Chapter Two: Death, the Afterlife, and the Grave

Chapter Two: Death, the Afterlife, and the Grave
Section One: Death; the Afterlife; the Grave and it’s Trial
Section Two: The Bliss and Punishment of the Grave
Section Three: A Refutation of those who Deny the Bliss and Punishment of the Grave

Section One: Death; the Afterlife; the Grave and its Trial
Firstly: Death
1. The definition of death: Death is the opposite of life.
Al–Qurtubi defined death by saying:
"Scholars say that death is not absolute nothingness or complete disappearance. Rather it is only the end of the union between the body and the soul and their separation. It is therefore a change of state, and transition from one residence to another.”[542]

2. Death occurs suddenly:
Al–Qurtubi –may Allah have mercy upon him– said:
“The community of Muhammad –peace be upon him– are unanimous in their agreement that here is no fixed age for death; that death can occur at any time; and that it does not necessarily occur due to illness. This is so a person is always in a state of readiness and must always be prepared for such.[543]

Secondly: The Afterlife
1. The linguistic definition of the afterlife (barzakh):
the Arabic term barzakh means: a barrier between two things.

Allah –the Almighty– said:
]وَجَعَلَ بَيۡنَهُمَا بَرۡزَخٗا]

 Sura al–Furqan; (25):53
]Meaning: And He placed between them a barrier (barzakh).] i.e. a partition.

2. The technical definition of the afterlife (barzakh):
It is the state that follows death and ends at resurrection.

Allah –the Almighty– says:
[وَمِن وَرَآئِهِم بَرۡزَخٌ إِلَىٰ يَوۡمِ يُبۡعَثُونَ]

Sura al–Mu•minun; (23):100
]Meaning: And behind them is a barrier until the Day they are resurrected.]

Mujahid said:
It is [the life] between death and resurrection.

It was said to ash–Sha’bi:
‘Such and such has died.’ He said: “He is no longer of this world, nor is he in the Hereafter.”[544]

Ibn Al–Qayyim –may Allah have mercy upon him– said:
"The afterlife (barzakh) is the intermediary life between the life of this world and the hereafter. The people therein overlook both this world and the afterlife.”[545]

Thirdly: The Grave and its Trial
1. The definition of the grave:
The grave (Qabr) is the place where humans are buried; its plural is ‘graves (Qubur)’. A cemetery is called ‘maqbarah’ or ‘muqbarah’ and is a place where graves are located. Similarly, ‘maqbar’ means: the location of a grave.[546]

2. The trial of the grave:
The word trial ‘fitnah’ has many meanings, including:
a test or examination, just as Allah says:
]لِنَفۡتِنَهُمۡ فِيهِۚ]

Sura Ta–Ha; (20):131
]Meaning: That we may test them thereby.]

It can also mean polytheism, just as Allah –the Almighty– says:
]وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ]

 Sura al–Baqarah; (2):193
]Meaning: And fight them until there is no more worshipping of others along with Allah (fitnah).]

It can also mean burning and punishing with fire, as occurs in the saying of Allah:
]إِنَّ ٱلَّذِينَ فَتَنُواْ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ ثُمَّ لَمۡ يَتُوبُواْ]

 Sura al–Buruj; (85):10
]Meaning: Verily, those who put into trial the believing men and believing women by torturing them and burning them, and then do not repent.]

The trial of the grave refers to:
the three questions posed by the two angels to the deceased after their burial regarding their Lord, their religion, and their prophet.

3. A description of the trial of the grave:
After the burial, the soul of the deceased returns to the body and is asked three questions: ‘Who is your Lord? What is your religion? Who is your prophet?’

The believer will answer by saying:
‘My Lord is Allah; my religion is Islam; and my prophet is Muhammad.

Allah will cause the wrong–doers to go astray, such that a disbeliever will say: ‘Uh, uh… I do not know.’

Similarly, the hypocrites and the doubters will say:
‘I do not know. I heard the people say something, so I repeated it.

