3.1. The terror and darkness of the grave
Hani’, the freed slave of ‘Uthman ibn ‘Affan, said: When ‘Uthman (may Allah be pleased with him) stood beside a grave, he would weep until his beard became wet. It was said to him: You speak of Paradise and Hell, and you do not weep, but you weep for this? He said: The Messenger of Allah (blessings and peace of Allah be upon him) said, 'The grave is the first stage of the Hereafter. Whoever is saved from its torment, what comes after it is easier. If he is not saved from it, then what comes after it is harder.' He said, 'And the Messenger of Allah (blessings and peace of Allah be upon him) said, 'I have never seen any terrifying scene but the grave is more terrifying than it.'" (Al-Tirmidhi, Ibn Majah; Sahih)

3.2. Squeezing of the grave
It was narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger (blessings and peace of Allah be upon him) said, “There will be squeezing in the grave. If anyone were to be saved from it, Sa‘d ibn Mu‘adh would be saved.” (Ahmad, al-Tahawi, Ibn Hibban; Sahih)

Al-Munawi said: “The term ‘There will be squeezing in the grave’ means: constriction from which no one, righteous or evildoer, will be saved, but the squeezing for the disbeliever will go on for a long time, whereas for the believer it will not last for long. What is meant is that the two sides of the grave will squeeze the deceased. ‘If anyone were to be saved from it, Sa‘d ibn Mu‘adh would be saved’ because there is no one who did not commit error, but if he was righteous, this is the requital for that, then Allah’s mercy will come to him.”

And al-Munawi said, “The perfect believer will be squeezed then quickly released. The believer who sinned will be squeezed for a long time, then he will be released. But the squeezing of the disbeliever will be constant or almost constant.”

One of the reports which speak about the squeezing of the disbeliever in the grave is the hadith of al-Bara’ ibn ‘Azib (may Allah be pleased with him), in which the Prophet (blessings and peace of Allah be upon him) said, “As for the disbeliever…” and he spoke of his death, then he said, “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ They say: ‘Who is this man who was sent among you?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘He is lying. Prepare for him a bed from Hell and clothe him from Hell, and open for him a door to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock.” (Abu Dawud, Ahmad; Sahih)

3.3. Trial of the grave
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter. But Allah leaves the wrongdoers to go astray; Allah does whatever He wills." (Ibrahim 14:27)

That is, Allah will make the believers steadfast with the word of truth which became firmly rooted in their hearts and they feel at ease with it – namely the testimony that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah. Thus in this world Allah will make them steadfast in their belief in Allah, may He be Glorified and Exalted, and His Messenger (blessings and peace of Allah be upon him), and He will save them from whims and desires and doubts. And he will also make them steadfast in their graves, when they are questioned by the two angels.

It was narrated from al-Bara’ ibn ‘Azib (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, "When the Muslim is questioned in the grave, he will testify that there is no god worthy of worship except Allah and that Muhammad is the messenger of Allah. That is as Allah says (interpretation of the meaning), 'Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter.'" (Ibrahim 14:27)

Scholarly views regarding the trial of the grave:
i. Abu Hanifah said, “The questioning of Munkar and Nakir is true, because of the hadiths which were narrated concerning that.”

ii. Al-Shafa‘i said, “The punishment of the grave is true, the questioning of the occupants of the graves is true, and the resurrection, the reckoning, Paradise, Hell, and other matters that are mentioned in the hadiths and discussed by the scholars and their followers in the Muslim lands are true.”

iii. Ahmad ibn Hanbal said, “We believe in the punishment in the grave, and in Munkar and Nakir, and that the individual will be questioned in his grave. 'Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter.' (Ibrahim 14:27) in the grave.”

iv. Ibn ‘Abd al-Barr said, “Ahl al-Sunnah wa’l-Jama‘ah believe in the trial of the grave and the punishment of the grave, because there are many reports concerning that from the Prophet (blessings and peace of Allah be upon him).

