The Grave

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The Grave (1-9)

Dr. `Umar S. al-Ashqar



1 - The Terrors of the Grave Haani', the freed slave of 'Uthmaan ibn 'Affaan, narrated that whenever 'Uthmaan (may Allah be pleased with him) stood over a grave he would weep until his beard would be wet. It was said to him, "You remember Paradise and Hell and you do not weep, but when you remember the grave you weep?" He said, "I heard the Messenger of Allah say:
'The grave is the first stage of the Hereafter. Whoever passes through it safely, whatever comes after that will be easier for him, but if he does not pass through it safely, whatever comes after that will be harder for him.'"

He said, "And I heard the Messenger of Allah say,
'I have never seen any (disturbing) scene, more terrifying than the grave. '"

This is narrated by Tirmidhi. [1]Because what comes after the grave will be easier for the one who passes through it safely, when the believer is shown in his grave the delights that Allah has prepared for him, he will say, "O' Lord, hasten the coming of the Hour, so that I may go back to my family and my wealth. " [2] But when the disbeliever or evildoer sees the intense torment that Allah has prepared for him, he will say, despite the torment that he is suffering, "O' Lord, do not let the Hour come" [3] - because what is yet to come is even worse and more terrifying.

The darkness of the grave
At the time of the Messenger a woman died who used to clean the mosque. The Messenger noticed that she was not there. They told him that she died during the night and buried her. They did not like to wake him up. He asked his Companions to show him her grave, then he went to her grave and prayed for her. Then he said,
"These graves are full of darkness, but Allah illuminates them for their occupants by virtue of my praying for them." This is narrated by Bukhari, Muslim, Abu Dawood, Ibn Maajah, Al-Bayhaqi and Ahtmad. [4]

2 - The Squeezing of the Grave
When the deceased is placed in his grave, he is squeezed in a manner from which no one, great or small, righteous or immoral, can escape. It is narrated in the ahaadeeth that Sa'd ibn Mu'aadh was squeezed, and he was the one at whose death the Throne shook and for whom the gates of heaven were opened, and whose funeral was attended by seventy thousand angels. In Sunan an-Nasaa'i it is narrated that Ibn 'Umar (may Allah be pleased with him) related: "The Messenger of Allah (blessings and peace be upon him) said:
'This one at whose death the Throne shook, for whom the gates of heaven were opened, and whose funeral was attended by seventy thousand angels, has been squeezed once, then relieved him."[5]

In Musnad at-Imam it is also reported from Ibn 'Umar that the Messenger of Allah said:
"There is squeezing in the grave; if anyone were to have been saved from it, it would have been Sa'd ibn Mu'aadh."[6]

In Musnad at-Tabaraani al-Kabeer and Musnad at-Tabaraani alAwsat it is narrated from Ibn 'Abbaas that the Messenger of Allah said:
"If anyone were to have been saved from the squeezing of the grave, it would have been Sa'd ibn Mu'aadh. He was squeezed once, then released." [7]

All these texts indicate that the squeezing of the grave is inevitable for every person, even children are not spared of this. In Musnad atTabaraani al-Kabeer it is narrated from Abu Ayyoob with a isnad, and in Musnad at-Tabaraani al-Awsat and Al-Kaamil from Ibn 'Adiy from Anas, that the Messenger (blessings and peace be upon him) said:
"If anyone were to have been saved from the squeezing of the grave, it would have been this child." [8]
(Continued)


[1] Tirmidhi and Ibn Maajah. Tirmidhi said, this is a ghareeb hadith. See Mishkaat Al-Masabeeh, 1/48; Jaami' al-Usool 11/164. Shaykh Naasir said in his commentary on Al-Mishkaat, its isnad is hasan. See Saheeh al-Jaami' as-Sagheer, 2/85

[2] From the hadith of Al-Baraa'.

[3] From the hadith of Al-Baraa'.

[4] Ahkaam al-Janaa'iz, p. 87

[5] Nasaa'i: Kitaab al-Janaa 'iz, Baab l)ummat al-Qabr wa l)agh(atuhu, 4/100. Shaykh al-Albaani said in Mishkaat (1149): its isnad is according to the conditions of Muslim.

[6] Shaykh al-Albaani said in al-Jaami' (2/236), its isnad is

[7] al-Jaami' (5/71), its isnad is

[8] Ibid

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The Grave (2-9)

Dr. `Umar S. al-Ashqar


3 - The Trial (Fitnah) of the Grave
(1) How will this trial be?
When a person is placed in his grave, two angels come to him in a frightening form. In Sunan at-Tirmidhi it says: "When the deceased - or when one of you - is buried, two black and blue angels come to him, one of whom is called Al-Munkar and the other An-Nakeer.

They say, 'What did you say about this man?' and he tells them what he used to say, 'He is the slave of Allah and His Messenger. I bear witness that there is no god except Allah and that Muhammad is His slave and Messenger...' But if he was a hypocrite, he says, 'I heard the people saying something and I said likewise; I don't know ...." [1]

According to the hadith narrated by Al-Baraa' ibn 'Aazib, the Messenger (blessings and peace be upon him) said:
"Two (very harsh) angels come to him (and treat him roughly) and make him sit up. They say to him, 'Who is your Lord? What is your religion? Who is your Prophet?' This is the last trial to which the believer is subjected. This is what Allah refers to in the aayah:
“Allah will keep firm those who believe, with the word that stands firm in this world ...” (Qur'an Surah Ibrahim, 14: 27)
So he says, 'My Lord is Allah, my religion is Islam and my Prophet is Muhammad.’ Then a voice cries out from heaven, 'My slave has spoken the truth.'"

And he said concerning the kaafir or evildoer: "Two (very harsh) angels come to him (and treat him roughly) and make him sit. They say to him, 'Who is your Lord?' He says, 'Oh, oh, I don'tknow.' They say to him, 'What is your religion?' He says, 'Oh, oh, I don'tknow.' They say, 'What do you say about this man who was sent among you?' He cannot remember his name, so they tell him, 'Muhammad.' He says,
'Oh, oh, I don't know. (I heard people saying such and such.' They say to him, 'May you never know and may you never say what the people said!') Then a voice calls out, 'My slave is lying ...’[2]

It is narrated from Anas the Messenger of Allah (blessings and peace be upon him) said:
"When a person is placed in his grave, and his companions leave him, he can hear their footsteps. When they have left, two angels come to him, get him sit and say, 'What did you say about this man, Muhammad?' The believer says, 'I bear witness that he is the slave of Allah and His Messenger ... ' But the kaafir or hypocrite (in one report: the kaafir and the hypocrite) says, 'I don't know. I used to say what the people were saying about him.' It is said to him, 'May you never know and may you never say what the people said!'" This is narrated by Bukhari, Muslim, Abu Dawood and Nasaa'i. [3]

At first, the Messenger of Allah (blessings and peace be upon him) did not know that this ummah would be tried in the grave. Then Allah revealed this knowledge to him. 'Urwah ibn az-Zubayr narrated that his maternal aunt 'Aa'ishah said:
"The Messenger of Allah came to me, and there was a Jewish woman with me. She was saying, 'Do you think that you will be tested in the grave?' The Messenger of Allah was alarmed, and said, 'The Jews will be tested.'" 'Aa'ishah said, "Several nights passed, then the Messenger of Allah said,
'Do you know that it has been revealed to me that you will be tested in the grave?'
'Aa'ishah said: "I heard the Messenger of Allah after that seeking refuge with Allah from the torment of the grave.'" [4]

(2) Will the kaafir be tested in his grave?
The that we have quoted indicate that the kuffaar will be tested in their graves. But Al-HIakeem at-Tirmidhi, Ibn 'Abd al-Barr and Suyooti [5] held a different view. Al-Hakeem at-Tirmidhi quoted as evidence, that they will not be questioned, the fact that when previous nations refused to respond to their Messengers, the punishment was hastened upon them, unlike this ummah from whom the punishment is withheld. The Messenger has been sent with the sword, so whoever enters Islam for fear of being killed, then becomes a hypocrite, will be punished in his grave. But what he says is subject to further discussion, because Allah did not destroy the disbelievers of other nations after He had sent down the Tawraat.[6]

Ibn 'Abd al-Barr quoted as evidence the hadith in which the Prophet said: "This ummah will be tested in their graves"; some versions say, "will be questioned." [7]The refute this understanding, and indicate that this is not limited to the believers or to this ummah.

