifically, because he is a martyr and one of the Rightly Guided Caliphs, might have this freedom of movement and this special vision, so she would cover herself and wear the khimar so that 'Umar ibn al-Khattab would not see her. This is the first possibility. The second possibility, which is more likely, is that this was a matter of conjecture, and she did not believe that 'Umar ibn al-Khattab was actually seeing her. Rather, since the man was buried in her house, she considered it a matter of formal etiquette to wear the khimar and not lift it as she used to do before 'Umar (may Allah be pleased with him). What supports this second view, meaning that Aisha did not wear the khimar because she knew that 'Umar ibn al-Khattab was seeing her, but rather this was a matter of etiquette, is that if she had believed that 'Umar was seeing her, she would not have limited herself to wearing the khimar. Because the Mothers of the Believers, after the hijab (covering) was made obligatory for them, no strange man would see the face of any of them at all, because the wives of the Messenger (peace and blessings be upon him) were also obligated to cover their faces. So if the Lady Aisha meant shyness from 'Umar, meaning because he was seeing her, it would not have been permissible for her to uncover her face either. So this was merely an etiquette of the Lady Aisha (may Allah be pleased with her) in that place where 'Umar (may Allah be pleased with him) was buried. And if we know this interpretation, the general evidence remains that indicates that the dead do not hear, and consequently do not see, because between them and the people of this world is a barzakh (the interval between death and resurrection) until the Day they are resurrected.

The questioner: But why do we visit them?

The Shaykh : Yes? Did we not mention why we visit them?!

The questioner: For ourselves?

The Shaykh : No, not just for ourselves. When we say in the salam: this is for their benefit. Therefore, visiting graves is for the benefit of the visitor and the visited. Visiting graves is for the benefit of the visitor and the visited. The visitor takes a lesson, as mentioned previously in the hadith: "I remind you of the Hereafter," and the visited is prayed for with mercy and forgiveness.

The questioner : ... .

The Shaykh : How?

The questioner : ... .

The Shaykh : He sees us? He sees what?

The questioner: ... I look at who followed him in the funeral procession.

The Shaykh : No, there is nothing like that in the hadiths. Rather, there is a hadith that when he is placed in the grave, he hears the sound of their sandals as they are turning away. This is in the case of his being placed in the grave and being seated to answer the question of the two angels. Any hadith in which the dead person sees and hears is undoubtedly a false hadith, because Allah says explicitly in the Noble Qur'an: , .

The questioner : ... .

The Shaykh : Yes, but the prevalent practice in the country needs to be corrected. The prevalent practice in the country needs to be corrected and changed, and the change must be based on the Book and the Sunnah. The Messenger (peace be upon him) and his noble Companions, when they visited graves, did not recite al-Fatihah (Surat al-Fatihah), nor did they recite , nor did they recite Surat Yasin, except the salam that you heard just now. And when the dead person dies, they do not gather, neither in the mosque nor in the house, to recite a khatmah (a complete recitation of the Qur'an) or to recite anything. All of this is from what emerged and happened after the Messenger (peace and blessings be upon him) by many years. And we always say at the beginning of our lessons and lectures: "And the best of guidance is the guidance of Muhammad." This phrase must be imprinted with a seal of light in our hearts and in our minds, so that we are guided by it and always remember, as an etiquette, that the best of guidance is the guidance of Muhammad.