Tirmidhi

Hadith Commentary:
Regarding the punishment of the grave, the eminent scholar Allamah Shaykh Saffarini al-Athari rahimahullah states in his famous book *Lawami‘ Anwar al-Bahiyyah*:

(Among them)
That is, among the matters in which faith is obligatory and which are true and not to be rejected, is the punishment of the grave. Al-Hafiz Jalal al-Din al-Suyuti said in his book *Sharh al-Sudur fi Ahwal al-Mawta wa al-Qubur*: “Allah has mentioned the punishment of the grave in the Qur’an in several places, as I have explained in *al-Iklil fi Asrar al-Tanzil*.” End quote. Al-Hafiz Ibn Rajab said in his book *Ahwal al-Qubur* in «قَوْلِهِ تَعَالَى:
{فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ} [الواقعة: 83]- إِلَى قَوْلِهِ - {إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ} [الواقعة: 95] عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ:
تَلَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الْآيَاتِ فَقَالَ:
" إِذَا كَانَ عِنْدَ الْمَوْتِ قِيلَ لَهُ هَذَا، فَإِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ أَحَبَّ لِقَاءَ اللَّهِ وَأَحَبَّ اللَّهُ لِقَاءَهُ وَإِنْ كَانَ مِنْ أَصْحَابِ الشِّمَالِ كَرِهَ لِقَاءَ اللَّهِ وَكَرِهَ اللَّهُ لِقَاءَهُ»: “And Imam Ahmad narrated that the Prophet sallallahu alayhi wa sallam said:
‘«مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ " فَأَكَبَّ الْقَوْمُ يَبْكُونَ قَالَ " مَا يُبْكِيكُمْ؟ " قَالُوا إِنَّا نَكْرَهُ الْمَوْتَ قَالَ لَيْسَ ذَلِكَ وَلَكِنَّهُ إِذَا حَضَرَ فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ، فَإِذَا بُشِّرَ بِذَلِكَ أَحَبَّ لِقَاءَ اللَّهِ وَاللَّهُ لِلِقَائِهِ أَحَبُّ، وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ فَنُزُلٌ مِنْ حَمِيمٍ وَتَصْلِيَةُ جَحِيمٍ، فَإِذَا بُشِّرَ بِذَلِكَ كَرِهَ لِقَاءَ اللَّهِ وَاللَّهُ لِلِقَائِهِ أَكْرَهُ»’.” And the verifying Imam Ibn al-Qayyim said in his book *al-Ruh*: “The questioner’s statement: ‘What is the wisdom in the punishment of the grave not being mentioned explicitly in the Qur’an, despite the great need to know and believe in it so that people may beware and avoid it?’ He answered this in two ways, a general and a detailed one. As for the general answer: Allah, the Exalted, revealed to His Messenger two types of revelation and made it obligatory upon His servants to believe in both and act upon what is in them, and they are the Book and the Wisdom. Allah, the Exalted, said: {وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ} [النساء: 113] and Allah, the Exalted, said: {هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ} [الجمعة: 2] – up to His saying – {وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ} [الجمعة: 2] and Allah, the Exalted, said: {وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ} [الأحزاب: 34] (the verse). The Wisdom is the Sunnah by consensus of the Salaf, and whatever the Messenger informs from Allah is, in the obligation of affirming and believing in it, just as what the Lord informs through the tongue of His Messenger. This is a principle agreed upon among the people of Islam; none denies it except one who is not among them. The Prophet sallallahu alayhi wa sallam said: ‘«إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ»’.” The verifier said:
“As for the detailed answer: the bliss and punishment of the Barzakh are mentioned in the Qur’an in several places. Among them is His saying, the Exalted: {وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ} [الأنعام: 93] (the verse). This is certainly an address to them at the time of death, and the angels, who are truthful, have informed that at that moment they are recompensed with the humiliating punishment because of what you used to say against Allah without right and because you were arrogant regarding His signs. If this were to be delayed until the end of the world, it would not be correct to say to them, ‘Today you are being recompensed with the humiliating punishment.’ And His saying, the Exalted: {فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا} [غافر: 45] – up to His saying – {يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا} [غافر: 46] (the verse), so He mentioned the punishment of both abodes explicitly, which cannot be interpreted otherwise. Among them is His saying, the Exalted: {فَذَرْهُمْ حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ} [الطور: 45]. End of his words.
Al-Bukhari narrated from Abu Hurayrah radi Allahu anhu:
«كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو " اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ»
And al-Tirmidhi narrated from Ali radi Allahu anhu:
‘We remained in doubt about the punishment of the grave until the verse {أَلْهَاكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرَ} [التكاثر: 1] was revealed.’ And Ibn Mas‘ud said:
