Nasai

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.

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:
From the statement of Abu Hurairah (radi Allahu anhu), it is understood that when performing a religious act, the imam or follower should be mindful that people do not derive an incorrect understanding or draw a wrong conclusion from his action. This is because Abu Hurairah (radi Allahu anhu) became concerned that people might come to believe that washing up to the armpits is obligatory. The same applies to acting upon a concession (rukhsah): when people see a leader or imam practicing a concession, they should not take it as a permanent and continuous act.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
DUHMUN BUHMUN:
Pure black.
DUHMUN:
Plural of "Adham",
which means black,
and BUHMUN:
Plural of "baheem",
meaning of one color,
a black horse is called "farasun baheem".
(2)
FARATUN:
One who reaches the water before the people,
the singular and plural are the same.
RAJULUN FARATUN,
QAWMUN FARATUN.
"HALLUMMA" means "Come!"—it is used for masculine,
feminine, singular, dual, and plural, for all.
(3)
SUHQAN:
BU’DAN BU’DAN, meaning:
"Sahaqahumullahu sahqan"—may Allah keep them far away.
Benefits and Issues:
(1)
You (the Prophet) expressed the desire to see the later members of your Ummah; there is no objection in this,
such that there would be any need for unnecessary interpretation, as some Arabic and Urdu commentators have resorted to forced explanations.
You ﷺ, despite Allah’s protection and safeguarding, expressed the desire for martyrdom in the path of Allah,
even though no enemy could martyr you,
the purpose was to express the virtue and loftiness of martyrdom.
Similarly, the desire to see (the later Ummah) is only to express love and affection for your Ummah,
how could those who have not yet come into the world be seen?
(2)
"As-salamu alaykum!" is a supplicatory phrase,
meaning: May Allah grant you peace and safety! It is not an address,
for which the dead would need to reply.
It is not correct to use weak ahadith as evidence for such matters,
because these words are said when entering the graveyard,
not when going to a specific grave.
And since a person does not know when his death will come,
therefore the words "in sha Allah" are used in this supplication,
even though death is a definite and certain thing,
the words "in sha Allah" do not contradict its certainty,
thus this phrase is also used for definite and certain matters.
(3)
The noble Companions (radi Allahu anhum) asked you:
"Are we not your brothers?" So you ﷺ replied:
«أَنْتُمْ أَصْحَابِي وَإِخْوَانُنَا الَّذِينَ لَمْ يَأْتُوا بَعْدُ» "You are my companions,
our brothers are those Muslims who will come later."
That is:
You have attained a lofty and high honor,
in the presence of which there is no need to call you brothers,
just as if someone is called a believer, there is no need to call him a Muslim.
From this it is understood that, based on ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾, the Messenger is also a brother to his followers,
and this does not diminish his status.
Therefore, if you are the best of mankind and the leader of mankind,
this does not negate your being human,
you ﷺ are human,
even though you are the most excellent and highest of humans.
The Companions (radi Allahu anhum) are both your brothers and your companions,
but the later Muslims are your brothers only on the basis of religion and faith,
not companions.
(4)
Those who will be prevented from the Hawd al-Kawthar, which will be in the plain of resurrection,
you will call them your companions,
you will call out to them,
then you ﷺ will be answered:
«هَلْ تَدْرِي مَا أَحْدَثُوا بَعْدَكَ؟» or « إِنَّهُمْ قَدْ بَدَّلُوا بَعْدَكَ» and in some narrations:
«لَا تَدْرِيْ مَا أَحْدَثُوا بَعْدَكَ» «لَا عِلْمَ لَكَ بِمَا أَحْدَثُوْا بَعْدَكَ» and similar words are mentioned,
from which it is established without any doubt that you ﷺ do not have knowledge of the unseen or complete knowledge.
In the presence of these explicit words, to say (that the Prophet’s calling them his companions)
was not due to lack of knowledge,
but rather so that they would first have hope
that they would receive water, and then when they are turned away from the Hawd and their hope is shattered,