3.4. The torment and bliss of the grave
3.4.1. There are mutawatir hadiths which speak of the torment and bliss of the grave
Ibn Abi’l-‘Izz said, “There are mutawatir reports that is, hadiths which are narrated by so many narrators from so many narrators that it is inconceivable that they could all have agreed upon a lie from the Messenger of Allah (blessings and peace of Allah be upon him) which affirm the torment and bliss of the grave for the one who deserves it, and affirm the questioning of the two angels. It is obligatory to believe that that is soundly narrated and to believe in it, but we should not speak about how it happens, because reason cannot figure out how it happens, for people are not familiar with such things in this world. There is nothing in Islamic teachings that is impossible according to rational thinking, but there may be some things that are beyond the grasp of human reasoning. The return of the soul to the body does not happen in a manner with which we are familiar in this world; rather the soul returns to the body in a way that is different from what is known in this world.”

Al-Hafiz al-Hakami said, “The questioning in the grave, the trial of the grave, and torment and bliss in the grave are all proven, as there are many texts in the Qur’an and Sunnah which confirm that, and the leading scholars among the Sahabah, Tabi‘in and those who came after them of Ahl al-Sunnah wa’l-Jama‘ah are unanimously agreed on that.”

There is proof in the Qur’an which points to the torment of the grave. Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Some of the Bedouin around you are hypocrites, as are some of the people of Madinah; they have become adamant in their hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be given over to a grievous punishment." (al-Tawbah 9:101)

In other words: We will punish these people who became adamant in their hypocrisy, both in this world and in the grave, then after they have been punished twice, these hypocrites will be given over to a grievous punishment in the fire of Hell.

Al-Hasan al-Basri, Qatadah and Ibn Jurayj said, regarding the words We will punish them twice, “Punishment in this world and punishment in the grave.”

And Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And a terrible punishment overwhelmed Pharaoh’s family: the fire, to which they are exposed morning and afternoon. And on the day when the Hour begins, it will be said, 'Admit the people of Pharaoh to the severest punishment.'" (Ghafir 40:45-46)

Al-Qurtubi said, “The majority of scholars are of the view that this exposure to the fire occurs in al-barzakh, and some of the scholars quoted as evidence to prove the torment of the grave the words: the fire, to which they are exposed morning and afternoon that is, so long as this world lasts. This was the view of Mujahid, ‘Ikrimah, Muqatil and Muhammad ibn Ka‘b. All of them said: This verse is indicative of the punishment of the grave in this world. Do you not see that it says regarding the punishment of the hereafter: And on the day when the Hour begins it will be said: Admit the people of Pharaoh to the severest punishment?”

Ibn Kathir said, “This verse is one of the main proofs cited by Ahl al-Sunnah for the punishment of al-barzakh in the graves. That is the words: the fire, to which they are exposed morning and afternoon.”

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said, “When any one of you says the tashahhud, let him seek refuge with Allah from four things. Let him say: ‘Allahumma inni a‘udhu bika min ‘adhabi jahannam, wa min ‘adhab il-qabri, wa min fitnat il-mahya wa’l-mamati, wa min sharri fitnat il-masih il-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 evil of the tribulation of the Dajjal).” (Al-Bukhari, Muslim)

‘Iyad said, “Muslim narrated the hadith about seeking refuge with Allah from the torment of the grave in prayer, and it is sahih. The followers of truth believe in it and believe that it is true, and that there will be a trial in the grave. That – and Allah knows best – means ‘the trials of life and death’ from which the Prophet (blessings and peace of Allah be upon him) sought refuge, as Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter." (Ibrahim 14:27) Or it may mean ‘the trials of death,’ which happen at the time of death.”

It was narrated that Sa‘d ibn Abi Waqqas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to teach us these words, “Allahumma inni a‘udhu bika min al-bukhl, wa a‘udhu bika min al-jubn, wa a‘udhu bika min an nuradda ila ardhal il-‘umr, wa a‘udhu bika min fitnat id-dunya wa ‘adhab il-qabr (O Allah, I seek refuge in You from miserliness, and I seek refuge in You from cowardice, and I seek refuge in You from reaching feeble old age, and I seek refuge in You from the trials of this world and the torment of the grave).” (Al-Bukhari)

Al-Qastallani said, “ ‘Wa a‘udhu bika min ‘adhab il-qabr (I seek refuge in You from the torment of the grave),’ which will be suffered by disbelievers and whoever Allah wills of the sinners among those who affirmed His oneness – may Allah protect us from all harm.”