‘When the disbeliever dies, he is made to sit in his grave and is asked: Who is your Lord? What is your religion? He says: I do not know. Then his grave is constricted upon him.’ Then Ibn Mas‘ud recited: ‘For him is a straitened life’ – he said: ‘The straitened life is the punishment of the grave.’ And al-Bara’ ibn ‘Azib radi Allahu anhuma, regarding His saying, the Exalted: ‘{عَذَابًا دُونَ ذَلِكَ} [الطور: 47]’, said: ‘It is the punishment of the grave.’ And it is narrated from Ibn ‘Abbas radi Allahu anhuma regarding His saying, the Exalted: {وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ} [السجدة: 21] (he said: ‘It is the punishment of the grave’).
Similarly, Qatadah and al-Rabi‘ ibn Anas said regarding His saying, the Exalted: ‘We will punish them twice’:
‘One is in this world and the other is the punishment of the grave.’
The summary of this lengthy passage is that the punishment of the grave is a reality in which belief is obligatory.
Allah, the Exalted, has mentioned it in several verses of the Noble Qur’an.
A detailed discussion is found in the books *Sharh al-Sudur* and *Iklil fi Asrar al-Tanzil* by al-Hafiz Jalal al-Din al-Suyuti rahimahullah.
Al-Hafiz Ibn Rajab, in his book *Ahwal al-Qubur*, in the commentary of the noble verse:
{فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ} (al-Waqi‘ah: 83)
narrated from ‘Abd al-Rahman ibn Abi Layla that the Messenger of Allah sallallahu alayhi wa sallam recited these verses and said that when the time of death comes, it is said to the dying person:
If he is among the people of the right, he loves to meet Allah and Allah loves to meet him; and if he is among the people of the left, he dislikes to meet Allah and Allah dislikes to meet him.
And the verifying scholar Imam Ibn al-Qayyim rahimahullah wrote in *al-Ruh* that someone asked him: What is the wisdom that the punishment of the grave is not mentioned explicitly in the Qur’an, even though it was necessary to believe in it so that people would fear it?
The noble scholar answered this both concisely and in detail.
The concise answer is that Allah revealed two types of revelation to His Messenger sallallahu alayhi wa sallam, and belief in both and acting upon both is obligatory: the Book and the Wisdom, as is found in several verses of the Qur’an, and by consensus of the righteous predecessors, Wisdom refers to the Sunnah (Prophetic tradition).
Now, the news of the punishment of the grave has been conveyed by the Messenger of Allah sallallahu alayhi wa sallam in authentic hadiths.
Thus, this information is certainly from Allah, whose affirmation is obligatory and belief in it is compulsory.
(As the Lord, Exalted, has conveyed through the truthful tongue of His Messenger in authentic hadiths regarding the punishment of the grave.)
Thus, this principle is agreed upon among the people of Islam; only one outside of Islam can deny it.
The Noble Prophet sallallahu alayhi wa sallam said: “Beware! I have been given the Qur’an and something like it along with it (i.e., the Sunnah).”
Then the verifying scholar Ibn al-Qayyim, in his detailed answer, said that the punishment of the Barzakh is established by many verses of the Qur’an, and many of the blessings of the Barzakh are also mentioned in the Qur’an.
(This is the very punishment and reward of the grave.)
Among these verses is {وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ} (al-An‘am: 93)
(in which it is mentioned: If you could but see the wrongdoers in the overwhelming pangs of death...)
This address is certainly at the time of death, and at that moment the angels, who are absolutely truthful, have informed that these disbelievers are punished with a humiliating punishment that day, and it is said to them: This punishment is for you because you used to fabricate lies against Allah and were arrogant regarding His signs.
If the punishment were to be delayed until the end of the world, it would not be correct to say, “Today you are being punished with the humiliating punishment.”
Here, “today” certainly refers to the day of the punishment of the grave.
And in another verse it is mentioned: {وَحَاقَ بِاٰلِ فِرعَونَ سُوئُ العَذَابِ o {يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا} (al-Mu’min: 45, 46)
That is, the people of Pharaoh are enveloped by the worst punishment, and they are presented to it morning and evening.
In this verse, the punishment of both abodes is mentioned explicitly, and there is no other possible interpretation (by both abodes is meant the punishment of the grave and then the punishment on the Day of Resurrection).
The third noble verse is {فَذَرْهُمْ حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ} (al-Tur: 45):
O Messenger! Leave these disbelievers until they meet the Day when they will be struck down, the Day when their plotting will not avail them nor will they be helped.
(In this verse, too, the “Day” refers to the day of death and the grave.)
In Sahih al-Bukhari, in the hadith of Abu Hurayrah radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam used to supplicate:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ» “O Allah! I seek refuge in You from the punishment of the grave.”
