The hadith of the well of Badr, and that the Messenger (peace and blessings be upon him) came to them and called out to them by their names . . . . . ) What is the meaning of the hadith?

The Shaykh : The hadith of Badr, the well of Badr, and that the Messenger (peace be upon him) came to the well where the slain from the chiefs of Quraysh had been thrown, and he called out to them by their names , sixteen people, calling them by their names. 'Umar (may Allah be pleased with him) said, “O Messenger of Allah, you are calling out to bodies in which there are no souls.”
And I hope that the questioner, specifically, or the female questioner, specifically, and the listeners, generally, will pay attention to the statement of 'Umar, because this is the crux of the matter if we want to understand this story correctly.
'Umar said, “O Messenger of Allah, you are calling out to bodies in which there are no souls.” What is the meaning of 'Umar’s words? It is as if he wanted to say it, but he did not dare to say it except in gentle and very gentle terms. He said, “O Messenger of Allah, we have learned from you that the dead do not hear. You are the one to whom [the revelation] was sent down, and you conveyed what was sent down to you [Fatir: 22], [al-Naml: 80]. So what is the matter, O Messenger of Allah, that in this hour you are calling out to bodies in which there are no souls?” Did the Messenger of Allah say to 'Umar, “You are mistaken, I did not tell you this, or I did not actually convey this to you”? No, he affirmed him in that; he affirmed his statement that “you are calling out to bodies in which there are no souls.” But he answered him and made him understand something that 'Umar would not have understood had it not been for the clarification of the Messenger of Allah (peace and blessings be upon him and his family). He said to him , as if he (may the prayers and peace of Allah be upon him) was saying, “What you said, O 'Umar, is true and correct, and indeed I conveyed to you that the dead do not hear. But Allah (Blessed and Exalted is He) gave life to these people so that they heard the call and understood this rebuke and denial. If they had been able to answer, they would have said, ‘Yes, we have found what our Lord promised us to be true, but there is no time for escape’ [Sad: 3].” The Messenger said . Therefore, the story of the well of Badr confirms what was mentioned before, namely that the dead do not hear. But at the same time, this story gives us a great warning, which is that a Muslim must not become rigid regarding the customary matters, the habits, and the laws that we can call the cosmic laws. That is, if it is the law of Allah (Mighty and Majestic) that the dead do not hear, then one should not narrow one’s mind to the point of not believing that Allah (Mighty and Majestic) is able to make the dead hear, even though their nature is that they do not hear. This is the benefit and the point of the story of the well of Badr, namely that Allah (Mighty and Majestic) is able to make the dead hear, who usually do not hear. Just as Allah (Mighty and Majestic) is able to enable the Prophet (peace and blessings be upon him and his family) to ascend to the highest heavens, where no person in this world can ascend in that manner, because it is contrary to the law of the universe. Allah (Mighty and Majestic) created man and gave him limited capacities: he sees and hears and walks and lifts, but with limited proportions. For example, he can see a distance of one kilometer, but he cannot see a hundred kilometers, let alone more than that. He can lift fifty kilos, a hundred kilos, two hundred kilos, and then what? Many exercises, but he cannot lift a thousand kilos, for example, because these are the limits of human energy that Allah has inscribed upon humans. But Allah (Mighty and Majestic), by His power, is able to enable a person to lift a thousand kilos with one hand, because Allah is able to do all things. And on this basis came the rule of miracles: the miracles of the prophets and the miracles (karamat) of the awliya (close friends of Allah) are a matter of breaking the custom, whereas the laws (sunnan) do not support that. Likewise, the group from the well of Badr, who were disbelievers, are considered dead and do not hear, but Allah made them hear. Therefore, one of the narrators of this hadith, Qatadah, said it explicitly: “Allah gave them life for him (peace be upon him).” That is, they did not hear while they were dead, but rather Allah (Mighty and Majestic) gave them life so they heard his (peace be upon him) words and his calling out to them.
So the story of the well of Badr confirms that the dead do not hear, as our Lord (Blessed and Exalted is He) said. And here is an observation, and from the precise jurisprudence: when 'Umar said, “O Messenger of Allah, you are calling out to bodies in which there are no souls,” and the Messenger remained silent, his silence meant affirmation. But on the other hand, he made 'Umar understand that here is a matter that breaks the custom, namely that these people heard just as you are hearing them. But you are alive and hear by your nature, whereas these are dead and do not hear by their nature, but Allah gave them life so they heard. So 'Umar submitted. This story is exactly similar in that the Messenger affirmed the Companion in his denial, but taught him what he did not know. This is like the story of Abu Bakr al-Siddiq when he entered on the Prophet (peace and blessings be upon him and his family) one day, and he was lying down covered, as if he were sleeping, and there were two maids from the Ansar singing and beating the drum (duff) for him. When Abu Bakr al-Siddiq entered, he said, “Is the flute of Satan in the house of the Messenger of Allah?” He was denying the singing coming from the two maids in the house of the Messenger, and the Messenger was patient. Then the Messenger (may the prayers and peace of Allah be upon him) raised his head and said . This is exactly on the same scale as the statement of 'Umar and the response of the Messenger to him. Just as the Messenger did not deny 'Umar’s statement that “you are calling out to bodies in which there are no souls,” so he did not deny Abu Bakr al-Siddiq’s statement that “the flute of Satan is in the house of the Messenger of Allah.” But he taught him what he did not know, as if he (may the prayers and peace of Allah be upon him) said to Abu Bakr, “What you are saying is true; this is the flute of Satan; singing is the flute of Satan. But here there is an exception; here there is an exception on the occasion of the festival.” Therefore, he said . If we want to take jurisprudence from the combination of 'Umar’s denial and the Messenger’s teaching him, the result is: the dead do not hear unless Allah gives them life... [they] were for the Prophet, so they hear. And if we want to take jurisprudence from Abu Bakr al-Siddiq’s denial and the Messenger’s affirmation of this denial, along with teaching him what he did not know before, we arrive at the following result: singing with the drum (duff) is the flute of Satan except on the day of the festival. This exception is what Abu Bakr al-Siddiq did not know before, so the Messenger (peace and blessings be upon him and his family) taught him. So the well of Badr does not contradict the fact that the dead do not hear.