'Abd al-Haqq al-Ishbeeli, Ibn al-Qayyim, Ququbi, As-Safaareeni and others were of the view that the questioning (in the grave) includes all people.[8]

(3) Will anybody other than those who are accountable be tested?
The trial of the grave is something which will happen to all of those who are accountable, apart from the Prophets[9] - there is some scholarly dispute as to whether they are subject to it - and the shuhadaa' (martyrs), muraabitoon (those who guard the borders of Islam) and others who, it is stated in the texts, will be spared this trial, as we shall see in more detail below.

There is also some dispute concerning young children and the insane. Some of the scholars, including Al-Qaadhi Abu Ya'laa and Ibn 'Aqeel, said that they will not be tested, on the grounds that the test is for those who are accountable; those from whom the pen has been lifted (i.e., their deeds are not being recorded because they are not accountable) are not included in this test, because there is no point in questioning them about something for which they are not accountable.

Others said that they will be tested. This is the view of Abul-Hakeem al-Hamadaani and Abul-Hasan ibn 'Abdoos, who narrated it from the companions of Ash-Shaafa'i. Maalik and others narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah offered the funeral prayer for a child, then he said,
"O' Allah, protect him from the torment of the grave and the trial of the grave."

This view is in accordance with the views of those who say that they will be tested in the Hereafter and that they will be accountable on the Day of Resurrection. This is the view of most of the scholars and of Ahl as-Sunnah among the scholars of hadith and kalaam. This is what is mentioned by Abul-Hasan al-Asha'ri from Ahl as-Sunnah, and he favoured this view; this is also what is implied by the statements of Imam Ahmad.[10]

(Continued)


[1] Tirmidhi, Kitaab al-Janaa'iz, Baab Maa jaa'a fi 'adhaab al-qabr, 3/383. Tirmidhi said, (it is) a ghareeb hasan hadith. The editor, Shaykh Ahmad Shaakir, said: It is not narrated by any of the authors of the six books, apart from Tirmidhi. Shaykh Naasiruddin al-Albaani indicated that it is Hasan in Saheeh al-Jaami' as-Sagheer, 11259, and he narrated it in Silsilat al-Ahaadeeth al-Saheehah, hadith no. 139.

[2] A saheeh hadith.

[3] Jaami' al-Usool, 11/173.

[4] Muslim, Kitaab al-Masaajid wa Mawaadi' as-Salah, Baab lstihbaab al-Ta'awwudh min 'Adhaab al-Qabr, hadith nos. 584, 1/410

[5] Lawaami' al-Anwaar al-Bahiyyah, 2/10

[6] See Lawaami' al-Anwaar al-Bahiyyah by As-Safaareeni, 2/10

[7] Lawaami' al-Anwaar al-Bahiyyah by As-Safaareeni, 2/10; Tadhkirat al-Qurtubi, 147.

[8] Lawaami' al-Anwaar al-Bahiyyah by As-Safaareeni, 2/l 0; Tadhkirat al-Qurtubi,.

[9] Majmoo' al-Fataawa, 4/257 72 The Grave.

[10] See Majmoo' al-Fataawa, by Shaykh al-Islam Ibn Taymiyah, 4/257, 277.

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The Grave (3-9)

Dr. `Umar S. al-Ashqar


4 - The Torment and Blessing of the Grave
(1) The ahaadeeth about the torment and blessing of the grave are mutawaatir
The commentator on At-Tahaawiyyah said: "The reports from the Messenger of Allah which confirm the torment and blessing of the grave, as a person deserves, and the questioning by the two angels, reach the level of mutawaatir.[1] So it is obligatory to accept these facts and believe in them, but we do not discuss how these things occur, because the (human) mind is not able to comprehend how they happen, for it is something which is not known in this world. Islam does not teach anything that contradicts common sense, although it may tell of things that are beyond the human imagination. When the soul returns to the body (in the grave), this does not happen in the same manner in which it happens in this world; it happens in a way that is different from what is known in this world."[2]

Elsewhere he said: "Know that the torment of the grave is the torment of Al-Barzakh. Everyone who dies and deserves punishment will receive his share of it, whether he is buried in a grave or not, whether he is eaten by wild animals or burned until he becomes ashes which are blown away by the wind, whether he is crucified, or drowned at sea. His soul and his body will experience the same torment as those who are buried in graves, and he will be made to sit up (to be questioned) and his ribs will interlock (when he is squeezed by the earth), and so on, as was narrated. It is essential to understand what the Messenger meant, without adding or taking away anything."[3]

The heretics and those Muslim scholars who adopted the philosophers' way of thinking denied the torment of the grave, and said that it is not real. They cited as evidence the fact that graves had been opened and none of the things described in the reports had been seen.[4]

It was also denied by the Khawaarij and by some of the Mu'tazilah, such as Diraar ibn 'Amr and Bishr al-Mareesi. They were opposed by all of the Ahl as-Sunnah, and by most of the Mu'tazilah.[5]

They disbelieved in something without examining the matter thoroughly. They thought that their eyes could see everything and that their ears could hear everything. Nowadays we understand mysteries of the universe which our ears and eyes are unable to hear and see. Whoever believes in Allah believes in what He tells us.

There are verses in the Qur'an which point towards the torment of the grave. Bukhari discussed the torment of the grave in Kitaab al-Janaa'iz, in which he includes a chapter entitled Baab ma jaa'a fi 'Adhaab al-Qabr, in which he quotes the aayaat:
“... And if you could but see when the Zaalimoon [polytheists and wrongdoers] 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' ...” (Qur'an Surah Al-An’am, 6: 93)

“... We shall punish them twice and thereafter they shall be brought back to a great [horrible] torment.” (Qur'an Surah At-Tawbah, 9: 101)

“... While an evil torment encompassed Fir'awn's [Pharaoh] people. The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established [it will be said to the angels]: 'Cause Fir'awn's [Pharaoh] people to enter the severest.” (Qur'an Surah Ghafir, 40: 45-46)

The first aayah which Bukhari quoted is speaking of how the angels punish the kuffaar at the moment of death, as we have discussed above. The second aayah indicates that there are two torments which will befall the munaafiqeen before the torment of the Day of Resurrection; the first is that which Allah sends upon them in this world, either as a punishment from Him or at the hands of the believers, and the second punishment is the torment of the grave. Al-Hasan said: "(This means) We shall punish them twice, the punishment in this world and the torment of the grave."[6] At-Tabari said: "It is most likely that one of these two times is the torment of the grave, and the other may be any of the things that we have mentioned previously, such as hunger, being taken prisoner, being killed, being humiliated, etc."[7]

The third aayah offers clear evidence in support of Ahl as-Sunnah who believe in the torment of the grave, for Allah states clearly that the people of Pharaoh are exposed to the Fire morning and afternoon, and this happens before the Day of Resurrection, because Allah then says, “... And on the Day when the Hour will be established [it will be said to the angels]: Cause Fir'awn's [Pharaoh] people to enter the severest torment!'” (Qur'an Surah Ghafir, 40: 46)

Al-Qurtubi said: "The majority believes that this exposure (to the Fire) takes place in Al-Barzakh. This is the evidence which confirms the torment of the grave."[8]

Further Qur'anic evidence which clearly points to the torment of the grave is to be found in the aayah,
“Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter ...” (Qur'an Surah Ibrahim, 14:27)

According to the hadith narrated by Al-Baraa' ibn 'Aazib, the Prophet said:
"When the believer is made to sit in his grave, he testifies that there is no god except Allah and that Muhammad is the Messenger of Allah, that is (what is meant by) the aayah, ... Allah will keep firm those who believe, with the word that stands firm.” (Qur'an Surah Ibrahim, 14: 27)

Another report adds: "(The aayah),
“‘Allah will keep firm those who believe' ...” (Qur'an Surah Ibrahim, 14: 27) was revealed concerning the torment of the grave."[9]

'Aa'ishah narrated that a Jewish woman came to her and mentioned the torment of the grave, and said to her, "May Allah grant you refuge from the torment of the grave.' 'Aa'ishah asked the Messenger about the torment of the grave, and he said, "Yes, the torment of the grave." 'Aa'ishah (may Allah be pleased with her) said, "After that I never saw the Messenger of Allah pray, but he sought refuge with Allah from the torment of the grave." Ghandar added, "The torment of the grave is real." This is narrated by Bukhari.[10]

In Muslim it is narrated that 'Aa'ishah said, "Two of the old Jewish women of Madeenah came to me and said, 'The occupants of the graves are being tormented in their graves.' I did not believe them, and I did not want to believe them. Then they left, and the Messenger of Allah came in. I said to him, 'O Messenger of Allah, two of the old Jewish women of Madeenah came to me, and they claimed that the occupants of the graves are being tormented in their graves.' He (blessings and peace be upon him) said,
'They spoke the truth, for they are tormented with a torment which the animals can hear.’

