When the Prophet (peace and blessings be upon him) addressed the dead of Quraysh at Badr, does this indicate that the dead hear in their graves?

The questioner : ... that he is my teacher, that they do not hear, and the Messenger (peace and blessings be upon him), when he addressed the disbelievers after...

The Shaykh : The pit of Badr, you mean?

The questioner : ... he said, "You are not less able to hear than we are."

The Shaykh : Yes.

The questioner : Therefore, the Messenger (peace and blessings be upon him) addressed them, meaning...

The Shaykh : Ah, you have caught up with your situation, your situation, why not.
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The Shaykh : My master, this story is truly very important. I had published a book in Sham on this subject, which is very important, titled "The Clear Verses Regarding the Dead Not Hearing According to the Hanafi Sadaat". This is not my composition; it is the composition of al-Alusi, the brother of Mahmud al-Alusi, the author of the great tafsir called "Ruh al-Ma'ani". His brother is named Shaykh Nu'man al-Alusi, and he has this treatise "The Clear Verses Regarding the Dead Not Hearing According to the Hanafi Sadaat". He was a Hanafi and a scholar, and he gave a lecture in Baghdad where he touched upon this issue and clarified to them that the dead do not hear. They raised a commotion against him; the people did not have an open mind. So he went and wrote this treatise. The treatise remained in seclusion for less than ten years until I obtained a photocopied version. I came, copied it, verified it, traced its hadiths, and wrote an introduction of about fifty pages, just the introduction. It is now printed, and I addressed this topic in my own way. In summary, I cited this hadith because its apparent meaning demolishes the entire treatise "The Clear Verses Regarding the Dead Not Hearing". The hadith explicitly says , but the truth is that when a person stands with this hadith and understands it, he realizes an issue that turns the matter upside down.
The hadith is an argument for the book's topic, not against it. And since the author did not address this issue, his concern was to convince the people who made a fuss about him there using the sayings of the school's imams. This is a method that is useful with people who are fanatical. And I completed his topic from the hadith perspective, from the evidence. Look now at how the story is an argument that the dead do not hear, whereas it is, as you recently realized, a specific case. First, note with me that this answer was a response to a question from whom? From 'Umar ibn al-Khattab, when the Messenger (peace be upon him), three days after the war had ceased and the polytheists were defeated except for those who fled, and the leaders of Quraysh were thrown into a pit there, stood after three days and called out . 'Umar ibn al-Khattab said, "O Messenger of Allah, you are calling out to bodies in which there are no souls." In one narration, "They have been left to rot and their stench has risen."
Perhaps we should pause a moment. 'Umar's statement to his Prophet indicates that 'Umar was saturated with the idea that the dead do not hear. Otherwise, how would he come with this frankness and boldness to say to him, "You are calling out to bodies in which there are no souls," or "They have been left to rot"?
Where did 'Umar ibn al-Khattab get this knowledge to stand before the Prophet's calling to the disbelievers? There is no doubt he had no path and no means other than the Messenger (peace be upon him). From him he received this knowledge?
This is the point we need to focus on. The second point is that what 'Umar relied upon in what he said to the Prophet (peace be upon him) is either correct or incorrect. If it is correct, the Messenger approves of it; if it is incorrect, he refutes it.
So what was the position of the Messenger (peace be upon him)? Did he approve of it or deny it? He approved of it, contrary to what some think that he denied it. No, but this truth requires some knowledge of the principles of jurisprudence, which includes the general and the specific, the absolute and the restricted, and so on.
