Nasai

Two different meanings are intended by the punishment of the grave:

➊ The questioning and answering in the grave, which is also called the trial (fitnah) of the grave.

➋ The torments that reach a person in the grave due to sins. In some hadiths, the first meaning is intended, and in others, the second. In the above-mentioned verse, the questioning and answering of the grave is meant. Similarly, when the negation of the punishment of the grave is mentioned regarding martyrs, those who die of plague, cholera, or accidental death, what is meant is the negation of questioning and answering. Whereas in the narration of Sa'd radi Allahu anhu, the second meaning is intended, and this (i.e., the squeezing of the grave) happens to everyone—to the extent of being squeezed—except for the Prophets (alayhim as-salam). Beyond this, the punishment is according to each person's sins, to the extent that for some it will continue until the Day of Resurrection.

Hadith Commentary: Benefits and Issues: From the texts of the Qur’an and Sunnah, it is established that the punishment of the grave is connected to both the body and the soul. However, according to Hafiz Ibn Hajar, the punishment is related to both the soul and the body, but the primary and real connection is with the soul, and consequently, the body is also affected by pain, suffering, pleasure, and blessing along with it. However, the people of this world are not aware of this; even if the grave is dug up and the dead person is seen, still there is no perception of it. (Takmila, vol. 6, p. 241) Just as in a dream, pleasure or pain is, in reality, directly for the soul, and the body is affected by it as a consequence, in the same way, the pleasure or pain experienced by the dreamer in a dream is not felt by the one lying next to him. This is the position of the majority of Ahl al-Sunnah. Further statements are as follows:

➊ According to the Khawarij and some Mu'tazilah, there is no punishment in the grave. This view is contrary to the explicit texts.

➋ The punishment of the grave is only for disbelievers. However, this view, which is held by some Mu'tazilah, is against the hadiths.

➌ The questioning and punishment are related only to the soul. This is the view of Ibn Hazm, which is not correct, because the angels question by making the person sit up, and this is related to the body.

➍ The punishment is only for the body. This is the view of Ibn Jarir and some scholars. However, when obedience and disobedience are committed jointly by both the body and the soul, then why should reward or punishment be for only one?

Benefits and Issues:

➊
By “firm word” is meant the kalimah of tawhid (the declaration of the oneness of Allah).
A believer, by Allah’s tawfiq (divine enablement), remains steadfast upon this in worldly life, as a result of which he remains firm during the questioning in the grave.
A hypocrite, on the other hand, does not remain steadfast upon this in worldly life; rather, his faith is unstable,
and he remains entangled in doubts and suspicions.
Therefore, even in this first stage of the Hereafter (the grave),
he is unable to give the correct answer.

➋
Punishment in the grave can occur not only for the sin of doctrinal hypocrisy (nifaq i‘tiqadi), but also for lesser sins.
For example, not taking care to protect one’s body and clothes from urine, or causing discord between people by conveying statements from one to another, etc.