She said: "After that I never saw him pray, but he sought refuge with Allah from the torment of the grave."[11]

Because of the seriousness of the matter, the Messenger of Allah (blessings and peace be upon him) used to teach his companions about it, and he also delivered a sermon on it. In Bukhari it is narrated that Asmaa' bint Abi Bakr "The Messenger of Allah (blessings and peace be upon him) stood up to deliver a khutbah. He mentioned the trial of the grave with which each person will be tested. When he mentioned that, a nervous hubbub arose among the Muslims." This is narrated by Bukhari[12] and Nasaa'i. Nasaa'i added: "I was unable to understand what the Messenger of Allah (blessings and peace be upon him) was saying. When the hubbub died down, I asked a man who was near me, 'May Allah bless you, what did the Messenger of Allah (blessings and peace be upon him) say at the end?' He said: '[The Messenger of Allah (blessings and peace be upon him)] said:
"It has been revealed to me that you will be tested in your graves (with a trial) that is similar to the trial of the Dajjaal."[13]

(Continued)


[1] Report from a number of chain of narrators.

[2] Sharh al- 'Aqeedah af-Tahaawiyyah, P 450

[3] Sharh al- 'Aqeedah at-Tahaawiyyah, P 451

[4] Tadhkirat al-Qurtubi, 125

[5] Fath al-Baari, 31233

[6] Fath al-Baari, 3/233

[7] Ibid

[8] Ibid, 11/233

[9] Bukhari; Kitaab al-Janaa'iz, Baab ma jaa'a fi 'Adhaab al-Qabr, Fath al-Baari, 3/231

[10] Ibid

[11] Muslim, Kitaab al-Masaajid, Baab Isti/Jbaab at-Ta 'awwudh min 'Adhaab al-Qabr, 11411

[12] Bukhari, Kitaab al-Janaa'iz, Baab maa jaa'a fi 'Adhaab al-Qabr, Fath al-Baari, 3/232

[13] Nasaa'i, see Jaami' al-Usool, 11/170

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The Grave (4-9)

Dr. `Umar S. al-Ashqar


The Messenger of Allah heard the voices of those who were being tormented
Allah gave His Messenger (blessings and peace be upon him) the ability to hear those who were being tormented in their graves. According to the hadith narrated by Muslim from Zayd ibn Thaabit (may Allah be pleased with him) he said: "Whilst the Prophet was in the garden of Banu-Najjaar, on his mule, and we were with him, his mule took a different route and nearly threw him. There were graves there, six or five or four. He said, 'Who knows whose graves these are?' A man said, 'I do.' He said, 'When did these people die?' He said, 'They died at the time of shirk.' He said, 'This ummah will be tested in their graves. Were it not that you might become afraid to bury one another, I would pray to Allah to make you hear what I can hear of the torment of the grave.'"[1]

Bukhari, Muslim and Sunan an-Nasaa'i, narrated that Abu Ayyoob "The Messenger of Allah (blessings and peace be upon him) went out after the sun had set, and heard a sound. He said, 'Jews are being tormented in their graves.'"[2]

Further evidence that the Messenger of Allah (blessings and peace be upon him) heard those who were tormented in their graves is to be found in the hadith narrated by Bukhari and Muslim from Ibn 'Abbaas, in which it says that the Messenger of Allah (blessings and peace be upon him) passed by two graves and said,

"They are being punished, but they are not being punished for any major sin ..." This hadith will be quoted in full below, In sha Allah.

People other than the Messenger heard the voices of those who were being tormented.
Some people still speak of having heard or seen those who are being tormented in their graves; among them are trustworthy people who are known to be sound in their religious commitment and honesty.

Ibn Taymiyah says concerning this: "This has happened to many people of our own times both whilst awake and in their dreams. They know that and believe it. We know of many stories of that nature."[3]

Elsewhere, in the context of refuting those who deny the torment of the grave, he says: "It is known that when a person is asleep, his soul may sit, stand and walk; it goes and speaks and does things whilst it is still connected to his body, so his body and soul may feel delight or torment, even though his body is lying down, his eyes are shut, his mouth is closed and his limbs are still, but they may move because of the strength of the dream, and he may stand up, walk, speak or scream because of the intensity of what is happening inside him. This is similar to what happens to the deceased in his grave, for his soul sits up, is questioned, is blessed or punished, and screams. This is connected to his body, although it is lying in its grave. It may be so intense that it affects his body and he might be seen coming out of his grave with the marks of punishment on him. The angels of torment are appointed over him, so his body moves and walks and emerges from its grave. More than one person has heard the voices of those who are being tormented in their graves, and some of those who have emerged from their graves whilst being tormented have been seen, as have some of those who sit up when the torment becomes intense.

But this does not necessarily happen in the case of every person who is tormented, just as not every sleeping person necessarily sits up because of the things he is seeing (in his dreams). It depends on how intense the matter is."[4]

(2) Description of the blessings and torment of the grave
According to the hadith of Al-Baraa' ibn 'Aazib, the Messenger (blessings and peace be upon him) said that the angels question the believer in his grave and when he answers well, "a voice cries out from heaven, 'My slave has spoken the truth; supply him with furnishings from Paradise and clothe him from Paradise, and open for him a gate to Paradise.' So there comes to him some of its fragrant scent, and his grave is expanded for him as far as the eye can see. There comes to him (according to one report, there appears to him) a man with a handsome face, fine clothes and a pleasant scent. He says, 'Receive the glad tidings of that which will delight you. (Receive the glad tidings of the pleasure of Allah, and Gardens in which is everlasting joy). This is your day which you were promised.' (The deceased) says, '(May Allah bless you), who are you? Your face is a face which portends good.' He says, 'I am your righteous deeds. (By Allah, all I ever knew of you was that you were quick to obey Allah and slow to disobey Him; may Allah reward you with good).' Then a door to Paradise is opened for him, and a door to Hell, and it is said, 'This would have been your place had you disobeyed Allah, but Allah has replaced it with this for you.'

And when he sees what is in Paradise, he says, 'O Lord, hasten on the Hour, so that I may return to my family and my wealth.' (And it is said to him, 'Be calm and feel at ease.)"

And the Prophet (blessings and peace be upon him) said that after the kaafir or evildoer has given a bad reply (to the angels' questions), "a voice cries out from heaven, saying 'He has lied. Supply him with furnishings from Hell, and open a door to Hell for him.' So there comes to him some of its heat and hot wind. His grave compresses him until his ribs interlock. Then there comes to him (according to one report, there appears to him) a man with an ugly face, horrible clothes and a foul stench. He says, 'Receive the tidings of that which will distress you. This is your day which you were promised.' (The deceased) says, '(May Allah curse you), who are you? Your face portends evil.' He says, 'I am your evil deeds. (By Allah, all I ever knew of you was that you were slow to obey Allah and quick to disobey Him) (may Allah requite you with evil.)' Then Allah appoints over him one who is blind, deaf and dumb, in whose hand is an iron rod which, if he were to strike a mountain with it, it would turn to dust. He strikes him with it until he turns to dust, then he is restored to his former state, and he is struck again. He utters a scream which everything can hear except for mankind and the jinn. Then a door to Hell is opened for him, and his grave is furnished from Hell.) And he says, 'O' Lord, do not let the Hour come. '"[5]

According to the hadith of Anas, when the believing slave answers the questions in his grave truthfully, "It is said to him, 'Look at your place in Hell, which Allah has replaced with a place in Paradise."'