A description of the trial of the grave occurs in numerous Prophetic traditions, such as the famous narration of al–Bara bin ‘Aazib –may Allah be pleased with him– who said: ‘We were accompanying a funeral procession in the cemetery of Baqi’ al–Gharqad when the Messenger of Allah –peace be upon him– came to us and sat down. We sat around him while the grave was being prepared. You would have thought that birds were upon our heads from our silence, then he said thrice: "I seek Allah’s refuge from the trial of the grave.”

Regarding the believing servant it mentions:
“So his soul is returned to his body, and two angels shall come to him, sit him up, and ask him: “Who is your Lord?” He will answer: “My Lord is Allah.” They will then ask him: “What is your religion?” He will reply: “My religion is Islam.” They will then ask him: “Who is this man that was sent among you?” He will reply: “He is the Messenger of Allah.” They will then ask him: “How did you come to know of this?” He will say: “I read the Book of Allah, believed in it, and attested to it.” Then a caller will call out from the Heavens, saying: “My servant has spoken the truth, so lay out bedding for him from Paradise, and open a door to Paradise for him.”

In stark contrast, describing the situation of the disbeliever it mentions:
“Two angels shall come to him, sit him up, and say to him: “Who is your Lord?” He will reply: “Uh, uh… I do not know.” They will then ask him: “What is your religion?” He will say: “Uh, uh… I do not know.” They will then ask him: “Who is this man that was sent among you?” He will say: “Uh, uh… I do not know.” Then a caller will call out from the Heavens, saying: “He has lied! Lay out bedding for him from the Fire and open a door to the Fire for him. It’s heat and poison will reach him, and his grave will constrict to the extent that his ribs intertwine.”[547]

4. A description of the two angels and their names:
A description of the two angels entrusted with the questioning of the grave are mentioned in some narrations, as well as their names.

On the authority of Abu Hurayrah –may Allah be pleased with him– that the Prophet –peace be upon him– said: “When the deceased –or he said when one of you– is buried, two black angels with blue eyes come to him. One of them is called al–Munkar, and the other an–Nakir.”[548]

5. Are the previous nations tested in their graves or is the trial of the grave something specific to this nation?
Some of the scholars are of the opinion that the previous nations are not tested in their graves because they did not accept the call of their messengers, so their punishments were hastened [i.e. in this world]. However –they say– the punishment of this nation has been suspended as the Messenger was sent to fight those who disbelieved with the sword. Thus, whoever enters Islam purely out of fear of being killed and then apostates shall be punished in his grave.

This opinion is debatable; what is more authentic is: the previous nations are tested in their graves; following which they are rewarded or punished.

Evidence to support this saying is found in the saying of Allah regarding the people of the Pharaoh:
]ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ]

 Sura Ghafir; (40):46
]Meaning: The Fire, they are exposed to it morning and evening. And the Day the Hour is established it shall be said: “Make the people of Pharaoh enter the severest punishment.”]

Muslim reports in his authentic collection of hadith a narration on the authority of ‘Urwah bin az–Zubayr that his maternal aunt, Aisha –may Allah be pleased with her–, said: “The Messenger of Allah –peace be upon him– entered upon me while a Jewess was in my presence. She said: ‘Do you know that you will be tested in your graves?’ Aisha said: The Messenger of Allah –peace be upon him– trembled upon hearing this and said: “Rather it Is the Jews who are tested.”

Aisha said:
‘Some nights passed before the Messenger of Allah –peace be upon him– said: “Do you know that it has been revealed to me: we shall be tested in our graves.”

Aisha said:
“Thereafter I used to hear the Messenger of Allah –peace be upon him– seeking Allah’s refuge from the punishment of the grave.”