they would be punished more severely—
if this is not an extremely weak interpretation, then what is? In the presence of authentic ahadith, what evidence or indication is there for this fabricated claim? Will they be turned away after reaching the Hawd? When in reality,
the angels will stop them from even approaching.
Also, will they hear your voice, "these are my companions,"
so that they would have hope
that perhaps we will get water?
Then what is the meaning of «أُنَادِيهِمْ» "I will call out" "Ala hallumma"? Also, as soon as you ﷺ hear the reply, you will say:
«سُحْقًا سُحْقًا» so how will hope arise? And what is the meaning of «لَا عِلْمَ لَكَ،
هَلْ تَدْرِي»? After this, to interpret that perhaps before "ashabi" there is a hidden interrogative hamzah—
that is, "Are these my companions?"—this is an even worse interpretation.
If the interrogative hamzah is omitted,
then what is the purpose of «أُنَادِيهِمْ» "I will call out" "Ala hallumma" "Come!"? For what purpose is the call being made,
and what is the need for this reply? «لَا عِلْمَ لَكَ مَا أَحْدَثُوا بَعْدَكَ» And this interpretation is extremely ridiculous,
that you are saying in the world:
that such and such people will come to my Hawd,
so knowledge of the Hereafter is out of the question.
Is this an expression of knowledge or of lack of knowledge,
that such people will try to come to my Hawd whom I will consider my own,
whereas in reality they will not be following my path,
and when I come to know the real truth,
then I will say:
«سُحْقًا سُحْقًا».
In this way, in opposition to these agreed-upon ahadith, the narration of Musnad al-Bazzar is presented,
that you ﷺ said:
«حَیَاتِيْ خَیْرٌلَکُمْ وَمَمَاتِیْ خَیْرٌلَکُمٌ،
تُعْرَضُ عَلَيَّ أَعْمَالُکُمْ،
فَمَا کَانَ مِنْ حَسَنٍ شَکَرْتُ اللہ عَلَیْہِ،
وَمَا کَانَ مِنْ شَيْءٍ اسْتَغْفَرْتُ اللہَ لَکُمْ» "My life is better for you,
and my death will also be better for you.
Your deeds will be presented to me,
if they are good,
I will praise and thank Allah for them, and if they are bad,
I will seek forgiveness from Allah for you."
Now, it is clear,
if this hadith is authentic, it cannot be contrary or in opposition to the agreed-upon narrations,
because this statement of yours ﷺ is about the Barzakh period, and the aforementioned narrations are about the period after the occurrence of the Resurrection.
The following points are established from this hadith: 1.
After the period of your ﷺ life is the period of your death,
and those who declare you ﷺ to be the Knower of the Unseen or the possessor of complete knowledge are deniers of your death,
they consider you alive,
whereas this narration explicitly indicates your death.
2.
"Tu’radu ‘alayya a‘malukum" "Your deeds will be presented to me"—from this it is understood
that you do not know, or you are not the Knower of the Unseen,
otherwise what would be the need to present the deeds to you? The things which you ﷺ are informed about,
you come to know, and those which you are not informed about,
you do not know,
the addressees of "a‘malukum" are your ﷺ Companions (radi Allahu anhum) and those who followed your path,
there is no alteration, abrogation, or addition/subtraction in this.
Those who abandoned your ﷺ way or your path,
they are not included in this,
therefore it is said about them:
«إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ» "These people kept turning back from the religion on their heels" or it is said:
«لَا عِلْمَ لَكَ بمَا أَحْدَثُوا بَعْدَكَ» or «يَرْجِعُونَ عَلَى أَعْقَابِهِمْ»,
«لَا تَدْرِيْ مَا أَحْدَثُوا بَعْدَكَ»,
«لَا تَدْرِيْ مَا عَمِلُوْا بَعْدَكَ» and others,
from these various wordings it is as clear as daylight
that the deeds of these hypocrites,
apostates, and innovators are not presented to you ﷺ,
if they had been presented,
then you would not have said the aforementioned words.
If the meaning of this hadith is:
that the deeds of the entire Ummah are presented to you,
and you seek forgiveness for all,
by which all would be forgiven,
then why would people of your Ummah enter Hell? And why would you intercede for them repeatedly? And in the end, some people will be taken out only by Allah’s mercy, as has been detailed earlier in the discussion of intercession.

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.

(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.