The Prophet (blessings and peace be upon him) said: "He is shown them both." Qataadah said: "He mentioned that his grave would be expanded for him." In the hadith of Anas it says that after the kaafir or hypocrite answers those questions in the grave wrongly, it is said to him "May you never know and may you never say what the people said!" Then he is struck between the ears with an iron hammer, and he utters a scream which everything can hear except for mankind and the jinn. This is narrated by Bukhari and Muslim; the version referred to here is narrated by Bukhari. Muslim says: "When a person is placed in his grave ... " Then he mentioned something similar to the above, then he said: "We were told that (his grave) is expanded for him by seventy cubits, and it is filled with green until the Day when they will be resurrected." According to a report narrated by Abu Dawood, after the believing slave has been questioned and has answered, "He is taken to a house in Hell which was for him, and it is said to him, 'This was for you, but Allah has saved you and has replaced it with a house in Paradise.' Then it is shown to him, and he says, 'Let me go and tell my family.' It is said to him, 'Settle down. '"[6]

What these all aadeeth indicate is that everyone (deceased) will be shown his final abode in his grave as long as he will remain in the grave. This was stated clearly by the Messenger (blessings and peace be upon him. According to the hadith narrated by 'Abdullah ibn 'Umar (may Allah be pleased with them both), "The Prophet (blessings and peace be upon him) said, 'When anyone of you dies, he is shown his abode morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell. And it is said to him, 'This is your place until Allah resurrects you on the Day of Resurrection. '"[7]

In Sunan at-Tirmidhi it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger (blessings and peace be upon him) said that the two angels say to the believing slave, after he has answered their questions correctly: "We knew that you would say that." Then his grave is expanded for him, seventy cubits by seventy, and it is illuminated for him. Then it is said to him, 'Sleep." He says, "Let me go back to my family and tell them." They say, "Sleep like the bridegroom who will not be woken by anyone except the dearest of his family to him, until Allah resurrects you from your place of rest." But they say to the hypocrite, "We knew that you would say this." Then it is said to the earth, "Squeeze him."

So it squeezes him until his ribs interlock, and he will be tormented until Allah resurrects him from his grave.[8]
(Continued)

[1] Muslim in his Saheeh, Kitaab al-Jannah, Baab 'Ard Maq'ad al-Mayit min al-Jannah aw an-Naar 'alayhi, 4/2199

[2] Jaami' al-Usool, 11/172

[3] Majmoo' al-Fataawa, 24/376

[4] Ibid

[5] A Saheeh hadith.

[6] See these reports in Jaami' al-Usool, 11/173

[7] Bukhari, Kitaab al-Janaa 'iz, Baab al-Mayit yu'rad 'alayhi Maq'adahu fil Ghadaat wal- 'Ashaa, Fath al-Baari, 3/243. Muslim, Kitaab al-Jannah, Baab 'Ard Maq'ad al-Mayyit min al-Jannah aw an-Naar, 4/2199, hadith no. 2866

[8] A hasan hadith by Tirmidhi, Kitaab al-Janaa'iz, Baab ma jaa 'a fi 'Adhaab al-Qabr, 3/383, hadith no. 107

[ابوالوليد المسلم]

The Grave (5-9)

Dr. `Umar S. al-Ashqar


(3) Are the Muslims punished in their graves?
Al-Qurtubi said: "Abu Muhammad 'Abd al-Haqq said: know that the punishment of the grave is not confined only to the kaafireen or the munaafiqeen; some of the believers will also have a share of that, each according to his deeds and what he has earned by his mistakes and errors."[1] The evidence that the believer may be punished in his grave because of the large number of sins he has committed will be quoted in detail in the following section.

(4) Reasons for the punishment of the grave
"The reasons for which people may be punished in their graves fall into two categories, general and specific. In the general category, people may be punished for their ignorance of Allah, for disobeying His commands and for committing sin."[2]

In the specific category, the texts mention many examples; below we shall quote those which we have come across in the ahaadeeth.

(i) and (ii) Not taking precautions to prevent oneself from being soiled with urine, and spreading slander[3]
Bukhari and Muslim narrated from Ibn ‘Abbas (may Allah be pleased with him) that "The Prophet (blessings and peace be upon him) passed by two graves and said, 'They are being punished but they are not being punished because of any major sin.' Then he said, 'Yes, one of them used to go around spreading slander, and the other used not to take precautions to prevent himself from being soiled with urine.' Then he took a fresh branch, broke it in two, and planted each part on a grave, then he said, 'Perhaps it may reduce for them, so long as this does not dry out.'"[4]

Nasaa'i narrated that ‘Aa’ishah (may Allah be pleased with her) said: "A Jewish woman visited me and said, 'The torment of the grave is because of urine.' I said, 'You are lying.' She said, 'Indeed (it is true). We clean our skin and clothes of it.' The Messenger of Allah (Blessings and peace be upon him) was going out to pray, and our voices were loud. He said, 'What is happening?' I told him what she had said, and he said, 'She spoke the truth.'" ('Aa'ishah) said: "After that, he never prayed but at the end of the prayer he would say, 'Rabba Jibraa'eel wa Mikaa'eel wa Israafeel, a'idhni min harr annaar wa 'adhaab al-qabr (Lord of Jibraa'eel, Mikaa'eel and Israafeel, protect me from the heat of Hellfire and the torment of the grave).'"[5]

This hadith refers to that the Children of Israel used to cleanse their skin and clothes of urine it was part of the religious teachings which Allah prescribed for them. Thus, anyone who does not pay heed to it will be punished in his grave. According to the hadith of 'Abd ar-Rahmaan ibn Hasanah, the Messenger of Allah (Blessings and peace be upon him) said,

"Do you not know what happened to a man from among the Children of Israel? If any urine fell onto their clothes, they would cut out the part of the garment that it had fallen onto. He told them not to do that, and he was punished in his grave for that."[6]

The Messenger of Allah (Blessings and peace be upon him) told us that most of the punishment in the grave is because of urine. Anas (may Allah be pleased with him) narrated that the Messenger of Allah (blessings and peace be upon him) said: "Protect yourselves from urine, for most of the torment of the grave is because of it."

It is also narrated by Ibn ‘Abbas (may Allah be pleased with him) with the wording, "Most of the punishment of the grave is because of urine, so protect yourselves from it." And it is narrated by Abu Hurayr'ah (may Allah be pleased with him) with the wording, "Most of the punishment of the grave is because of urine."[7]

(iii) Ghalool (taking from the war booty by stealth before it is distributed)
Another of the sins for which a person will be punished in the grave is ghalool. More than one saheeh hadith has been narrated concerning this. It is narrated that Abu Hurayrah said: "A man gave as a gift to the Messenger of Allah (Blessings and peace be upon him) a slave who was called Mid'am. Whilst Mid'am was bringing down a saddle for the Messenger of Allah (Blessings and peace be upon him), an arrow came out of nowhere and killed him. The people said, "How fortunate he is! Paradise is his," but the Messenger of Allah (Blessings and peace be upon him) said, "No, by the One in Whose hand is my soul, the cloak which he took from the war-booty on the day of Khaybar before the booty had been shared out will bum him with fire." When the people heard that, a man came and brought one or two shoelaces to the Prophet (Blessings and peace be upon him) and said, "A shoelace of fire" or "Two shoelaces of fire." (Reported by Bukhari and Muslim[8]

It is narrated that 'Abdullah ibn 'Amr said, "A man called Karkarah was appointed in charge of the luggage of the Prophet (blessings and peace be upon him). He died, and the Messenger of Allah (blessings and peace be upon him) said, 'He is in Hell.' They went and found a cloak which he had taken by stealth from the war-booty." [Reported by Bukhari][9]

(iv) to (vii) Lying, neglecting the Qur'an, zinaa and ribaa
Allah showed His Messenger (blessings and peace be upon him) different kinds of things for which some sinners will be punished. Bukhari narrated that Samurah ibn Jundub said: "When the Prophet (blessings and peace be upon him) had prayed, he would tum to face us and ask, 'Who among you has seen a dream this night?' If anyone had seen a dream, he would describe it, and say whatever Allah willed he should say.

One day he asked us, 'Has any one of you seen a dream?' and we said, 'No.' He said, 'But last night I saw (in a dream) that two men came to me, took me by the hand and accompanied me to the Holy Land. There was a man sitting and another man standing with an iron hook in his hand. - Some of our companions said, narrating from Moosa (Moses), an iron hook in his hand, which he inserted into one comer of his mouth then tore (his face) to the back of his head, then he did the same on the other side. Then his face was restored, and the same thing happened again.

I (the Messenger) asked, "What is this?" They said, "Keep going." So we kept going until we came to a man who was lying on his back, with another man standing at his head, holding a rock or a stone with which he smashed his head. After he struck him, the rock rolled away and he ran after it. By the time he brought it back, the other man's head had been restored, and he struck it again.

