And We believe in the trial of the grave, which is the questioning of the deceased in his grave about his Lord, his religion, and his Prophet. So, << Allah makes firm those who believe with the firm word in this life

The Shaykh : He said: "And We believe in the trial of the grave, which is the questioning of the deceased in his grave about his Lord, his religion, and his Prophet".
We believe in it as the truth, because the Qur'an alluded to it, and the Prophet (peace and blessings be upon him) explained it clearly.
The trial of the grave is that the person is asked: Who is your Lord? What is your religion? Who is your Prophet? These are three questions, and upon them Shaykh al-Islam Muhammad ibn 'Abd al-Wahhab built his small, blessed treatise, which is what? The Three Fundamental Principles. Yes. Or the Three Principles.
He said: "So,

Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter

يثبت الله الذين ءامنوا بالقول الثابت في الحياة الدنيا و في الآخرة

[Ibrahim 14:27]

". I ask Allah to make me and you among them. He makes them firm with the firm word, which is the true word, in this worldly life and in the Hereafter.
His statement: "He makes them firm in life"—the apparent meaning is that "in life" is connected to "makes firm," meaning Allah makes them firm with the firm word in life; He makes them firm in life. This is better than saying it is connected to "firm," rather we say it is connected to "makes firm" in this worldly life and in the Hereafter. For this reason, the true believers are firm in their standing during jihad, so they do not flee or retreat.
"So the believer will say: 'My Lord is Allah, my religion is Islam, and my Prophet is Muhammad.' As for the disbeliever and the hypocrite, he will say: 'I do not know; I heard the people saying something, so I said it'". The hadith was reported And if you apply this answer, you will find that it applies to what? regarding the hypocrite. The hypocrite cannot answer, even if he answered with the most eloquent expression in this world, in the grave he will not answer.
He says: "Ha, ha, I do not know." And reflect on his saying "ha, ha"; you will find that it is as if he knows the thing but has forgotten it or is unable to speak it. And this is more regrettable than if he had not known it at all. Do you understand? If you lost one hundred riyals, that would be more painful for you than if you had never possessed them, is it not so? This is knowledge; if you lose it after acquiring it, it becomes more painful for you than if you had not attained it in the first place. Be careful, O Ayub. Good.
So, what appears is that the one who questions the believer and the hypocrite—the disbeliever is not questioned, why? There is no need to question him. The test is only for examination, and the disbeliever is excluded from the start; he is not questioned. Therefore, on the Day of Resurrection, they are not reckoned, rather their deeds are spread out and they are shamed by them, and it is said: .
But if it is established from the Messenger (may Allah's prayer and peace be upon him) with explicit, undeniable proof that the disbeliever is questioned, then we say: We heard and we believed and we submitted. As for the wording of the hadith being thus , then that is the answer of whom? Of the one who said it, and he is the hypocrite in whose heart faith did not enter. Then the meaning necessitates that the disbeliever is also not questioned, because the question is for what? For examination and testing, and the disbeliever is excluded from the start. A student who answers zero in all his lessons—do we test him or not? We do not test him; let him remain. But a person in whom there is a possibility—he is the one who is questioned. So we ask Allah to make us and you firm with the firm word in this worldly life and in the Hereafter.