The Messenger of Allah ﷺ said, "Most of the punishment of the grave comes from urine."
قال رسول الله ﷺ: أكثر عذاب القبر من البول.
Ibn Majah narrated it (348) from Abu Bakr bin Abu Shayba, and it is also found in his Musannaf (1/122), where he said, "Affan told us, Abu Awana told us, from Amash, from Abu Salih, from Abu Hurairah," and he related it.Daraqutni narrated it (1/128) and said, "Sahih." Hakim narrated it (1/183) and said, "Sahih according to the criterion of the two Shaykhs, and I know of no defect in it." Busiri mentioned it in Zawaid bin Majah and said, "This is a sahih chain, all of its narrators, down to the last of them, are relied upon in Sahihayn." Tirmidhi related in Ilal that Bukhari said, "This is a sahih hadith."Abu Hatim was asked about this hadith and said, "This hadith is invalid as a raised report." Ilal (1081). He means that what is invalid is the raising of it to the Prophet, and the correct view is that it is stopped at the companion. Daraqutni mentioned this narration of Abu Awana in his Ilal (1518), then said, "Ibn Fudayl differed with him and made it stopped, and it seems that the stopped version is more sahih."I say, this belongs to the craft of hadith criticism. But from the standpoint of the jurisprudential understanding of the hadith, the correct view is that it is raised, because a ruling of this sort could only have come from the Lawgiver. So whoever looks at it from the craft of hadith prefers the stopped version, and whoever looks at it from the jurisprudential understanding of the hadith prefers the raised version. Imam Bukhari, may Allah have mercy on him, was a pioneer in adopting this approach, and that is why he judged many hadiths to be raised even though the craft of hadith favors the stopped side, as is clear from the practice of Imam Daraqutni in Ilzamat wal-Tatabbu, and of Nasai in Sunan al-Kubra and Sunan Sughra.This is one of the things that set Bukhari, may Allah have mercy on him, apart from others. Then those who came after him followed this same approach, such as Hakim, Nawawi, Ibn Kathir, Ibn Hajar, and others. This is an example of the scholars' differing perspectives, and it involves no one rejecting another, rather it goes back to their respective principles and criteria.