Muslim

Hadith Commentary: Benefits and Issues: The Prophet Muhammad (sallallahu alayhi wa sallam) did not have knowledge that Muslims would also have to undergo the trial of the grave. Therefore, he (sallallahu alayhi wa sallam) specified it as pertaining to the Jews, because the Jewish woman had acknowledged the trial in the grave. Later, Allah, the Exalted, informed him through revelation that his (sallallahu alayhi wa sallam) Ummah would also undergo this trial. From this, it is established that the Prophet (sallallahu alayhi wa sallam) is aware of the conditions of the grave and the Barzakh only to the extent that Allah, the Exalted, has informed him.

Hadith Commentary:
In the early days in Madinah Tayyibah, the belief among the Muslims was that the stage of punishment would begin after the Day of Resurrection (Qiyamah), and before that, no one would be subjected to any punishment. Later, towards the end of the Madinan period, it was revealed through divine revelation that there would be punishment in the grave before the punishment of the Hereafter, as is evident from the following narration.

A Jewish woman used to assist Hafsah Aisha radi Allahu anha with household chores. Whenever Hafsah Aisha radi Allahu anha treated her kindly, she would pray in these words:
"May Allah protect you from the punishment of the grave."
Hafsah Aisha radi Allahu anha relates that she asked the Messenger of Allah sallallahu alayhi wa sallam:
"O Messenger of Allah! Is the punishment of the grave real?" He replied:
"The Jews are mistaken; there will be no kind of punishment before the Day of Resurrection."
Some time passed in this manner, until one day the Messenger of Allah sallallahu alayhi wa sallam came out at midday and proclaimed in a loud voice:
"O people! Seek Allah's protection from the punishment of the grave, for the punishment of the grave is real."
(Musnad Ahmad: 81/6)

A further clarification of this matter is found in another hadith narrated from Hafsah Aisha radi Allahu anha. She says:
"A Jewish woman came to me and said:
'Do you know that you will be subjected to a trial in the graves?' Upon hearing this, the Messenger of Allah sallallahu alayhi wa sallam said:
'It is the Jews who will be subjected to a trial in the graves.'
Hafsah Aisha radi Allahu anha says:
Then, a few days later, the Messenger of Allah sallallahu alayhi wa sallam said:
'Do you know that you too will be subjected to a trial in the graves? This has been revealed to me.'
After that, I heard the Messenger of Allah sallallahu alayhi wa sallam frequently seeking refuge from the punishment of the grave."
(Sahih Muslim, al-Masajid, Hadith: 1319 (584))

Hadith Commentary: Benefits and Issues: In the Makkan surahs, the mention of the punishment of the grave is present, but those verses pertain to the disbelievers. Therefore, at first, the Prophet (sallallahu alayhi wa sallam) understood that the punishment of the grave was for the disbelievers. After coming to Madinah, it became known that sinful Muslims would also be subjected to this trial and punishment.

The Prophet (sallallahu alayhi wa sallam) had informed Aisha (radi Allahu anha) about the trials of the grave, and she did not understand from this that it referred to the punishment of the grave. Therefore, she denied the statements of the Jewish women, and the Prophet (sallallahu alayhi wa sallam) informed her about the punishment of the grave after the trial of the grave as well, because the trial of the grave itself is a precursor to the punishment of the grave.

1476. Commentary: The answer given to the question of Aisha (radi Allahu anha) regarding the punishment of the grave is ambiguous. It is possible that, up to that point, the Messenger of Allah (sallallahu alayhi wa sallam) had not been informed of the details of the punishment of the grave, and that, during the eclipse prayer (salat al-kusuf), the revelation regarding the punishment of the grave occurred along with other revelations. Since the trial of the Dajjal is a very great tribulation, the punishment of the grave—that is, the questioning and answering in the grave—has been likened to it. And Allah knows best.

1309. Commentary:

➊ The punishment of the grave refers to the grave becoming, to some extent, connected with Hell, due to which life in the grave will become distressing. Furthermore, punishment from the angels for failing to answer (the questions), and partial punishment for certain deeds—for example: not taking care to avoid urine splashes and engaging in tale-bearing—also make one deserving of punishment in the grave. This type of punishment will not be for everyone. The righteous servants of Allah will remain protected from it. Rather, in contrast, they will receive the reward of the grave. And Allah knows best.

➋ Seeking refuge from the punishment of the grave in prayer is legislated (mashru‘).

➌ This noble hadith proves that the punishment of the grave is a reality.

