Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
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quran:19:66 –

And the disbeliever says, "When I have died, am I going to be brought forth alive?"

And man, the denier of the Resurrection — namely, Ubayy b. Khalaf or al-Walīd b. al-Mughīra, concerning whom the verse was revealed — says, ‘When (read a-idha, either pronouncing the second hamza, or not, but inserting an alif between the two ˹hamzas˺ in both ˹readings˺) I am dead, shall I then be brought forth alive?’, from the grave, as Muhammad (s) says? (the interrogative ˹here˺ statement is meant as a denial, in other words ˹he means to say˺ I shall not be brought forth alive after death; mā ˹of mā mittu, ‘I am dead’˺ is extra, for emphasis, likewise ˹extra is˺ the lām ˹of la-sawfa, ‘shall I then’˺). He ˹God˺ then responds to him with the following saying ˹of His˺, exalted be He:

القرآن:١٩:٦٦ –

وَيَقُولُ الْإِنْسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا

{ويقول الإنسان} المنكر للبعث أبي بن خلف أو الوليد بن المغيرة النازل فيه الآية: {أئذا} بتحقيق الهمزة الثانية وإدخال ألف بينها بوجهيها وبين الأخرى {ما متّ لسوف أخرج حيا} من القبر كما يقول محمد، فالاستفهام بمعنى النفي أي: لا أحيا بعد الموت وما زائدة للتأكيد وكذا اللام ورد عليه بقوله تعالى:

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