I asked, "What is this?" They said, "Keep going." So we kept going until we came to a hole like a tannoor (a kind of oven) which was narrow at the top and wide at the bottom, under which a fire was lit. When it came near they rose up until they almost came out of it, and when it died down they went back down into it. In it were naked men and women.

I querried, "What is this?" They said, "Keep going." So we kept going until we came to a river of blood, in which a man was standing, and on the river bank was another man before whom were some stones.- Yazeed and Wahb ibn Jareer said, narrating from Jareer ibn Haazim: on the river bank was a man, towards whom the man who was in the river started walking. When he wanted to come out, he threw a stone into his mouth and he went back to where he was before. And every time he wanted to come out, he threw a stone into his mouth and he went back to where he was before. - I questioned, "What is this?" They said, "Keep going." So we kept going until we came to a green garden, in which there was a great tree, at the foot of which was an old man and children. In front of the tree there was a man stoking a fire. They took me up the tree, and took me into a house, and I never saw any finer house than that. In it there were old men, young men, women and children. Then they took me out of the house and up the tree, and into a house which was even better, in which there were old men and young men.

I said, "Tonight you have taken me around; tell me about the things that I have seen." They said, "Yes, (we will do that). The one whom you saw with his cheeks been tom open was a liar who used to tell lies which would spread far and wide. What you saw will be done to him until the Day of Resurrection. The one whom you saw with his head being smashed was a man to whom Allah taught the Qur'an, but he slept (and ignored it) at night and he did not act upon it by day. That will be done to him until the Day of Resurrection. The ones whom you saw in the hole are the adulterers (those who commit zinaa), and the one whom you saw in the river was one who consumed ribaa. The old man at the foot of the tree was Ibraaheem [(Abraham) (Peace be upon him)] and the children around him were the children of mankind (who died in childhood). The one who was stoking the fire was Maalik, the Keeper of Hell. The first house which you entered is the home of the believers in general, and this house is the home of the shuhadaa' (martyrs). I am Jibreel (Gabriel), and this is Mikaa'eel. Now raise your head." So I raised my head, and I saw above me something like a cloud. They said, "This is your house." I said, "Let me enter my house." They said, "You have not yet completed your life on earth. When you complete it, you will come to your house.""[10]

(Continued)

[1] Tadhldrat al-Qur(ubi, 146

[2] Lawaami' al-Anwaar al-Bahiyyah, 21l7

[3] Nameemah: the meaning is to spread gossip for the purpose of stirring up trouble between people.

[4] Bukhari, Kitaab al-Janaa 'iz, Baab 'Adhaab al-Qabr min al-Gheebah wal-Bawl, Fath al-Baari, 3/242; this version is narrated by him. Also Muslim, Kitaab al-Eemaan, Baab ad-Daleel 'ala Najaasat al-Bawl, l/240, hadith no, 292; and by Nasaa'i, 4/106

[5] Nasaa'i, see Jaami' al-Usool, 1l/167

[6] Attributed in saheeh al-Jaami' (l/416) to Abu Dawood, Tirmidhi, Ibn Maajah, Ibn Hibbaan and Al-Haakim

[7] This is narrated by Shaykh Naasir in Irwaa' al-Ghaleel. He said, (it is) Saheeh. He attributed the report of Anas to Ad-Daaraqutni, the report of Ibn 'Abbaas to Ad-Daaraqutni, Al-Haakim, Al-Bazzaar and At-Tabaraani, and the report of Abu Hurayrah to Ibn Abi Shaybah, Ibn Maajah, AI-Aajuri, AI-Haakim and Al;imad. See Irwaa' al-Ghaleel, 1/311, hadith no., 280

[8] Mishkaat al-Maraabeeh, 2140!

[9] Mishkaat al-Maraabeeh, 21402

[10] Bukhari in Kitaab al-Janaa 'iz, Fath al-Baari, 3/251

[ابوالوليد المسلم]

The Grave (6-9)

Dr. `Umar S. al-Ashqar


The debtor is detained in his grave by his debt
One of the things that adversely affect the deceased in his grave is his debt. It is narrated from Sa'd ibn al-Atwal (may Allah be pleased with him) that his brother died and left behind three hundred dirhams, and he left children. He said, "I wanted to spend it on his children, but the Prophet of Allah (blessings and peace be upon him) said to me, 'Your brother is being detained by his debt, (so go and) pay off his debts.' (So I went and paid off his debts, then I came back). I said, 'O' Messenger of Allah, I have paid them off, except for two dinars which a woman claimed, but she had no proof.' He said, 'Give them to her, for she is right.' (According to another report, 'for she is telling the truth')."[1]

The Messenger (blessings and peace be upon him) said that this Sahaabi was being detained because of his debt. This detention may be explained by another hadith in which the Messenger (blessings and peace be upon him) said: "He is being kept from Paradise because of his debt."

According to the hadith narrated by Samurah ibn Jundub, "The Prophet (blessings and peace be upon him) performed the funeral prayer (according to another report, he prayed Fajr), and when he finished, he said,

'Is there anybody here from the family of So and so?' [The people kept quiet, for if he asked them something they would keep quiet (out of respect)]. He said that a few times (three times, and no one answered). (Then a man said, 'Here he is.') A man stood up at the back of the people, dragging his lower garment. [The Prophet (blessings and peace be upon him) said, 'What kept you from answering me the first two times?] I did not hint at your name except for a good reason. So and so - and he mentioned a man from among them - is being kept away because of his debt (from Paradise. If you wish, you can ransom him, or if you wish you can leave him to the punishment of Allah).' If only you could have seen his family and those who had anything to do with him getting up and paying off his debts (until there was no one left to make any demands of him)."[2]

The torment of the dead because of the weeping of the living
When 'Umar ibn al-Khattaab (may Allah be pleased with him) was stabbed, Suhayb called upon him weeping and saying, "O' my brother, O' my friend!" 'Umar (may Allah be pleased with him) said, "O' Suhayb, are you weeping for me when the Messenger of Allah (blessings and peace be upon him) said, 'The deceased is tormented because of some of the weeping of his family for him? '"[3]

‘Aa’ishah (may Allah be pleased with her) denied that the Messenger (blessings and peace be upon him) said this hadith. In Bukhari it is narrated that after 'Umar died, 'Ibn 'Abbaas mentioned to 'Aa'ishah what 'Umar had said. She said, "May Allah have mercy on 'Umar. By Allah, the Messenger of Allah did not say that Allah would punish the believer for his family's weeping over him. But the Messenger of Allah (Blessings and peace be upon him) said, 'Allah will increase the torment of the kaafir because of his family's weeping over him.'

The Qur'an is sufficient for you:
“And no bearer of burdens shall bear another's burden.” (Qur'an, Surah Al-Fatir, 35: 18)."[4]

‘Aa’ishah (may Allah be pleased with her) interpreted this hadith in more than one way; this is narrated from her in the books of Saheeh and Sunan.[5]

There are two issues here: the first is, did the Messenger (blessings and peace be upon him) say this hadith? Qurtubi said,"Aa'ishah denied that, and she said that the narrator made a mistake or was forgetful, or that he heard part of it and not the other part, because the narrators among the Sahaabah who transmitted this meaning were many and they were certain, so there is no reason to deny the hadith when it is possible to interpret it in an acceptable manner."[6]

The second is: how can he be tormented because of his family's weeping for him when that is not his action and Allah, the Exalted, says: “And no bearer of burdens shall bear another's burden.” (Qur'an, Surah Al-Fatir, 35: 18)?