And in al-Tirmidhi, it is narrated from Ali radi Allahu anhu that we used to be in doubt about the punishment of the grave until the verses {أَلْهَاكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرَ} (al-Takathur: 1-2)
were revealed (thus, in these verses too, the punishment of the grave is intended).
Ibn Mas‘ud radi Allahu anhu said: When a disbeliever dies, he is made to sit in his grave and is asked: Who is your Lord? What is your religion? He replies: I do not know. Then his grave is constricted upon him. Then Ibn Mas‘ud radi Allahu anhu recited the verse: “And whoever turns away from My remembrance, for him is a straitened life” (Ta Ha: 124)
Here, the straitened life refers to the punishment of the grave.
Al-Bara’ ibn ‘Azib radi Allahu anhuma, in the commentary of the noble verse {وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ} (al-Sajdah: 21),
said that here too the punishment of the grave is mentioned.
That is, before the greater punishment, the disbelievers are subjected to a lesser punishment (and that is the punishment of the grave).
Similarly, Qatadah and al-Rabi‘ ibn Anas, in the commentary of the noble verse “We will punish them twice” (al-Tawbah: 101),
said: One punishment refers to the punishment in this world, and the other refers to the punishment of the grave.
Al-Hafiz Ibn Rajab said: “The ahadith regarding the punishment of the grave from the Prophet sallallahu alayhi wa sallam are mutawatir (mass-transmitted).”
That is, al-Hafiz Ibn Rajab states that there are mutawatir ahadith from the Prophet sallallahu alayhi wa sallam regarding the punishment of the grave, which establish its reality.
Then the scholar mentioned these ahadith, as some are also mentioned here.
On the chapter of affirming the punishment of the grave, al-Hafiz Ibn Hajar rahimahullah says:
“The author (Imam al-Bukhari rahimahullah) did not address in the chapter whether the punishment of the grave befalls only the soul or both the soul and the body. There is a well-known difference of opinion among the theologians on this matter. It is as if he left it because the evidences he considered satisfactory are not decisive in either matter, so he did not adopt a ruling on it and sufficed with affirming its existence, contrary to those who denied it absolutely from among the Khawarij and some of the Mu‘tazilah, such as Dirar ibn ‘Amr, Bishr al-Marisiy, and those who agreed with them. The majority of the Mu‘tazilah and all of Ahl al-Sunnah and others opposed them and produced many proofs for it. Some Mu‘tazilah, such as al-Jayyani, held that it befalls only the disbelievers and not the believers, but some of the forthcoming ahadith refute them as well.”
(*Fath al-Bari*)
In summary, the author (Imam al-Bukhari rahimahullah) did not address whether the punishment of the grave is only for the soul or for both the soul and the body. There is much disagreement among the theologians on this matter. The Imam deliberately left this discussion because, according to his criteria, there is no conclusive evidence on this matter. Thus, he left these discussions and sufficed with affirming the existence of the punishment of the grave.
Whereas the Khawarij and some Mu‘tazilah, such as Dirar ibn ‘Amr, Bishr al-Marisiy, etc., denied it, and the entire Ahl al-Sunnah and even some Mu‘tazilah opposed them, and some Mu‘tazilah, such as al-Jayyani, held that the punishment of the grave is only for disbelievers and not for believers. Some of the mentioned ahadith refute their erroneous belief.
In any case, the punishment of the grave is a reality. Every Muslim must avoid the company of those who create doubts and suspicions about it, and after these clear evidences, whoever is not satisfied, striving for their guidance is utterly futile.
And with Allah is success.
For further details, the statement of Shaykh ‘Ubaydullah Sahib Mubarakpuri rahimahullah is worth reading. The respected scholar writes:
(Chapter: Affirmation of the Punishment of the Grave)
He said in *al-Lam‘at*:
“What is meant by the grave here is the realm of Barzakh. Allah, the Exalted, said:
{ومن ورائهم برزخ إلى يوم يبعثون} [100: 23]
And it is a realm between this world and the Hereafter, connected to both. What is meant is not the pit in which the deceased is buried, for there are many who are not buried, such as those who drown, are burned, or are eaten by animals, yet they are punished, rewarded, and questioned. The punishment is mentioned specifically due to its importance and because punishment is more common due to the abundance of disbelievers and sinners.” End quote. I say:
The summary of what has been said regarding the meaning of Barzakh is that it is the name for the cessation of life in this witnessed world, i.e., the abode of this world, and the beginning of another life. Thus, some punishment or reward begins after the cessation of worldly life; it is the first abode of recompense. Then, every soul will be fully recompensed on the Day of Resurrection upon entering Hell or Paradise. The punishment and reward of Barzakh are attributed to the grave because most of it occurs therein, and because the majority of the dead are buried. Otherwise, the disbeliever and whomever Allah wills to punish among the sinners is punished after death even if not buried, but this is veiled from creation except whom Allah wills. It is also said:
There is no need for interpretation, for the grave is the name of the place in the earth where the deceased is, and there is no doubt that the abode of a person after the cessation of worldly life is the earth, just as it was his abode in life before death. Allah, the Exalted, said: {ألم نجعل الأرض كفاتاً، أحياء وأمواتاً} [77: 25، 26]
That is, encompassing the living and the dead, gathering them and containing them; so there is no abode for the dead except the earth, whether drowned, burned, or eaten in the bellies of animals among the beasts of the earth, birds in the air, or fish in the sea. The drowned sinks in the water and falls to the bottom of the earth, or the mountain if there is a mountain beneath. Similarly, the burned, after becoming ashes, settles only on the earth, whether scattered on land or sea. Likewise, the eaten, for the animals that eat it, after their death, return to the earth and become dust. In summary, the earth is the place and abode of all lower bodies; they have no refuge except it, so it is a container for them.
Know that the evidences from the Book and the Sunnah have established the punishment of the grave, and the people of the Sunnah have consensus upon it. There is no rational impediment for Allah to restore life to a part of the body or all of it, according to the well-known difference, and to reward or punish it. If reason does not prevent it, and the Shari‘ah has stated it, then it must be accepted and believed. The fact that the parts of the deceased may be scattered, as is observed, or eaten by beasts, birds, or fish, does not prevent this, just as Allah will resurrect him for the Gathering and is able to do so. It is not far-fetched for the soul of a single person to be attached at one time to each of his scattered parts in the east and west, for its attachment is not by way of indwelling so that indwelling in one part would prevent indwelling in another. There is no impossibility in punishing the atoms of the body in their places. How, when it is established by reason and transmission that inanimate objects have perception? He said in *Masabih al-Jami‘*:
The ahadith regarding the punishment of the grave are so numerous that more than one scholar has said:
They are mutawatir (mass-transmitted); it is not possible for them to be fabricated, and if such ahadith are not accepted as authentic, then nothing in the religion can be accepted as authentic.
(*Mir‘at*, vol. 1, p. 130)
In summary, in *al-Lam‘at* it is stated that here, by “grave” is meant the realm of Barzakh, as in the Qur’an it is mentioned that for the dead there is a realm before the Resurrection called Barzakh, which is between this world and the Hereafter and is connected to both. The grave is not the pit in which the deceased is buried, because many are not buried, such as the drowned, the burned, and those eaten by animals.
Yet all of them are subject to punishment and reward, and all are questioned. The punishment is mentioned specifically due to its special importance and because, in most cases, punishment is decreed for sinners and all disbelievers.
I say: The summary is that Barzakh is the name of the realm in which a person, after severing ties with the life of this world, enters the beginning of the Hereafter.
Thus, after the cessation of worldly life, it is the first abode of reward and punishment; then, on the Day of Resurrection, every soul will be fully recompensed in the form of Paradise or Hell. The punishment and reward of Barzakh are attributed to the grave because a person enters it, and also because most of the dead are buried in it. Otherwise, the disbeliever and sinner whom Allah wills to punish can be punished even if not buried.
This punishment is veiled from creation except whom Allah wills. It is also said that there is no need for interpretation, for the grave is the place in the earth where the deceased’s abode is made, and there is no doubt that after death, a person’s final abode is the earth.
As the Qur’an says: We have made the earth a dwelling for you in life and death.
It gathers both the living and the dead, so whether the deceased is drowned, burned, or eaten by animals, whether in the bellies of beasts on land, birds in the air, or fish in the sea, all ultimately become dust and return to the earth. Know that, based on the apparent evidences of the Book and Sunnah, the punishment of the grave is a reality upon which there is consensus among all the people of Islam, and the ahadith regarding it are so mutawatir that if they are not accepted as authentic, then nothing in the religion can be accepted as authentic.
For further details, refer to *al-Ruh* by Allamah Ibn al-Qayyim.