After mentioning the difference of opinion regarding the matter, Ibn Al–Qayyim comments by saying:
“It appears –and Allah knows best– that every nation will be questioned regarding their prophet in this way and they shall have the proof established against them after which they shall be punished in their graves, just as they will be punished in the Hereafter after being questioned and having the proof established against them. And Allah –the Exalted and Most High– knows best.”[549]

6. Are the disbelievers tested in their graves?
What is most correct is that they will be tested in their graves, as the test in the grave is something general encompassing disbelievers and believers alike. The narrations mentioning the answer of the disbelievers and hypocrites as being ‘Uh, uh… I do not know’ has preceded.

7. Are infants tested in their graves?
There are two scholarly opinions pertaining to this matter:
(a) There are those who say:
They are tested; based on the fact the funeral prayer is performed over them and because Allah is asked on their behalf to save them from the trial and punishment of the grave.

(b) There are also those who say:
They are not tested; as the test in the grave is something specific to those who are able to comprehend who the Messenger and his sender are. Only then are they asked if they believed in the Messenger and obeyed him or not. As for an infant who is not able to discern – on what basis would they be questioned?[550]

The writings of Ibn Taymiyyah and Ibn Al–Qayyim show that they are inclined to the first opinion, as we will see in the following paragraphs.

8. Will the non–responsible people be tested?
The scholars are of various opinions regarding this matter:
Shaykhul–Islam Ibn Taymiyyah –may Allah have mercy upon him– said: “The Prophetic narrations regarding the test of the grave conveyed by narrators are so numerous that it is not conceivable that they could have agreed upon a lie and are therefore accepted as unquestionable in their veracity; such as the narrations of al–Baraa bin ‘Aazib, Anas bin Malik, Abu Hurayrah, and others – may Allah be pleased with them all.

This is as it relates to every responsible person, except for the prophets whom there is a difference of opinion regarding. Similarly, there is a difference of opinion concerning the non–responsible people; such as children and the insane. Some argue that they will be tried, while others –such as the Judge [Abu Ya’laa] and Ibn Aqil– are of the opinion that they will not be tried as trials are something specific to discerning, responsible people. Based on this opinion they are not to be tried after death.

It is also said:
they are to be tried after death, just as they are tested. This was the opinion of Abu Hakim, Abul–Hasan bin Abdoos who related it as being the saying of his companions. This opinion is concurrent with the opinion of those who say: ‘They will be encharged and made responsible on the Day of Resurrection’ as is the view of the majority of the people of knowledge, and the Sunnite jurists and scholars of hadith. Abul–Hasan al–Ash’ari mentioned it as being the saying of the Sunnites, and he adopted it as his opinion. Imam Ahmad’s writings indicate he was also of this opinion.[551]

Ibn Taymiyyah said in another place after mentioning similar speech to the foregoing, following a mention of the evidences of those who say non–responsible people will be tested: “Those of the first opinion use as evidence the narration reported in al–Muwatta on the authority of Abu Hurayrah –may Allah be pleased with him– that he prayed over an infant who had never committed a single sin, saying: “O Allah! Save him from the torment of the grave, and the test of the grave.” This indicates that he is tested.

Furthermore, this opinion is based on the fact that the children of the disbelievers who are not responsible in this world will be encharged and made responsible in the Hereafter as is mentioned by numerous narrations.

This is also the saying that Abul–Hasan Al–Ash’ari mentioned as being the opinion of the Sunnite scholars. The sayings of the illustrious imams –such as Imam Ahmad– show they withheld from having an opinion regarding the deceased children of the disbelievers. They base this on the narration in which the Prophet –peace be upon him– was asked regarding them to which he replied: “Allah knows best what they would have done (were they to live).”

It is authentically established in Sahih al–Bukhari that among them are those who enter Paradise. It is also authentically established in Sahih Muslim that the boy al–Khadir killed was a disbeliever by his very nature.

Just as it is possible for infants to be afflicted with happiness or misery in this world in the same way as the rest of human beings, there is nothing to prevent them being tested in their graves.