The scholars answered this question in several ways, the best of which is what Bukhari said in his commentary on the chapter in which he included this hadith. He (may Allah have mercy on him) said under the "Chapter: the words of the Prophet (blessings and peace be upon him), 'The deceased is tormented because of some of the wailing over him, if that wailing was the custom of that dead person,' because Allah (Glorified and Exalted be He) says,
“... Ward off yourselves and your families against a Fire …” (Qur'an, Surah At-Tahreem, 66: 6)

And the Prophet (Blessings and peace be upon him) said, 'Each of you is a shepherd and each of you is responsible for his flock.' But if that (wailing) was not his custom, then it is as 'Aa'ishah (may Allah be pleased with her) said, (quoting the Qur'an), “And no bearer of burdens shall bear another's burden.” (Qur'an, Surah Al-Fatir, 35: 18)."[7]

Among those who held this view was Tirmidhi (may Allah have mercy on him). He narrated the hadith of 'Umar (may Allah be pleased with him) with the wording "The deceased is tormented because of his family's weeping for him." Then he said: Abu 'Eesa (Tirmidhi) said: the hadith of 'Umar is a Saheeh Hasan hadith. Some of the scholars regarded it as makrooh to weep for the dead; they said that the deceased is tormented because of the weeping of his family for him, and they referred to this hadith. lbn al-Mubaarak said: I hope that if he used to forbid it (wailing) during his lifetime, that he will not be held to blame for it.[8]

This understanding of the hadith was the view of Qurtubi, who said:
"Some or most of the scholars said that the dead are tormented because of the weeping of the living if such weeping was the custom and preference of the deceased... The same is true if he left instructions that this should be done."[9]

Wailing, slapping one's cheeks and rending one's garments were all habits of the people of the Jaahiliyyah. "They used to request their families to weep and wail over them, and to announce the news of their passing to the different tribes. This was a well-known custom among them, and is commonly referred to in their poems. The deceased deserves to be punished for that because of what he told them during his lifetime." This is the view of Ibn al-Atheer.[10]

We must take note here of the version narrated by Bukhari, in which it says: "The deceased is tormented because of some of the weeping of his family over him" - he will not be tormented because of all of the weeping. The weeping which means that tears flow from the eyes, which does not involve rending the garments or slapping the cheeks, is not something for which a person will be blamed. This is stated in many reports.

The great scholar Ibn Taymiyah also discussed this matter. He regarded as weak (da'eef) the view of Bukhari, Ququbi, Ibn 'Abd al-Barr and those who followed their lead in interpreting the ahaadeeth which say that the deceased is tormented because of the weeping of the living. After mentioning the texts which have been narrated concerning that, he (may Allah have mercy on him) said: "This has been denied by many among the earlier and later generations; they regarded that as punishing a man for the sins of another, which is contrary to the aayah: “And no bearer of burdens shall bear another's burden ...” (Qur'an, Surah Al-Fatir, 35: 18)

They had different ways of dealing with those Saheeh ahaadeeth.

Some of them suggested that the narrators, such as 'Umar ibn al-Khattaab and others, were mistaken. This is the view of 'Aa'ishah, Al-Shaafa 'i and others. Some interpreted it as being the case if the deceased had requested that (wailing), and so he is to be punished for his request. This is the view of a group which included Al-Mazani and others.

Some of them interpreted it as being the case if that was the people's custom, and the deceased would be punished for not forbidding this evil. This is the view of a group which included my (Ibn Taymiyah's) grandfather Abul-Barakaat. All of these views are very weak (da'eef jiddan)."[11] He refuted the view of those who rejected these ahaadeeth because of the way in which they understood them, and said:
"The clear Saheeh ahaadeeth which were narrated by people such as 'Umar ibn al-Khattaab, his son 'Abdullah, Abu Musa al-Ash'ari and others, cannot be rejected on this basis.'Aa'ishah Umm al-Mu'mineen did this with other ahaadeeth, when she rejected them because of the way that she understood them and thought that the meaning she understood was incorrect. But this is not the case.

Whoever thinks about this matter will find that this clear, Saheeh hadith, transmitted by trustworthy narrators cannot be rejected on this basis, except by mistake."[12]

Then he (may Allah have mercy on him) explained that 'Aa'ishah made the same mistake that she was trying to avoid. He said: ‘Aa’ishah (may Allah be pleased with her) narrated two versions from the Prophet (Blessings and peace be upon him)- and she is a trustworthy narrator. She narrated that the Prophet (blessings and peace be upon him) said:
"Allah will increase the torment of the kaafir because of his family's weeping over him." This is in agreement with the hadith of 'Umar, because if it is possible for the kaafir s torment to be increased because of his family's weeping over him, it is possible for others to be tormented because of their family's weeping as well. Hence in Mukhtalif al-Hadith, Imam Shaafa'i rejected this hadith because of the meaning, and said that that the other version is more likely to be Saheeh: "They are weeping for him, and he is being tormented in his grave."[13]

He narrated the view of those who thought that this hadith means that a person may be punished for the sins of others and said: "Of those who accepted this hadith and interpreted it in this way, some of them thought that this was a case of punishing a man for the sins of another, and that Allah does whatever He wills and decrees whatever He wants. They believed that a man could be punished for the sins of another, so they believed that it was possible that the children of the kuffaar would enter Hell because of the sins of their fathers."[14] After discussing this issue - whether the children of the kuffaar will enter hell because of the sins of their fathers - at length, he said that this is not correct. The truth is that Allah does not punish anyone except those who disobey Him, and that those who are not tested (in this life) will be tested on the Day of Resurrection. He said, "As for the torment of the deceased, it does not say that the deceased is punished for the weeping of his family over him; what it says is 'tormented (yu'adhdhab)'. Torment ('adhaab) is more general than punishment ('iqaab). Torment means pain, but not everyone who suffers pain for some reason is being punished because of that reason. The Prophet (blessings and peace be upon him) said,

'Travel is a kind of torment; it keeps a person from his food and drink.' He called travel a torment, but it is not a punishment.

A person may be tormented by unpleasant things that he encounters, such as loud voices, evil people or horrible images. He may be tormented by what he hears, smells or sees, but this is not because of something that he did for which he is being punished. So how can we deny that the deceased is tormented by (his family's) wailing, even though this is not something that he did for which he would deserve to be punished?

The person in the grave suffers because of what some people say and because of what he hears or sees. Hence Qaadhi Abu Ya'la stated in a fatwa that when sins are committed near (graves), the deceased suffer because of that, as is stated in some reports. Their suffering because of sins committed near their graves is akin to their suffering because of the wailing of those who wail over them, so the wailing is the cause of the torment."[15]

The conclusion which the Shaykh (Ibn Taymiyah) reached to is also indicated in some ahaadeeth. It is narrated that An-Nu'maan ibn Basheer said: "Abdullah ibn Rawaahah (mayb Allah be pleased with him) fell unconscious, and his sister 'Amrah started weeping and crying, 'O' my rock (my support)!' and so on and so forth, making a list of eulogies. When he woke up, he said, 'You did not say anything but it was said to me, "Are you really like that?!"' When he died, she did not weep for him."[16]

This meaning was in fact clearly stated in the hadith narrated by Abu Moosa al-Ash'ari, who said that the Messenger of Allah (Blessings and peace be upon him) said:

"There is no person who dies, and someone starts to weep for him and say, 'O' my rock! O' my master!' and so on, but two angels are appointed over him and they strike him on the chest and say, 'Are you really like that?"' This is narrated by Tirmidhi, who said, this is a ghareeb hasan hadith.[17]

Al-Haafiz said in At-Talkhees, after quoting this hadith, "It is narrated and classed as Saheeh by Al-Haakim, and there is a corroborating report in As-Saheeh from An-Nu'maan ibn Basheer."[18]

It is essential to point out here that not every dead person for whom others wail will be tormented because of that wailing. The cause of torment may be warded off by other means - as Ibn Taymiyah says - as is the case with those people who have the strength not to be affected by those loud voices, evil people and horrible scenes. Then he said that the ahaadeeth which issue warnings mention the reasons for punishment, and that the things which make a punishment inevitable may vary according to the things that counteract it, be it acceptable repentance, good deeds which cancel out bad deeds, calamities which expiate for sin, the intercession of one whose word is accepted, or by the grace, mercy and forgiveness of Allah. In conclusion, he explained that the torment suffered by the deceased believer in his grave because of others' wailing over him will be the means by which Allah causes the expiation of his bad deeds.[19]

(Continued)

[1] Shaykh Naasiruddin al-Albaani said in Al]kaam al-Janaa 'iz (p. 15), it is narrated by Ibn Maajah (2/82), Ahmad (4/136, 5/7) and Al-Bayhaqi (10/142). One of its isnads is Saheeh, and the other is like its isnad in Ibn Maajah. It was classed as Saheeh by Al-Boohayri in Az-Zawaa'id. The text of the hadith and the second narration are from Al-Bayhaqi; this text with additional material is also to be found in Ahmad.

[2] Shaykh Naasiruddin al-Albaani said in Ahkaam al-Janaa'iz (p. 15): it was narrated by Abu Dawood (2/84), An-Nasaa'i (2/233), Al-Haakim (2/25, 26), AI-Bayhaqi (6/4/76), At-Tayaali~i in his Musnad (no. 891, 892) and Ahmad (5/11, 13.20). Some of them narrated from Ash-Shu'bi from Samurah, and some inserted between them (in the isnad) Sam'aan ibn Mushannaj. The former is Saheeh according to the conditions of the two Shaykhs (Bukhari and Muslim), as stated by Al-Haakim, and Ad-Dhahabi agreed with him. The latter is Saheeh only. The Shaykh mentioned that there are those who narrated reports and additional material.

