Written by: Fazilat-ul-Sheikh Hafiz Zubair Ali Zai
The torment of the grave refers to the sufferings and punishments that a person receives after being buried. Primarily, this torment is associated with the soul, but according to some scholars, it also affects the body.
(Hafiz Muhammad Imran Farooqi, District and Tehsil Mianwali, Mohalla Yarukhil, Ahle Hadith Mosque)
The torment of the grave refers to the punishment given to the deceased in the grave. According to clear texts from the Quran and Hadith, the grave is in the earth, and on the Day of Resurrection, humans will be resurrected from this earthly grave. There is no evidence of any other hypothetical grave. This torment is associated with the body, i.e., the deceased, while the soul is in paradise or hell.
Refer to [Surah Nuh, Ayah: 25, Surah At-Tahrim: 10]. The Prophet Muhammad (peace be upon him) used to seek refuge from both the torment of the grave and the torment of Hell. In the Hadith, it is stated:
This Hadith clearly indicates that the deceased (body) is punished in the grave. Thus, it is proven that the torment affects both the body and the soul. Death is the separation of the soul and body, and only on the Day of Resurrection will they be reunited.
Refer to [Surah Al-An'am: 93, Surah Al-Anfal: 50]. The same question can be posed to you: If disbelievers are punished at the time of their soul being taken, then what is the meaning of the punishment in the Hereafter? The answer you provide will be our answer as well.
The two lives refer to the tangible and apparent life we have in this world and a similar perceptible life we will have on the Day of Resurrection. After death, the deceased and the soul also experience torment and comfort in the state of death. The Quran mentions torment in the state of death along with "double the punishment".
Refer to [Surah Bani Israel: 75].
Islamic scholars have termed the state of reward and punishment after death as Barzakh life to explain its nature. However, instead of focusing on the term, one should try to understand the actual concept.
Which verse of the Quran or Hadith states that the dead cannot hear? The Quran, in fact, says:
This verse indicates that Allah can make whom He wills hear. The Prophet Muhammad (peace be upon him) or anyone else cannot make the dead hear. That is, it is not in the Prophet's (peace be upon him) control to make the dead hear, but when Allah wills, He can make the Prophet's (peace be upon him) words heard by the dead at the well of Badr.
Refer to [Bukhari: 1371, 1372; Muslim: 932]. The deceased hears the footsteps of those leaving after burial.
Refer to [Bukhari: 1338]. The deceased is questioned in the grave: "Who is your Lord?" "What do you say about this man?" All these questions are made to be heard by the deceased by Allah. The verse you cited is out of context. You should research this matter further.
Another Hadith states:
All creatures hear the deceased's screams except humans. If humans could hear them, they would faint.
Refer to [Bukhari: 1374]. These Hadiths establish that the screams of the deceased are heard by all creatures and animals except humans and jinn. As for the Prophet Muhammad's (peace be upon him) mule being startled, it was also due to this sudden noise. Animals in the world are of two types: city animals that do not react even to the loud sirens on the roads, and animals from rural areas like Tharparkar that get frightened and run away at the distant sound of a car, surprising humans. Therefore, some animals do not react to the sound from the grave as they have become accustomed to it, while sensitive animals do get startled.
The Prophet Muhammad's (peace be upon him) hearing the torment of the grave was because he was a prophet. It is wrong and ignorant to call his mule's reaction to the sound of torment a miracle because all animals hear the torment of the grave. Therefore, instead of adhering to the Ottoman philosophy, have sincere faith in the Quran and Hadith.
Refer to [Muslim: 116]. The Prophet Muhammad (peace be upon him) saw Ja'far al-Tayyar (may Allah be pleased with him) in a dream, and he had two wings stained with blood.
Refer to [Mustadrak al-Hakim: 3/212, Hadith 4943, its chain is Hasan]. Abu al-Sibha Salih bin Ashim al-Adawi (a trustworthy Tabi'i) said that he saw Abu Raf'a al-Adawi (may Allah be pleased with him) after his martyrdom (in a dream), riding a fast camel.