However, this does not mean that we can say individually regarding each child born to believing parents they will be in Paradise, because even though we know that in general, it is possible an infant may be a hypocrite among true believers –and Allah knows best.”[552]

Ibn Al–Qayyim –may Allah have mercy upon him– said:
“As for the narration[553] of Abu Hurayrah –may Allah be pleased with him– then what is intended by the torment of the grave is not that an infant is punished for neglecting an obligatory duty or for committing a sin, as Allah does not punish anyone for a sin they have not committed.

Rather what could be meant by the torment of the grave here is:
the pain a deceased person feels due to the actions of other people, even if it is not a penalty for something which they did themselves.

For example, the saying of the Prophet:
“The dead are tormented due to the weeping of their families for them.” This means they feel pain and suffer due to that, not that they are chastised due to the sins of the living.

Allah says:
]وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۚ]

 Sura al–An’am; (6):164
]Meaning: And no bearer of burdens shall bear the burden of another.]

This verse is similar to the saying of the Prophet: “Travelling is a form of torment.”

From this we can deduce that torment is broader and more general than punishment.

There is no doubt that a grave contains pain, worry and regret which it is possible the child may be affected and hurt Thus it is prescribed for a person praying the funeral prayer to ask Allah –the Almighty– on his behalf to save him from such torment. And Allah knows best.”[554]

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(542) ‘at–Tadhkirah’ (pp. 4).

(543) Ibid (pp. 10).

(544) Ibid (pp. 200).

(545) See: ‘ar–Ruh’ (pp. 128).

(546) See: 'Lisan al–Arab' (5/68).

(547) Reported by Ahmad (4/287–288); Abu Dawud (no. 4753); & al–Hakim (1/37–40). al–Hakim commented on it thus: ‘It is authentic in accordance with the condition of the two scholars of hadith (i.e. al–Bukhari & Muslim)’ and adh–Dhahabi agreed with him. It was also declared as authentic by Ibn Al–Qayyim in ‘Tahdheeb Sunan Abi Dawud’ (7/139–146).

(548) Reported by at–Tirmidhi (no. 1071) who said regarding it: ‘Good, strange’. Also reported by Ibn Abi ‘Aasim in ‘as–Sunnah’ (no. 864). al–Albani said: ‘Its chain of narration is good; and it contains a refutation of the modernists who deny the angels being called Munkar and Nakir.”

(549) ‘ar–Ruh’ (pp. 149). For a detailed discussion of the matter see: ibid (pp. 147–149).

(550) For further detail regarding this issue, see: ‘Majmu’ al–Fatawa’ (4/257, 277–81) and ‘ar–Ruh’ (pp. 149–51).

(551) ‘Majmu’ al–Fatawaa’ (4/257). Also see: ibid (4/277–281).

(552) ‘Majmu’ al–Fatawa’ (4/281).

(553) This is a reference to the narration of Abu Hurayrah –may Allah be pleased with him– that preceded; wherein he prayed the funeral prayer over an infant who had not committed a single sin, saying: “O Allah! Save him from the punishment of the grave and the trial of the grave.”

(554) ‘ar–Ruh’ (p. 150–1).

Section Two: The Bliss and Punishment of the Grave
Firstly: Its definition:
The bliss or punishment of the grave is a term used to refer to that which occurs in the afterlife from delight or torment experienced by a person following the questioning in the grave; bliss being granted to the sincere believers and punishment to the wrong–doing hypocrites and disbelievers.

Secondly:
The reports regarding the bliss and punishment of the grave are conveyed by narrators so numerous that it is not conceivable that they could have agreed upon a lie and are therefore accepted as unquestionable in their veracity:
The explainer of ‘at–Tahawiyyah’s’ creed wrote:
“The Prophetic narrations which establish the bliss and punishment of the grave for those deserved of it are so great in number and conveyed by such a large number of narrators at every level of the chain are so numerous that it is inconceivable they could have agreed upon a lie. It is therefore obligatory to believe and have faith in it.”[555]

Shaykhul–Islam Ibn Taymiyyah says:
“The Greater Resurrection is something which all Muslims –rather people of all religions– believe in. They hold that the people will be resurrected from their graves just as they believe people shall be rewarded and punished thereafter. Likewise, the reward and punishment in the afterlife –between death and the Hereafter– is the creed of all of the pious predecessors and the Sunnites. The only ones to deny this were a few of the people of innovation.[556]

Thirdly: The bliss and punishment of the grave in the Quran:
The bliss and punishment of the grave in the afterlife is mentioned in a number of Quranic verses and there are numerous indications that it indeed occurs.