Scholarly views affirming the torment of the grave:
i. Al-Shafa‘i said, “Belief in the torment of the grave, the cistern, intercession, and the emergence of the Dajjal, is true, and Munkar and Nakir are true. Belief in all that is true, so whoever omits any of these things is going against the Book of Allah, may He be Glorified and Exalted, and the Sunnah of His Prophet (blessings and peace of Allah be upon him).”

ii. Ahmad ibn Hanbal said, “One of the principal beliefs of Ahl al-Sunnah is… belief in the torment of the grave.”

iii. Ibn Qutaybah said, “The scholars of hadith are all agreed on… belief in the torment of the grave. They do not differ regarding these principles.”

iv. Abu’l- Hasan al-Ash‘ari said, “They are all agreed that the torment of the grave is true.”

Evidence for the bliss of the grave:
i. Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Verily, those who say: Our Lord is Allah, then remain steadfast, to them the angels will come down at the time of death, saying: Fear not, nor grieve; but receive the glad tidings of paradise which you were promised." (Fussilat 41:30)

Waki‘ ibn al-Jarrah said, “Glad tidings may be given at three stages: at the time of death, in the grave and at the resurrection.”

ii. Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Allah will make steadfast those who believe, with the word that stands firm, in this world and in the hereafter. But Allah leaves the wrongdoers to go astray; Allah does whatever He wills." (Ibrahim 14:27)

Al-Sa‘di said, “Here Allah, may He be Glorified, tells us that He will make steadfast His believing slaves … in the life of this world … and at the end of life, at the moment of death, He will make them steadfast in their Islamic faith and grant them a good end; in the grave, when they are questioned by the two angels, He will guide them to the correct answer. When it is said to the deceased: ‘Who is your Lord? What is your religion? Who is your Prophet?’ He will guide them to the correct answer, so the believer will say: ‘Allah is my Lord, Islam is my religion and Muhammad is my Prophet.’

But Allah leaves the wrongdoers to go astray from the straight path in this world and the hereafter, but Allah does not wrong them; rather they wrong themselves. This verse offers proof for the trial, punishment and blessing in the grave, which are mentioned in numerous texts from the Prophet (sa), which speak of and describe the trial in the grave, and the blessings and punishment therein.”

iii. It was narrated from al-Bara’ ibn ‘Azib (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said regarding the believer when he answers the two angels in his grave, “Then a caller cries out from heaven (saying): ‘My slave has spoken the truth. Prepare for him a bed from Paradise, clothe him from Paradise and open a door for him to Paradise.’” He said: “Then there comes to him some of its breeze and fragrance, and his grave is made spacious, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy, this is your day that you were promised.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’” (Abu Dawud, Ahmad. Sahih)

iv. It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger (blessings and peace of Allah be upon him) said, “When one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise then (he is shown his place) in Paradise, and if he is one of the people of Hell, then (he is shown his place) in Hell. Then it is said: This is your place until Allah resurrects you on the Day of Resurrection.” (Al-Bukhari, Muslim)

3.4.2. Hearing the voices of the tormented
Allah, may He be Glorified and Exalted, gave His Prophet (blessings and peace of Allah be upon him) the ability to hear those who are being tormented in their graves.

It was narrated that Zayd ibn Thabit (may Allah be pleased with him) said, "Whilst the Prophet (blessings and peace of Allah be upon him) was in a garden belonging to Banu’l-Najjar, on a mule of his, and we were with him, the mule spooked and nearly threw him. There were six or five or four graves there, and he said, 'Who knows the occupants of these graves?' A man said, 'I do.' He said, 'When did these people die?' He said, 'They died as polytheists.' He said, 'This ummah will be tested in their graves. Were it not that you would not bury one another, I would pray to Allah to make you hear the torment of the grave that I can hear.'" (Muslim)

It was narrated that Abu Ayyub al-Ansari (may Allah be pleased with him) said, "The Messenger of Allah (blessings and peace of Allah be upon him) went out after the sun had set and heard a sound. He said, 'Jews who are being tormented in their graves.'" (Al-Bukhari, Muslim)

It was narrated from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) that the Messenger (blessings and peace of Allah be upon him) passed by two graves and said, “They are being punished, but they are not being punished for anything that was difficult to avoid …” (Al-Bukhari, Muslim)

Ibn ‘Uthaymin said, "This is a matter of the unseen, but Allah, may He be Glorified and Exalted, may disclose matters of the unseen to whomever He wills among His slaves… So He made His Prophet (blessings and peace of Allah be upon him) aware of the fact that the occupants of these two graves were being punished."