Refer to [Musannaf Ibn Abi Shaybah: 11/84, 85, Hadith 30523, its chain is authentic].
Questions:
1. What is meant by the torment of the grave? Does it affect the soul or the body as well?
The torment of the grave refers to the sufferings and punishments that a person receives after being buried. Primarily, this torment is associated with the soul, but according to some scholars, it also affects the body.
2. If the body is also tormented in the grave, then what is the meaning of the punishment in the Hereafter?
The punishment in the Hereafter refers to the torment that occurs after the Day of Judgment.3. According to the Quran, there are two lives: the life of this world and the life of the Hereafter. Then what is Barzakh life? It is beyond my understanding to call death a form of life.
4. The dead cannot hear. Then what is the meaning of "he hears the sound of their sandals"? After all, the Quran says: "Or do they have ears with which they hear?"
5. Life is the combination of the soul and the body. Then what does it mean when it is said, "his soul is restored to his body"? Many bodies (like that of Pharaoh in London and Mao Zedong in China) are displayed outside, but there are no signs of the soul being restored to them. Furthermore, when the dead are resurrected, they will come out of their graves.
6. In the Hadith, it is mentioned that the deserving of punishment (disbeliever or polytheist) are beaten by angels, causing a cry that is heard by all creatures except humans and jinn. Then why is it that the mule of the Prophet Muhammad (peace be upon him) was startled but our flocks graze in graveyards and we never hear of them being frightened? The startling of the Prophet's mule was a miraculous event and should be considered a miracle.
7. In the realm of dreams, do the souls of the deceased come to meet their relatives, or is it just imagination?
(Hafiz Muhammad Imran Farooqi, District and Tehsil Mianwali, Mohalla Yarukhil, Ahle Hadith Mosque)
The Answer
Respected Hafiz Rizwan Ahmed Farooqi Sahib, Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu,
I received your letter which you had sent to the esteemed teacher Hafiz Zubair Ali Zai Sahib. Here are brief answers to your questions:1. What is meant by the torment of the grave? Does it affect the soul or the body as well?The torment of the grave refers to the punishment given to the deceased in the grave. According to clear texts from the Quran and Hadith, the grave is in the earth, and on the Day of Resurrection, humans will be resurrected from this earthly grave. There is no evidence of any other hypothetical grave. This torment is associated with the body, i.e., the deceased, while the soul is in paradise or hell.
Refer to [Surah Nuh, Ayah: 25, Surah At-Tahrim: 10]. The Prophet Muhammad (peace be upon him) used to seek refuge from both the torment of the grave and the torment of Hell. In the Hadith, it is stated:
"The deceased is punished in his grave because of the wailing over him." [Bukhari: 1292, Muslim: 927]
This Hadith clearly indicates that the deceased (body) is punished in the grave. Thus, it is proven that the torment affects both the body and the soul. Death is the separation of the soul and body, and only on the Day of Resurrection will they be reunited.
2. If the body is tormented in the grave, then what is the meaning of the punishment in the Hereafter?
The body is tormented in the grave, and there will also be torment on the Day of Judgment. Your objection, "then what is the meaning of the punishment in the Hereafter?" is addressed by the Quran, which states that disbelievers are punished at the time of their soul being taken.Refer to [Surah Al-An'am: 93, Surah Al-Anfal: 50]. The same question can be posed to you: If disbelievers are punished at the time of their soul being taken, then what is the meaning of the punishment in the Hereafter? The answer you provide will be our answer as well.
3. According to the Quran, there are two lives: the life of this world and the life of the Hereafter. Then what is Barzakh life? It is beyond my understanding to call death a form of life.
The two lives refer to the tangible and apparent life we have in this world and a similar perceptible life we will have on the Day of Resurrection. After death, the deceased and the soul also experience torment and comfort in the state of death. The Quran mentions torment in the state of death along with "double the punishment".