Similarly, al–Bukhari mentions a chapter heading under the book of funerals entitled: ‘Chapter: The punishment of the grave’.

He then mentioned the following verses:
]وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ]
Sura al–An’am; (6):93
]Meaning: And if you could but see when the wrong–doers are in the agonies of death, while the angels are stretching forth their hands, saying: “Deliver your souls! This day you shall be recompensed with the torment of degradation.”]

]وَمِمَّنۡ حَوۡلَكُم مِّنَ ٱلۡأَعۡرَابِ مُنَٰفِقُونَۖ وَمِنۡ أَهۡلِ ٱلۡمَدِينَةِ مَرَدُواْ عَلَى ٱلنِّفَاقِ لَا تَعۡلَمُهُمۡۖ نَحۡنُ نَعۡلَمُهُمۡۚ سَنُعَذِّبُهُم مَّرَّتَيۡنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٖ]
Sura at–Tawbah; (9):101
]Meaning: And among the bedouins round about you, some are hypocrites, and so are some among the people of al–Madinah, they exaggerate and persist in hypocrisy. You do not know them, rather We know them. We shall punish them twice, and thereafter they shall be brought back to a great, horrible torment.]

]وَحَاقَ بِ‍َٔالِ فِرۡعَوۡنَ سُوٓءُ ٱلۡعَذَابِ ٤٥ ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ]
Sura Ghafir; (40):45–6
]Meaning: And an evil torment encompassed the Pharaoh’s people. The Fire; they are exposed to it, morning and evening, and on the Day when the Hour will be established it will be said to the angels: “Cause the Pharaoh’s people to enter the severest torment!”][557]

The first verse quoted by al–Bukhari refers to the angels inflicting punishment upon the disbelievers at the point of death, while the second verse indicates that the hypocrites undergo two types of torment before the punishment on the Day of Resurrection; the first being that which Allah Himself afflicts them with in the life of this world, or that He causes to occur at the hands of the believers. The second torment is that of the grave, just as al–Hasan al–Basri said: “‘We shall punish them twice’ refers to: the torment of the worldly life and the torment of the grave.”[558]

at–Tabari commented by saying:
“What is most likely meant is that one of the two times refers to the punishment of the grave, while the other refers to one of the aforementioned – either hunger, captivity, killing and humiliation, and other than that.”[559]

The third verse serves as clear evidence for the Sunnites who affirm the punishment of the grave, because Allah –the Majestic and Most High– states that the people of Pharaoh will be exposed to it each morning and evening before the Day of Resurrection.

Then He –the Mighty and Majestic– followed it with His saying:
]وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ]
Sura Ghafir; (40):46
]Meaning: And on the Day when the Hour will be established it will be said to the angels: “Cause the Pharaoh’s people to enter the severest torment!”]

al–Qurtubi said:
“Majority of the scholars are of the opinion that their exposure is in the afterlife, and it is a proof establishing the punishment of the grave.”[560]

There are verses other than those mentioned which also indicate the bliss and punishment of the grave.[561]

Fourthly: To believe in the punishment of the grave and its bliss without discussing how it occurs:
There is nothing in the Islamic legislation that the intellect holds to be impossible, however it is possible that there may be matters difficult to comprehend. The soul will not be returned to the body in the same way that we are aware of in this world. Rather it will occur in a completely different way.[562]

Fifthly: Is the punishment of the grave and its bliss something specific to people buried in graves, or is it inclusive of all dead people?
The punishment of the grave and its bliss are inclusive of all dead people –whether they are buried in graves or not. Thus, everyone that dies and is deserving of punishment or reward will receive such, whether they are buried in a grave or not; regardless of their location– be it in the wilderness, or a morgue, –and regardless of the circumstances of their death– whether they had been mauled to death by wild animals, or they had burned to ashes scattered by the wind, or they had been crucified, or drowned, or other than that. Punishment or bliss will reach these peoples the same way it reaches those in the grave.