Hadith Commentary:
(1)
All the ahadith that Imam Bukhari rahimahullah has mentioned under this heading are related to the previous chapter title, but he has presented them under a separate heading because the first title was for the refutation of those who deny the punishment of the grave, while the present heading has been established to show that at such times we should seek Allah’s protection and turn to Him, for none besides Him can grant salvation from the punishment of the grave.
(Fath al-Bari: 3/306) (2)
The trial of the Dajjal has been linked with the punishment of the grave because the trial of the Dajjal will be so severe that its effects will even reach the graves. It is also understood from this that this tribulation will be among the consequences of those sins that were committed in the world.
It should be noted that the seeking of refuge by the Messenger of Allah sallallahu alayhi wa sallam from the punishment of the grave and the trial of the Dajjal is for the instruction of the ummah; otherwise, he is protected from the punishment of the grave and secure from the trial of the Dajjal.
Sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues: This supplication is very comprehensive for protection from the calamities and misfortunes of this world and the Hereafter.

First of all, refuge is sought from the punishment of Hell, which is the most severe and unimaginable torment, and is the greatest wretchedness and misfortune for a person.

Then, refuge is sought from the punishment of the grave, which in reality is one aspect or a prelude to the punishment of Hell. Whoever is saved from the punishment of the grave will also be saved from the punishment of Hell, because the grave is the very first stage among the stages of the Hereafter. If a servant is saved from this, then the subsequent stages are easier, and if a person cannot attain salvation from the stage of the grave, then the stages after it are much more severe and difficult.

After this, the Prophet (sallallahu alayhi wa sallam) sought refuge from the trials of life and death. In life, a person, due to love for his family, children, relatives, friends, and companions, or because of his own desires, worldly aims and objectives, ignorance, and lack of knowledge, neglects the commands and guidance of Allah, or commits sins. The trial of death is that a person may not remain steadfast upon faith at the time of death, or may make an incorrect bequest at the time of death, or may panic and become agitated due to the severity of death and utter inappropriate words.

Finally, the Prophet (sallallahu alayhi wa sallam) sought refuge from the evil of the Dajjal, because this will be the greatest and most difficult trial among the tribulations that will occur in this world, in which it will be extremely difficult to preserve one’s faith.

983. Commentary:
The words of this supplication will be as follows: «اللهم اني اعوذبك من عذاب جهنم ومن عذاب القبر ومن فتنة المحيا والممات ومن فتنة المسيح الدجال».

Benefits and Issues:

➊
In the final tashahhud, before the salutation (salam), there is an opportunity to ask Allah for goodness in this world and the Hereafter and to request one’s needs.
For this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) has said:
(ثُمَّ لِيَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُو)
(Sahih al-Bukhari, al-Adhan, Chapter: What supplication one may choose after the tashahhud and it is not obligatory, Hadith: 835)
“Then (after the tashahhud), let him choose whichever supplication he likes best and supplicate with it.”

➋
From the words “choose whichever supplication he likes best,” it is understood that these supplications are not obligatory.
However, they are a means of reward.
Imam al-Bukhari rahimahullah has derived this ruling from this hadith.