[3] This hadith is narrated by Bukhari, Kitaab al-Janaa 'iz, Baab Qawl an-Nabi Yu 'adhdhab al-Mayit bi ba'd Bikaa 'i ahlihi 'alayhi ', Fath al-Baari, 3/151. It is also narrated by Muslim. See Saheeh al-Jaami ', 11192

[4] Bukhari, Kitaab al-Janaa 'iz; see Fath al-Baari, 3/151

[5] If you wish to know more about these interpretations, see Fath al-Baari, 3/152

[6] Fath al-Baari, 3/154

[7] Ibid, 150

[8] Sunan at-Tirmidhi, 3/326

[9] Tadhkirat al-Qurtubi, 102

[10] Jaami' al-Usool, by Ibn a1-Atheer, 102

[11] Majmoo' al-Fataawa, 24/370

[12] Opt. cit, 24/370

[13] Ibid, 24/371

[14] Ibid.

[15] Majmoo' al-Fataawa, Kitaab al-Maghaazi, Baab Ghazwat Mu’tah

[16] Bukhari, Kitaab al-Maghaazi, Baab Ghazwat Mu'tah

[17] Sunan at-Tirmidhi, Kitaab al-Janaa 'iz, Baab ma jaa' fi Kiraahiyat al-Bikaa' 'ala al-Mayit, 3/326, hadith no. 1003

[18] Talkheefi al-lfabeer by Ibn I:Iajar, 2/140, hadith no. 806

[19] Majmoo' al-Fataawa, 41375

[ابوالوليد المسلم]

The Grave (7-9)

Dr. `Umar S. al-Ashqar


(5) Things which save one from the trial and torment of the grave
What can save a person from the torment of the grave is to be prepared and ready for death, so even if death comes suddenly, there will be no cause for regret. Some of the ways of preparing for death are hastening to repent, fulfilling one's obligations and doing a lot of righteous deeds, because faith, prayer, fasting, zakaah, hajj, jihaad, honouring one's parents, upholding the ties of kinship, remembering Allah (dhikr) and other kinds of righteous deeds will protect the believer, and by means of these righteous deeds Allah will provide him a way out from every difficulty.
The Messenger of Allah (Blessings and peace be upon him) told us that righteous deeds will protect a person in his grave. Ibn Taymiyah said: "According to the famous hadith of Muhammad ibn 'Amr, from Abu Salamah, from Abu Hurayrah from the Prophet (blessings and peace be upon him), narrated by Abu Haatim in his Saheeh and by the Imams, he said: 'The deceased can hear their footsteps as they depart from him. If he was a believer, prayer stands by his head, fasting stands to his right, zakaah stands to his left and good deeds such as honesty, upholding ties of kinship and treating people kindly stand at his feet. He is approached from the direction of his head, and prayer says, "You cannot get past me." Then he is approached from the right, and fasting says, "You cannot get past me." Then he is approached from the left, and zakaah says, "You cannot get past me." Then he is approached from the direction of his feet, and his good deeds such as honesty, upholding ties of kinship and treating people kindly say, "You cannot get past me." Then it is said to him, "Sit up," and he sits up. Then the sun is made to appear to him as if it is about to set, and it is said to him, "Who is this man who was among you? What do you say about him?" He says, "Let me pray." They say, "You will do that, but tell us about what we asked you about." He says, "What did you ask me about?" They say, "What do you say about this man who was among you? What is your testimony concerning him?" He says, "I bear witness that he is the Messenger of Allah, and that he brought the truth from Allah." It is said to him, "In this belief you lived and in this belief you died, and in this belief you will be resurrected, in sha Allah." Then one of the gates of Paradise is opened for him, and it is said to him, "That is your place therein, and what Allah has prepared for you therein," and his joy and happiness increase. Then one of the gates of Hell is opened for him, and it is said, "That was your place therein and what Allah has prepared for you therein (if you had disobeyed Allah)," and his joy and happiness increase. Then his grave is expanded for him by seventy cubits, and it is illuminated for him, and his body is put back as it was, and his soul is placed in nasm at-teeb, which is a bird that perches in a tree in Paradise.""
Abu Hurayrah (may Allah be pleased with him) said (quoting the Qur'an):

“Allah will keep firm those who believe, with the word that stands firm in this world [i.e. they will keep on worshipping Allah Alone and none else], and in the Hereafter …” (Qur'an, Surah Ibraheem, 14: 27)


According to another version: "Then his body is put back as it was.”
Seeking refuge with Allah from the trial of the grave and the torment of the grave
Because the trial of the grave and the torment of the grave are major terrors and severe hardships, the Messenger (blessings and peace be upon him) used to seek refuge with Allah from that in his prayer and at other times, and he used to tell his Companions to do likewise.
According to the hadith of 'Aa'ishah, a Jewish woman said to her, "May Allah protect you from the torment of the grave." She asked the Messenger (blessings and peace be upon him) about the torment of the grave, and he said, "Yes, the torment of the grave." 'Aa'ishah said, "After that I never saw the Messenger of Allah (Blessings and peace be upon him) pray any prayer but he sought refuge with Allah from the torment of the grave." Ghandar added: "The torment of the grave is real."[1]
It is narrated from Anas (may Allah be pleased with him) that the Messenger (blessings and peace be upon him) used to supplicate, "Allahumma innee a 'oodhu bika min al-'ajz wal-kasal wal-jubun wal-bukhl wal-haram, wa a'oodhu bika min 'adhaab alqabr, wa 'aoodhu bika min fitnat il-mahyaa wal-mamaat (0 Allah, I seek refuge with You from incapacity, laziness, cowardliness, miserliness and old age; I seek refuge with You from the torment of the grave; and I seek refuge with You from the trials of life and death."[2]
It is narrated from 'Aa'ishah that the Messenger (blessings and peace be upon him) used to say, "Allahumma inni a 'oodhu bika min al-kasl wal-haram wal-ma 'tham wal-maghram, wa min fitnat al-qabr wa 'adhaab al-qabr (O' Allah, I seek refuge with You from laziness, old age, sin and debt, and from the trial of the grave and the torment of the grave)."[3]
The Messenger (blessings and peace be upon him) used to say to his Companions, "Seek refuge with Allah from the torment of the grave," and they would say, "Na'oodhu Billaahi min 'adhaab al-qabr (we seek refuge with Allah from the torment of the grave)." [4]
And he used to say to them, "Seek Allah's protection from the torment of the grave, for the torment of the grave is real."[5] And he used to tell them to seek refuge with Allah from four things: "Seek refuge with Allah from the torment of the grave; seek refuge with Allah from Hell; seek refuge with Allah from the trial of Al-Maseeh ad-Dajjaal (Pseudo-Christ); seek refuge with Allah from the trials of life and death."[6]
He used to tell them to seek refuge with Allah from the torment of the grave in their prayers, after reciting the Tashahhud. It is narrated that Abu Hurayrah (may Allah be pleased with him) stated, "The Messenger of Allah (Blessings and peace be upon him) said:
'When anyone of you recites the Tashahhud, let him seek refuge with Allah from four things, and say, "Allahumma inni a 'oodhu bika min 'adhaab Jahannam, wa min 'adhaab al-qabr, wa min fitnat il-mahyaa wal-mamaat, wa min sharri fitnat il-Maseeh ad-Dajjaal [O' Allah, I seek refuge with you from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the trial of Al-Maseeh ad-Dajjaal (Pseudo-Christ)].""[7]
It is narrated from Ibn 'Abbaas that the Messenger used to teach them this du 'aa 'as he taught them a soorah from the Qur'an: "Allahumma inni a 'oodhu bika min 'adhaab Jahannam, wa a'oodhu bika min 'adhaab al-qabr, wa a'oodhu bika min fitnat al-maseeh ad-Dajjaal, wa a 'oodhu bika min fitnat il-mahyaa wal-mamaat (O' Allah, I seek refuge with You from the torment of Hell, I seek refuge with You from the torment of the grave, I seek refuge with You from the trial of the Dajjaal, and I seek refuge with You from the trials of life and death)."[8]