‘The punishment and bliss of the grave’ is so called because in most cases the deceased are buried in graves and that is the norm.[563]

Sixthly: Is the punishment of the grave and its bliss something experienced by the body or by the soul of a person?
Both a person’s body and soul experience the punishment and bliss within the grave.

Ibn Taymiyyah says regarding this:
"The pious predecessors and the eminent imams of this nation are of the opinion that after a person dies, both their body and soul experience either bliss or punishment, such that the soul is perpetually blissful or tormented. They also hold that the soul sometimes returns to the body and that both of them experience bliss or punishment.”[564]

He further states:
“Punishment and bliss are experienced by the soul and body together; this is something the Sunnites are in unanimous agreement regarding. The soul experiences torment or bliss independent of the body sometimes, and sometimes it both the body and the soul experience such. In this case, punishment or bliss are experienced by both entities, just as it is possible that the soul alone experiences that.”[565]

Seventhly: Is the punishment of the grave permanent or temporary?
Punishment of the grave is of two categories:
(a) Permanent; as is indicated by the saying of Allah –the Almighty–:
]ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ]
Sura Ghafir; (40):46
]Meaning: The Fire; they are exposed to it, morning and evening, and on the Day when the Hour will be established it will be said to the angels: “Cause the Pharaoh’s people to enter the severest torment!”]

Likewise, in the narration of al–Baraa bin ‘Aazib wherein it mentions a description of the condition of the disbeliever in their grave following their questioning, it states: “Then a door to the Hellfire is opened for him, such that he sees his seat within it until the Hour is established.”

A detailed discussion of the foregoing narration has preceded.

(b) Temporary:
this type of punishment is experienced by some sinful people who have committed lesser sins. They will then be punished in accordance with the severity of their crimes after which their punishment will be lightened, just like they will be punished in the Fire for a period after which the punishment will cease.

It is also possible that the punishment of the deceased may cease due to supplication, giving alms, or pilgrimages made on behalf of the deceased by their relatives or other people.[566]

Eighthly: The reasons for the punishment of the grave, and how to ensure salvation from it:
Broadly speaking, the punishment of the grave is due to three factors: being ignorant of Allah; neglecting His commands; and performing prohibited matters.

It is possible to ensure salvation from the punishment of the grave by doing the opposite of these.[567]

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(555) ‘Sharh al–Aqidah at–Tahawiyyah’ (p. 399).

(556) ‘Majmu’ al–Fatawa’ (4/262).

(557) ‘Sahih al–Bukhari’ (chapter 87, pp. 266).

(558) ‘Fath al–Bari’ of Ibn Hajar al–‘Asqalani (11/233).

(559) ibid.

(560) ibid.

(561) For further detail see: ‘ar–Ruh’ (pp. 121–134); ‘Ahwal al–Qubur wa Ahwalu Ahliha ila an–Nushur’ of the Hanbali scholar, Ibn Rajab (pp. 40–61); & ‘al–Qiyamah as–Sughra’ (pp. 48–51).

(562) ‘Sharh al–Aqidah at–Tahawiyyah’ (p. 399).

(563) See: ‘Sharh al–Aqidah at–Tahawiyyah’ (p. 400).

(564) See: ‘Majmu’ al–Fatawa’ (4/284).

(565) ‘Majmu’ al–Fatawa’ (4/282). Also see: ibid (4/282–299)’ & ‘ar–Ruh’ (pp. 96–7) for further detail.

(566) See: ‘ar–Ruh’ (pp. 151–4).