➌
The command, “He should seek refuge with Allah from four things,” can be fulfilled in this way:
That we recite: (Allahumma inni a‘udhu bika min ‘adhabi jahannam wa min ‘adhabil-qabr wa min fitnatil-mahya wal-mamat wa min fitnatil-masihid-dajjal)
“O Allah! I seek refuge with You from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the trial of the False Messiah (al-Masih ad-Dajjal).”
This supplication, with slight variations in wording, has been narrated in different traditions.
For example, in one hadith, the words are: (Allahumma inni a‘udhu bika min ‘adhabil-qabr, wa a‘udhu bika min fitnatil-masihid-dajjal, wa a‘udhu bika min fitnatil-mahya wa fitnatil-mamat, Allahumma inni a‘udhu bika minal-ma’thami wal-maghram. Faqala lahu qa’il: Ma akthara ma tasta‘idhu minal-maghram) (Sahih al-Bukhari, al-Adhan, Chapter: Supplication before the salutation, Hadith: 832)
“O Allah! I seek refuge with You from the punishment of the grave.
And I seek refuge with You from the trial of the False Messiah (al-Masih ad-Dajjal).
And I seek refuge with You from the trials of life and death.
O Allah! I seek refuge with You from sin and from debt (such as loans, etc.).”

1311. Commentary: Some scholars, based on the apparent wording, have argued that seeking refuge (this ta‘awwudh) is obligatory. This is the position of Ibn Hazm and Imam Tawus (rahimahum Allah). Shaykh al-Albani (rahimahullah) also holds this view. See: [اصل صفة الصلاة : 998/3 ، 999]. However, the evidence of the majority of scholars is those hadiths in which the Prophet (sallallahu alayhi wa sallam) prayed or taught prayer without it, or declared the prayer complete without mentioning it. The meaning of this single narration cannot be taken in such a way that it contradicts all the other hadiths. Therefore, according to the majority of scholars, reciting this supplication is recommended (mustahabb). Words of this type (of command and instruction) are also used for recommendation and emphasis. In light of the other hadiths, this is the intended meaning here. And Allah knows best.

(1) By "the trial of death" it is possible that what is meant is being led astray by Satan at the time of death, or being unable to give the correct answers during the questioning in the grave.

(2) In this narration, "the punishment of the grave" refers to a different meaning. (See, Hadith: 2058)

Urdu marginal note:
The trial of life and the trial of death are two in number. Thus, there will be five things in total, that is, the trial of life and the trial of death.

If the punishment of the grave and the trial of the grave are considered separate, then the trial of the grave refers to the questions of the angels, and the punishment of the grave refers to the torment that is given in the grave to the disbeliever, hypocrite, and sinner after the questions. May Allah protect us from it. Seeking refuge from the questions of the angels means that I may be able to answer them correctly and succeed in this trial.

1310. Commentary:

➊ "The Messiah Dajjal": From authentic hadiths, it is understood that before the Day of Judgment, a man will gain dominance over the world. He will be advanced in worldly matters and will impress people with his scientific and other achievements. Religiously, he will claim to be the Lord and will try to make everyone recite his creed. He will be a severe deceiver and trickster. This is the meaning of Dajjal. He is called "Messiah" because he will be "mamsuh al-ayn" (one-eyed). The Jews will consider him their savior. They are waiting for him, whereas the true Messiah has already come, whom they did not accept. They will accept this false Messiah, who will be from among them. He will be defective in both eyes. When the Jews dared to crucify the true Messiah, Isa (alayhis salam), Allah, to protect him from the evil of the Jews, raised him alive to the heavens, and near the Day of Judgment, Allah will send him down to earth again. He will kill this false, deceptive Messiah, exposing his false messiahship, and will deliver the world from his tyranny and oppression. With his killing, Judaism will come to an end, and Christianity will be abolished by Isa (alayhis salam) himself, both by his words and his hands. The symbols of Christianity—the cross and the pig—will be eradicated. Pure Islam will prevail. InshaAllah.

➋ "The trial of life" is that a person remains disobedient to the Lord Almighty during his life, turns away from the true religion, becomes lost in the allurements of life, and becomes heedless of the Almighty. And "the trial of death" is that at the time of death, Satan leads one astray, the testimony of tawhid (the declaration of the oneness of Allah) is not granted, and death comes in a bad state—may Allah protect us. It is possible that what is meant is the punishment of the grave, i.e., failure in the questioning and answering. Ya Muqallib al-qulub, thabbit qulubana 'ala dinik (O Turner of the hearts, make our hearts firm upon Your religion).