➍ It is also understood from this that Allah, the Exalted, had forgiven all the previous and future slips of the Noble Prophet (sallallahu alayhi wa sallam): «قدْ غُفِرَ له ما تَقَدَّمَ مِنْ ذَنْبِهِ وما تأَخَّرَ» Despite this, how greatly he feared the punishment of Allah and continued to seek forgiveness, whereas we are entangled in the mire of sins. We, all the more, should frequently seek forgiveness and repentance, and seek refuge from Allah’s punishment.

1500. Commentary: The trial in the graves refers to the questioning and answering by the angels, which is a very difficult stage, and upon this depends salvation. After the Resurrection, its details will be further elaborated. May Allah grant us success. Ameen.

English translation:

The connection between the punishment of the grave and the tribulation of the Dajjal is that in both there is a test of faith. The hypocrites will not be able to pass either of these tests. Only the sincere people will succeed. Here, there will be the authority of the Dajjal; there, the questions of the angels.

(1) In this narration, the trial and punishment of the grave refer to the same thing, that is, the questioning and answering. Seeking Allah’s protection means asking for steadfastness and the ability to give correct answers.

(2) Initially, the Prophet (sallallahu alayhi wa sallam) thought that the trial or punishment of the grave was specific only to the disbelievers. Later, it became known that this would happen to everyone, except whom Allah wills. It is thus established that the Noble Prophet (sallallahu alayhi wa sallam) did not possess knowledge of the unseen (ilm al-ghayb). For this reason, he had denied it at first, but later, when Allah informed him through revelation, it became known.

Hadith Commentary:
(1)
In Musnad Ahmad, a narration is mentioned in detail that a Jewish woman used to serve Aisha (radi Allahu anha). Whenever Aisha (radi Allahu anha) treated her kindly, she would supplicate for her, saying, "May Allah protect you from the punishment of the grave." Aisha (radi Allahu anha) mentioned this to the Messenger of Allah (sallallahu alayhi wa sallam), and he said, "The Jews are mistaken; there will be no punishment before the Day of Resurrection." After that, he remained silent for a few days. Finally, one day at noon, he proclaimed in a loud voice: "O people! Seek refuge with Allah from the punishment of the grave, for the punishment of the grave is real." (Musnad Ahmad: 81/6)

(2)
Hafiz Ibn Hajar (rahimahullah) has written that in the latter part of his life, the Messenger of Allah (sallallahu alayhi wa sallam) was informed about the punishment of the grave through revelation. Before this, he considered the punishment of the grave to be specific to the disbelievers and the Jews. Afterward, he was informed that the punishment of the grave depends on the will of Allah, and He may subject whomever He wills to it. Accordingly, after this, the Messenger of Allah (sallallahu alayhi wa sallam), while guiding his Ummah, would seek refuge from the punishment of the grave after every prayer. (Fath al-Bari: 301/3) And Allah knows best.

(3)
Will the punishment of the grave be for the soul, or for both the soul and the body? According to us, the punishment is for the soul, but the body, which acts as the instrument of the soul, is also affected by it. Some are of the opinion that the punishment of the grave will be for the representative (mithali) body. The realm of similitude (alam al-mithal) is denser than the realm of souls (alam al-arwah) and subtler than the realm of bodies (alam al-ajsad). We do not agree with the philosophy of the representative body. In short, a portion of the punishment begins in the grave, which will be completed upon entering Hell. And Allah knows best.

Takhrij:
[صحيح بخاري 1372],
[صحيح مسلم 1321]

Fiqh al-Hadith:
➊ Knowledge of the punishment of the grave was given to you (sallallahu alayhi wa sallam) through revelation.
➋ The seeking of refuge from the punishment of the grave by the Messenger of Allah (sallallahu alayhi wa sallam) was solely for the instruction of the Ummah.
➌ One should act upon the truth wherever it is found.
➍ Sometimes the statements of disbelievers and the misguided are correct, provided that they are in accordance with the Qur'an, Hadith, consensus (ijma‘), and the understanding of the pious predecessors (salaf salihin).
➎ There is no harm in maintaining relations with disbelievers, provided that such relations do not cause any harm to the religion of Islam.
➏ It is Sunnah to seek Allah’s refuge from the punishment of the grave in prayer.
➐ If Allah wills, sinful monotheist (muwahhid) Muslims can also be subjected to the punishment of the grave. This was conveyed to you (sallallahu alayhi wa sallam) through revelation after the Jewish woman came to Madinah to Lady Aisha (radi Allahu anha); as for the punishment of the grave for disbelievers, its evidence is found in the Makkan verses.