Is it true that a servant was lashed one hundred times in his grave until only one lash remained, and then his grave caught fire, all because he prayed without ritual purity and passed by an oppressed person without helping him?

The aforementioned hadith was narrated by Abd al-Razzaq, Ibn Abi Shaybah, and Hannad from Abu Ishaq from Amr ibn Shurahbil. Amr did not explicitly state that it was مرفوع (attributed directly to the Prophet, peace be upon him). Even if he had explicitly attributed it, it would have been a mursal hadith, and mursal narrations are a type of weak hadith. Such a matter of the unseen (ghayb) cannot rely except on a textual proof from the Qur’an or an authentic hadith from the words of the Prophet (peace be upon him), especially since its content contains strangeness, even reprehensibility.

Al-Tahawi narrated this hadith with his chain of transmission from Ibn Mas'ud from the Prophet (peace be upon him). Sheikh Al-Albani mentioned that its chain of transmission is good, but that the mention of Ja'far ibn Sulayman in the chain is a mistake, and the correct one is Hafs ibn Sulayman, who is the well-known reciter. This was confirmed by Al-Hafiz Ibn Rajab and Al-Hafiz Abd al-Haqq al-Ishbili. Therefore, once it is clear that the correct person in the chain of transmission is Hafs ibn Sulayman from Asim, it becomes known that the marfu' hadith is very weak due to the condition of this Hafs, as he is matruk al-hadith (abandoned in hadith narration).