Refer to [Surah Bani Israel: 75].
Islamic scholars have termed the state of reward and punishment after death as Barzakh life to explain its nature. However, instead of focusing on the term, one should try to understand the actual concept.
4. The dead cannot hear. Then what is meant by "he hears the sound of their sandals"? After all, the Quran says: "Or do they have ears with which they hear?"
Which verse of the Quran or Hadith states that the dead cannot hear? The Quran, in fact, says:
"Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves." [Fatir: 22]
This verse indicates that Allah can make whom He wills hear. The Prophet Muhammad (peace be upon him) or anyone else cannot make the dead hear. That is, it is not in the Prophet's (peace be upon him) control to make the dead hear, but when Allah wills, He can make the Prophet's (peace be upon him) words heard by the dead at the well of Badr.
Refer to [Bukhari: 1371, 1372; Muslim: 932]. The deceased hears the footsteps of those leaving after burial.
Refer to [Bukhari: 1338]. The deceased is questioned in the grave: "Who is your Lord?" "What do you say about this man?" All these questions are made to be heard by the deceased by Allah. The verse you cited is out of context. You should research this matter further.
5. What does it mean by "فَتُعَادُ رُوْحُہٗ فِیْ جَسَدِہٖ" (his soul is restored to his body)?
It means that at the time of questioning in the grave, the soul is returned to the deceased's body. This is a matter of the Hereafter, and matters of the Hereafter cannot be judged by the standards of human logic. Furthermore, this is an issue of the unseen ("الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ"). Believers have faith in these unseen realities. To question why these realities are not visible is the approach of disbelievers and polytheists. If you wish to witness these realities, then wait a little; at the time of death, all these facts will become evident to you.6. When the deceased is tormented, all creatures except humans and jinn hear their screams.
In a Hadith, it is stated:"They are tormented until all animals hear them." [Bukhari: 6366, Muslim: 586]
Another Hadith states:
"Everything near hears the deceased's voice." [Bukhari: 1338]
All creatures hear the deceased's screams except humans. If humans could hear them, they would faint.
Refer to [Bukhari: 1374]. These Hadiths establish that the screams of the deceased are heard by all creatures and animals except humans and jinn. As for the Prophet Muhammad's (peace be upon him) mule being startled, it was also due to this sudden noise. Animals in the world are of two types: city animals that do not react even to the loud sirens on the roads, and animals from rural areas like Tharparkar that get frightened and run away at the distant sound of a car, surprising humans. Therefore, some animals do not react to the sound from the grave as they have become accustomed to it, while sensitive animals do get startled.
The Prophet Muhammad's (peace be upon him) hearing the torment of the grave was because he was a prophet. It is wrong and ignorant to call his mule's reaction to the sound of torment a miracle because all animals hear the torment of the grave. Therefore, instead of adhering to the Ottoman philosophy, have sincere faith in the Quran and Hadith.
7. Sometimes in dreams, one meets the deceased, which reveals their condition.
For instance, Tufail bin Amr (may Allah be pleased with him) saw his companion who had migrated with him in a dream after he had committed suicide. The companion told him that Allah had forgiven him because of his migration to the Prophet Muhammad (peace be upon him), but He said that He would not fix what he (the companion) had damaged, i.e., his fingers. The Prophet Muhammad (peace be upon him) prayed that Allah also forgives his fingers.Refer to [Muslim: 116]. The Prophet Muhammad (peace be upon him) saw Ja'far al-Tayyar (may Allah be pleased with him) in a dream, and he had two wings stained with blood.
Refer to [Mustadrak al-Hakim: 3/212, Hadith 4943, its chain is Hasan]. Abu al-Sibha Salih bin Ashim al-Adawi (a trustworthy Tabi'i) said that he saw Abu Raf'a al-Adawi (may Allah be pleased with him) after his martyrdom (in a dream), riding a fast camel.
Refer to [Musannaf Ibn Abi Shaybah: 11/84, 85, Hadith 30523, its chain is authentic].