Tahrim Alat al-TarabNasir al-Din al-Albani

it reads in almost the same terms, except that it says, “they said” in place of “ʿUmar said.” Had the Companions not already possessed this knowledge—having learned it from him ﷺ—they would never have ventured such a remark. And even if we grant that they spoke hastily, objecting without prior instruction, the Prophet’s ﷺ duty to convey the message would then have required him to clarify that their belief was mistaken and had no foundation in the Law. Yet in none of the reports do we find any such clarification. All he said to them was: “You do not hear what I say any better than they do.” As you can see, this does not establish a general rule concerning all the dead that would overturn their previous understanding. Rather, it is merely an explanation about the people of the Badr well alone—and even that, as noted earlier, was not unrestricted. Their hearing was confined to that specific moment and to the very words the Prophet ﷺ addressed to them. It was a unique, case-specific incident and therefore cannot serve as evidence that the dead always hear everything that is said to them, nor does it include any other deceased person whatsoever.

The explicit proof is found in what Aḥmad recorded (3/287) from the hadith of Anas (may Allah be pleased with him). He said:

The narration is sound. ʿUmar (may Allah be pleased with him) heard his voice and exclaimed, “Messenger of Allah, are you calling out to them after three days? Do they hear? Allah says: ‘Indeed, you cannot make the dead hear.’” He replied, “By Him in whose hand is my soul, you do not hear what I say any better than they do, but they are unable to respond.”

Its chain is authentic according to the conditions set by Muslim.

ʿUmar thus stated plainly that the cited verse was the basis of their objection, and from its general wording they understood that the people of the well were included in its scope. For that reason the matter puzzled them, so they expressed their concern to the Prophet ﷺ, who resolved their difficulty with the explanation just mentioned.

نحوه بلفظ: قالوا بدل: قال عمر فلولا أنهم كانوا على علم بذلك سابق تلقوه منه ﷺ ما كان لهم أن يبادروه بذلك وهب أنهم تسرعوا وأنكروا بغير علم سابق فواجب التبليغ حينئذ يلزم النبي ﷺ أن يبين لهم أن اعتقادهم هذا خطأ وأنه لا أصل له في الشرع ولم نر في شيء من روايات الحديث مثل هذا البيان وغاية ما قال لهم: "ما أنتم بأسمع لما أقول منهم". وهذا - كما ترى - ليس فيه تأسيس قاعدة عامة بالنسبة للموتى جميعا تخالف اعتقادهم السابق وإنما هو إخبار عن أهل القليب خاصة على أنه ليس ذلك على إطلاقه كما تقدم شرحه فسماعهم إذن خاص بذلك الوقت وبما قال لهم النبي ﷺ فقط فهي واقعة عين لا عموم لها فلا تدل على أنهم يسمعون دائما أبدا وكل ما يقال لهم كما لا تشمل غيرهم من الموتى مطلقا. وأما الصريحة فهي فيما رواه أحمد ٣ / ٢٨٧ من حديث أنس ﵁ قال: صحيح فسمع عمر صوته فقال: يا رسول الله أتناديهم بعد ثلاث؟ وهل يسمعون؟ يقول الله ﷿: ﴿إِنَّكَ لا تُسْمِعُ الْمَوْتَى﴾ فقال: "والذي نفسي بيده ما أنتم بأسمع [لما أقول] منهم ولكنهم لا يستطيعون أن يجيبوا". وسنده صحيح على شرط مسلم. فقد صرح عمر ﵁ أن الآية المذكورة هي العمدة في تلك المبادرة وأنهم فهموا من عمومها دخول أهل القليب فيه ولذلك أشكل عليهم الأمر فصارحوا النبي ﷺ بذلك ليزيل إشكالهم وكان ذلك ببيانه المتقدم.

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