When 'Umar said this to the Messenger, he was relying on verses and hadiths he received from his Prophet, so his mind was saturated with the idea that the dead do not hear, like the previous verse . If it had not been firmly established in 'Umar's mind as an error, he would have said to him, "Where did you get this?" He did not answer with this response. Rather, he said . He did not say this about all the dead, but "You are not less able to hear what I say than they are." So here he introduced a restriction and a qualification to 'Umar's concept, as if saying, "Let us explain the issue, O 'Umar. What you know is correct, but learn something new: these ones, you are not less able to hear what I say than they are." Therefore, a narration came in "Sahih al-Bukhari" where one of the narrators of the hadith, Qatadah, said, "Allah revived them for him so they heard his voice as a rebuke and a humiliation." Do you see how? The issue turned from the hadith being evidence that the dead hear to the dead not hearing, but these ones heard. Allah, Blessed and Exalted is He, revived them for him (peace and blessings be upon him) to humiliate them and silence them before they see the painful punishment.
I explained all of this in the introduction to the aforementioned book. And incidentally, I mentioned another story that is exactly similar to this in that it has a very subtle indication of the opposite of what some people imagine.
You must have heard the hadith of 'A'ishah (may Allah be pleased with her). She said, "Abu Bakr al-Siddiq entered upon me while the Messenger of Allah (peace and blessings be upon him) was lying shrouded at my place, and there were two girls singing the song of Bu'ath, beating the drum for him." When Abu Bakr entered, he was shocked by the matter and shouted, "The flute of Satan in the house of the Messenger of Allah?" This is like 'Umar saying, "You are calling out to bodies in which there are no souls." How could Abu Bakr al-Siddiq stand before the Messenger in his house and say, "The flute of Satan in the house of the Messenger of Allah," unless he had been taught this knowledge? He learned this knowledge from the Messenger (peace be upon him). The completion of the hadith confirms this understanding for us. But the Messenger's action with Abu Bakr here was like what he did with 'Umar: he introduced a restriction to his previous concept. Similarly, here the Messenger introduced a restriction to Abu Bakr's previous correct concept. Why? He said to him after he raised his head, .
As if he is saying to him: "What you said is correct, the flute of Satan, but this is excepted on the day of the festival. Therefore, beating the drum is forbidden because it is among the entertainments, but the drum in the wedding and the drum on the day of the festival are excepted from the prohibition. Just as that hadith became evidence that the dead do not hear except for these disbelieving polytheists, this hadith also turned into evidence that it is not permissible to beat the drum except on the day of the festival, and in the other hadith, except for announcing the marriage."
So the hadith of Abu Bakr is evidence that the drum is an instrument of amusement and a flute of the flutes of Satan, except on the day of the festival.
So there is no problem with the rule, "And you are not one who can make hear those in the graves, ever." Then the talk leads to more talk. If anyone could hear something from the dead, who is better than the Messenger of Allah? No one. Then, if anyone could hear something in this world, what is more worthy of being heard than the remembrance of Allah and what accompanies it? Does he mean hearing disbelief and misguidance? No, he hears something he takes pleasure in, at the very least. If the Messenger (peace be upon him) says , then when one of us says, "Peace be upon you, O Messenger of Allah," and he is dead, as Allah the Exalted said , if a dead person in the world could hear, it would be the Messenger. And if the Messenger could hear something, he would not hear disbelief and misguidance; he would hear praise of him and prayers upon him. So what about him when he says to the angels ? He did not say, "I hear the peace." If the Messenger and his prayers are not heard by him, what about this dead person who wants to hear what happens in the world, whether it is remembrance, prayer, or a recitation of the Qur'an, or so on?
And this reminds me of a custom of the people that indicates their heedlessness and ignorance on one hand. So I took advantage of this benefit I gained from this hadith about twenty-five years ago. I was appointed to teach the subject of hadith at the Islamic University, which is still standing now but did not yet exist at that time.
So I am a relative... and I obtained the passport, the exit visa, and the passport was presented to one of the officers. It appeared that he had a religious sentiment. He saw that the destination was Madinah and said to me, "Are you traveling to Madinah?" I said to him, "If Allah wills." He said to me, "Do you want me to assign you a task?" I said to him, "Please go ahead." He said, "If Allah wills, you will arrive safely and convey my salam to the Messenger (peace and blessings be upon him)." I said to him, "My brother."