3.4.3. Description of the bliss and torment of the grave
In the hadith of al-Bara’ ibn ‘Azib (may Allah be pleased with him), the Prophet (blessings and peace of Allah be upon him) stated that the angels question the believer in his grave, and he answers well, at which point, "A caller cries out from heaven (saying), 'My slave has spoken the truth. Prepare for him a bed from Paradise, clothe him from Paradise, and open a door for him to Paradise.' He said, 'Then there comes to him some of its breeze and fragrance, and his grave is made spacious, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, 'Receive the glad tidings that will bring you joy, receive the glad tidings of Allah’s pleasure and gardens of everlasting bliss. This is your day that you were promised.' He says, 'And you too, may Allah grant you goodness. Who are you? Your face is a face which brings glad tidings.' He says, 'I am your righteous deeds. By Allah, I never knew you to be anything but quick to obey Allah and slow to disobey Allah, so may Allah reward you with good.' Then a door will be opened to him from Paradise and a door from Hell, and it will be said, 'This would have been your place if you had disobeyed Allah; Allah has replaced it for you with this.' When he sees what there is in Paradise, he says, 'O Lord, hasten the Hour so that I may return to my family and my wealth,' and it is said to him, 'Stay where you are.'" (Abu Dawud, Ahmad. Sahih)

It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said, "When one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise then (he is shown his place) in Paradise, and if he is one of the people of Hell, then (he is shown his place) in Hell. Then it is said, 'This is your place until Allah resurrects you on the Day of Resurrection.'" (Al-Bukhari, Muslim)

Abu’l-‘Abbas al-Qurtubi said, “This hadith and similar reports indicate that death is not the absolute end; rather it is a transition from one state to another, in which the soul leaves the body. It may be that these places are shown to the soul only, or it may be that they are shown to the soul and part of the body. Allah knows best the reality of that.”

3.4.4. Those who are protected from the trial and torment of the grave
i. The martyr:
It was narrated from Rashid ibn Sa‘d from one of the companions of the Messenger of Allah (blessings and peace of Allah be upon him) that a man said, "O Messenger of Allah, why is it that the believers will be tried in their graves, except for the martyr? He said, 'The flashing of the swords above his head is sufficient trial.'" (Al-Nasa’i; Hasan)

Al-Hakim al-Tirmidhi said, “What this means is that he has proven his sincerity when he went out to fight and be killed, so why should he then subjected to questioning in the grave?”

ii. The one who dies guarding the border in Allah’s cause
It was narrated that Salman (may Allah be pleased with him) said, "I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, 'Guarding the border for the sake of Allah for one day and night is better than fasting and praying qiyam for a month, and if he dies, the reward for his righteous deeds that he used to do will continue, and he will receive provision, and he will be safe from the trial of the grave.'" (Muslim)

Ibn Rajab said regarding the deeds that will save one from the torment of the grave, “That also includes jihad and guarding the border. The one who strives in jihad and the one who guards the border are offering their lives in Allah’s cause, offering their lives so that the word of Allah will be supreme and His religion will prevail, and to defend his Muslim brothers from the enemy.”

iii. One who dies of a stomach disease
It was narrated that ‘Abdullah ibn Yasar said, I was sitting with Sulayman ibn Sard and Khalid ibn ‘Urfutah, and they stated that a man had died of a stomach disease, and they wished that he had attended his funeral. One of them said to the other: Didn’t the Messenger of Allah (blessings and peace of Allah be upon him) say, “Whoever dies of a stomach disease will never be tormented in his grave”? And the other one said: Yes indeed. According to another report: You are right. (Al-Nasa’i, Ahmad; Sahih)

Al-Muzhiri said, “Regarding the words ‘Whoever dies of a stomach disease will never be tormented in his grave’, perhaps the reason for that is that severe stomach pain will be an expiation for his sins, so he will not be punished in the grave.”