(It is mentioned): It is recommended to talk to the deceased after burying him, call him by name and remind him that he is about to be questioned – this is similar to how friends help each other just before a big examination in this world.
Many Muslims may not know about this, but the scholars of Tafseer and Seerah were many a times concerned with Jam’ (collecting) of narrations or opinions rather than with theological and methodological verification – these stories have also unfortunately remained in latter-day historians’ and exegetes’ books, making it a prime reference for sectarian polemicists and anti-Muslim propagandists. Of course, the verification has been done and continues to be done, but these ‘collection books’ do remain.
(It is mentioned): The grave of all of us in fact talks to us, and sells itself as the abode of solitude, etc. Remember that one is buried in the sand one comes from, so there is an affinity between the body and the place of burial.
For some, a very old weak man appears to them after death: It is the personification of their weak good deeds.
(It is mentioned): The deeds of the people are presented to one’s previously deceased family members in Jannah: they praise the good deeds and ask forgiveness for the bad ones.
(It is mentioned): The previously deceased people of one’s family in Jannah come and ask the newly deceased person about what he left behind on Earth. However, it may happen that a family member has died and does not come to them in Jannah and the indication is that he was not of the righteous (they sense this indication).
The “separate origins theory” for humanity is potentially a basis for racism. The Qur’an demolishes this idea and says we have all come from a single pair.