(567) ibid (pp. 134).

Section Three: A Refutation of those who Deny the Bliss and Punishment of the Grave
Some deviant atheists, heretics, and those who follow them deny the punishment of the grave; its expansion and its constriction; that it can either be a pit from the pits of Hellfire or a garden from the gardens of Paradise; and the fact that the deceased is made to sit up and placed in a sitting position inside the grave.

Refuting these claims is easy –and all praise is for Allah– as they are false and rejected by the Islamic legislation as well as by perception and logical reasoning.

It is possible to refute the likes of these claims from a number of angles, such as:
1. The punishment of the grave and its bliss are established by textual evidence:
Among the textual proofs affirming the punishment of the grave –in addition to those mentioned previously– is the narration of Ibn Abbas that the Prophet –peace be upon him– passed by two graves and said: “They are being punished, but they are not being punished for anything great. One of them did not take care in preventing urine from getting on himself, and the other used to walk around talebearing. He then asked for a fresh palm leaf, broke it in half and said: ‘I hope that their punishment will be reduced for them so long as these two do not dry out’.”[568]

2. Whatever occurs in the afterlife is from the world of the unseen and is not perceptible to the human senses:
If it were perceptible by the senses then belief in the unseen would be pointless and it would be impossible to distinguish between those who believed in the unseen and between those who refused to believe in it.

3. We know intuitively that the punishment of the grave will take place:
A sleeping person may see in a dream that he is in a spacious, pleasant place and feel delighted due to that. Similarly, a person may dream they are in a narrow, eerie place and feel pain due to that. Sometimes a person may wake up due to a nightmare and even feel the imaginary pain despite sleeping quietly in their bedroom.

Sleep is the brother of death, and this is why Allah –the Almighty– calls it ‘wafat (passing)’ in His saying:
]ٱللَّهُ يَتَوَفَّى ٱلۡأَنفُسَ حِينَ مَوۡتِهَا وَٱلَّتِي لَمۡ تَمُتۡ فِي مَنَامِهَاۖ فَيُمۡسِكُ ٱلَّتِي قَضَىٰ عَلَيۡهَا ٱلۡمَوۡتَ وَيُرۡسِلُ ٱلۡأُخۡرَىٰٓ إِلَىٰٓ أَجَلٖ مُّسَمًّىۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ]
Sura az–Zumar; (39):42
]Meaning: It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those souls for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who ponder.]

4. Belief in the punishment of the grave is not incompatible with logical reasoning:
This is demonstrated in part by the previous point. Additionally, it is possible that a person has a true dream that coincides with reality – such as if a person were to see an accurate description of the Prophet –peace be upon him– in their dream, for whoever sees him according to his description has indeed seen him.

This is possible even though a sleeping person is in their room, far away from that which he dreamt.

If it is possible for all of this to take place in this life, how is it not possible for it to occur in the Hereafter?

5. The bliss and the punishment of the grave, as well as its vastness and its narrowness, are things experienced only by the deceased person:
It is possible again to make the analogy with sleep. A person may have a dream that he is in a narrow and eerie place, or in a wide and pleasant place, while we witness him unchanged; merely asleep in his bed.

6. The perception of the creation is limited to that which Allah has allowed them to perceive:
Human beings cannot perceive everything. Just as their vision, hearing and physical strengths are limited, so are their intellects. Take as an example the glorification of the seven Heavens, the Earth, and all that they contain. Allah allows whomever He wishes to hear such glorification on particular occasions.

As human beings cannot perceive everything that exists, they are not allowed to deny the existence of the unseen simply because they cannot grasp the concept of it.[569]

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(568) Reported by al–Bukhari (no. 216); & Muslim (no. 292).

(569) See: ‘ar–Ruh’ of Ibn Al–Qayyim (pp. 111–31); ‘Rasaail fil–Aqidah’ (pp. 33–35); & ‘al–Eman bil–Yawmil–Aakhir’ (pp. 50–62).