➌ Taking on debt beyond one's means, such that it cannot be repaid later, is not permissible.

➍ Breaking promises and lying are forbidden (haram).

➎ One should continually seek Allah's protection from the aforementioned matters.

Urdu marginal note:
By "the evil of the Messiah Dajjal" is meant either the punishment received for refusing to follow him, or the punishment received for following him. The first punishment will be from Dajjal himself, and the second from Allah Ta'ala.

The fundamental position is that by "the punishment of fire" is meant the punishment of Hell, because in Hell the primary means of punishment is fire. However, according to the apparent wording, being burned to death by fire in this world can also be referred to as the punishment of fire. And Allah knows best. This possibility may also apply in the next chapter and hadith.

Paradise, Hell, and the Fire, etc., are all creations of Allah Ta'ala. They speak to Allah Ta'ala, and Allah Ta'ala speaks to them. No one should have any objection or difficulty regarding this. The statement of Allah Ta'ala is: “There is not a thing except that it glorifies Him with His praise, but you do not understand their glorification.” (: Bani Isra'il 17:44) Here, there is no need to delve into the discussion of state (hal) or speech (qal). This is a matter between the Creator and the creation.

Takhrij:
«أخرجه البخاري، الجنائز، باب التعوذ من عذاب القبر، حديث:1377، ومسلم، المساجد، باب ما يستعاذ منه في الصلاة، حديث:588.»©Explanation:
➊ After sending blessings and salutations (salat and salam) in the tashahhud, Ibn Hazm rahimahullah has declared this seeking of refuge (isti‘adhah) to be obligatory (wajib). Among the Tabi‘in, Imam Tawus rahimahullah also held this same position; in fact, Hafiz Ibn Hazm rahimahullah considered seeking refuge obligatory in both tashahhuds. Apart from them, the rest of the scholars consider reciting it after the salutations in the final tashahhud to be recommended (mustahabb).
➋ This hadith also establishes the proof of the punishment of the grave (‘adhab al-qabr).
➌ According to Ahl al-Sunnah, the punishment of the grave is a reality and is established from the Qur’an and hadith. Its denial is a denial of the explicit text of the Qur’an and authentic hadith.

Takhrij:
«أخرجه البخاري، الجنائز، باب التعوذ من عذاب القبر، حديث:1377.»©

Explanation:
➊ From the wording of the hadith, it is apparent that this seeking of refuge (ta'awwudh) can be recited both before the conclusion of the prayer—that is, before saying the salam—and after the salam as well.
➋ It is a very profound supplication.
One should make it a regular practice.

© Hadith Narrator:
«حضرت سعد بن ابی وقاص رضی اللہ عنہ » Abu Ishaq is his kunyah.
His father's name is Malik.
Due to his affiliation with the tribe of Quraysh, he is called Qurashi.
And his lineage is also attributed as Zuhri.
He was either the fifth or the seventh person to accept Islam.
He is among the ‘Asharah Mubasharah (the ten companions whom the Prophet sallallahu alayhi wa sallam gave glad tidings of Paradise during their lifetimes).
He was the first person to shoot an arrow in the path of Allah—that is, he was the very first to shoot an arrow in Allah’s cause.
He participated in all the battles (ghazawat).
He is the conqueror of Iraq.
His supplications were answered (mustajab al-da‘awat).
He was of short stature but had a sturdy build, wheat-colored complexion, and thick, long hair.
He passed away in the year 55 Hijri at the place of ‘Aqiq, which is ten miles from Madinah.
From there, his body was carried on shoulders to Madinah Tayyibah and he was buried in Jannat al-Baqi‘.

Benefit:
In this hadith, there is a general mention that whenever a person wishes, he may recite this supplication. However, reciting this supplication after sending blessings upon the Prophet (salawat) in prayer is obligatory (Sahih al-Bukhari).
Every person should avoid those actions which lead to Hellfire, and should always perform those actions which become a means of entering Paradise. All these trials (fitan) are real; may Allah, the Exalted, protect us from them. Ameen.