(6) Those who are protected from the trial and torment of the grave
Some of the believers who do great good deeds or who suffer immense calamities will be protected from the trial and torment of the grave. Among them are the following:
1) The Shaheed (martyr). Al-Miqdaam ibn Ma'di Karb narrated that the Messenger of Allah (Blessings and peace be upon him) said:
"The shaheed will have six blessings from Allah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be spared the torment of the grave; he will be protected from the greater terror (of the Day of Judgement); A crown of dignity, will be placed on his head, one ruby of which is better than this world and all that is in it; he will be married to seventy two of al-hoor al-'iyn; and he will be permitted to intercede for seventy of his relatives." This is narrated by Tirmidhi and Ibn Maajah.[9]
Nasaa'i narrated in his Sunan from Raashid ibn Sa'd from one of the Companions of the Messenger of Allah (Blessings and peace be upon him)that a man said, "O' Messenger of Allah, why will the believers be tried in their graves, apart from the shaheed?" He said, "The flashing of the sword above his head is sufficient trial for him." [10]
2) The one who dies as a muraabi[11] for the sake of Allah.
Fadaalah ibn 'Ubayd narrated that the Messenger of Allah (Blessings and peace be upon him) said:
"For every person who dies, his deeds come to an end, except for the one who dies as a muraabit (guard) for the sake of Allah. Allah will make his good deeds grow on the Day of Resurrection, and will protect him from the trial of the grave."
This is narrated by Tirmidhi and Abu Dawood. [12]
3) The one who dies on Friday. According to the hadith of 'Abdullah ibn 'Amr, the Prophet (blessings and peace be upon him) said:
"There is no Muslim who dies on Friday, but Allah will save him from the trial of the grave."
This is narrated by Ahmad and Tirmidhi, and the hadith is Saheeh or Hasan when all its isnads are taken into account. [13]
4) The one who dies of a stomach disease. It is reported in a hadith narrated by 'Abdullah ibn Yasaar: "I was sitting with Sulaymaan ibn Sard and Khaalid ibn 'Arfatah, and they said that a man had passed away. He had died of a stomach disease, and they wished that they had attended his funeral. One of them said to the other, 'Didn't the Messenger of Allah (Blessings and peace be upon him) say, "Whoever dies of a stomach disease will not be tormented in his grave?" And the other said, 'Yes, he did.'" According to another report, "You have spoken the truth."[14]

(Continued)

[1] Bukhari: Kitaab al-Janaa'iz, Baab 'Adhaab al-Qabr, Fath al-Baari, 13/232). Also Muslim, Kitaab al-Masaajid, Baab Istihbaab at-Ta'awwudh min 'Adhaab al-Qabr, 11410)

[2] Shaykh Naasiruddin said in Saheeh al-Jaami' (11406): it is narrated by Ahmad, Bukhari and Muslim.

[3] Attributed in Saheeh al-Jaami' (1/407) to Bukhari, Muslim, Tirmidhi, Nasaa'i and Ibn Maajah

[4] Muslim, Kitaab al-Jannah, Baab 'Ard Maq'ad al-Mayit min al-Jannah aw an-Naar 'alayhi, 4/2199

[5] At-Tabaraani with a Saheeh isnad. See Saheeh al-Jaami', 1/317

[6] Attributed in Saheeh al-Jaami' (1/320) to Tirmidhi and Nasaa'i

[7] Muslim; Kitaab al-Masaajid, Baab ma yusta 'aadh minhu fis-Salaah, 1/412, hadith no. 588

[8] Muslim, Kitaab al-Masaajid, Baab ma yusta 'aadh minhu fis-Salaah, l/412, hadith no. 590

[9] Mishkaat al-MasaabehJ, 2/358. Its isnad is Hasan as stated by the editor of al-Mishkaat, Shaykh Naasiruddin al-Albaani.

[10] Its isnad is Saheeh. See Ahkaam al-Janaa 'iz by Shaykh Naasiruddin al-Albaani: 36; and Saheeh al-Jaami', 4/164

[11] Muraabit: one who stands guard at the borders of Islam. The word is derived from rabt al-khayl (tying a horse), then it was applied to anyone who guards one of the Muslims' borders, regardless of whether he is cavalry or infantry. (Author)

[12] Mishkaat al-Masaabeeh, 21355. Its isnad is Saheeh as stated by the editor of Al-Mishkaat

[13] Ahtmad and Tirmidhi, and the hadith is Saheeh or Hasan when all its isnads are taken into account. Ahkaam al-Janaa 'iz, 35

[14] Shaykh Naasir said in Ahkaam ai-Janaa'iz: it was narrated by Nasaa'i and by Tirmidhi, who classed it as Hasan. Also narrated by Ibn Hibbaan in his Saheeh, and by At-Tayaalisi and Ahmad. Its isnad is Saheeh (Ahkaam al-Janaa'iz, p. 38)

[ابوالوليد المسلم]

The Grave (8-9)

Dr. `Umar S. al-Ashqar


5 - The Lessons of Death
(1) Death is the greatest lesson
We have quoted above the texts which speak of death and its stupor, and the grave and its terrors. The wise man is the one who learns a lesson from this, for death is the greatest lesson. It was said to one of the ascetics (zaahid), "What is the most eloquent lesson?" He said, "Looking at the dead."[1] Qurtubi described death very well when he said: "Know that death is the greatest calamity, the most terrifying thing, the cup whose taste is most hateful and bitter. It is the destroyer of delights, which puts an end to all comforts and brings all that you dislike. The thing that cuts off your limbs, separates your body parts and destroys your strength is indeed a terrifying thing, an immense calamity, and the day when it happens is a terrible day."[2]
(2) Thinking about death
Just as life is one of the signs of Allah, so too death is another sign, the opposite of life, which is no less wondrous.
“How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life [on the Day of Resurrection] and then unto Him you will return” (Qur'an, Surah Al-Baqarah, 2: 28)
Thinking about this aayah means thinking about one of the wonders of Allah’s creation which points to the great power of Allah. It is narrated that a Bedouin was travelling on his camel. It fell and dead. The Bedouin got off the camel and started walking around it, pondering the matter, and saying, "Why won't you get up? Why won't you move? Your limbs are all there, your faculties are all sound. What is wrong with you? What was it that made you alive and kept you moving? What made you fall dead? What is stopping you from moving?" Then he went away, wondering at this matter. [3]
(3) Examples of lessons
Allah told His Messenger about death, and said:
“Verily, you [O' Muhammad] will die, and verily, they [too] will die” (Qur'an, Surah Az-Zumar, 39: 30)
According to a hadith narrated by At-Tabaraani in Al-Awsat, Abu Na'eem in Al-Hilyah, Al-Haakim in Al-Mustadrak and others, 'Ali (may Allah be pleased with him) reported: "The Messenger of Allah (Blessings and peace be upon him) said: “Jibreel (Gabriel) came to me and said, "O' Muhammad, live as long as you like, for you are going to die. Love whomever you want, for you are going to leave them. Do whatever you want, for you are going to be requited for it. Know that the honour of the believer is his standing in prayer at night, and his pride is in his independence from the people."[4]
We have quoted many of the texts in which Allah and His Messenger have taught us about death. It was the habit of the righteous to remind themselves about death and to preach to the people about it. 'Ali ibn Abi Taalib (may Allah be pleased with him) said: "This world is moving away from us, and the Hereafter is moving towards us. Each of them has its own people, so be among the people of the Hereafter, do not be among the people of this world. Today is striving, not reckoning, but tomorrow will be reckoning and not striving." This is narrated by Bukhari in the chapter "Hoping to live long".[5]
Among the lessons taught by the scholars is that which was quoted in Tadhkirat al-Qurtubi: "Think, O' you who are deceived by this world, of death and its agonies, how difficult and bitter a cup it is. What a true promise death is! How fair a judge it is! Death is enough to fill the heart with fear and the eyes with tears, to separate people, destroy pleasure and put an end to all worldly hopes. Have you given any thought, O' son of Adam, to the day when you will die and will be taken out of your place? When you will move from the spaciousness (of this world) to the confines (of the grave), when friends and loved ones will let you down, and brothers and friends will desert you? When you will be taken from your bed and placed in a hole in the ground, and instead of a soft blanket you will be covered with dust and earth? O' gatherer of wealth, O' industrious builder, by Allah you will have nothing left of your possessions except shrouds, and even they will be destroyed and will vanish as your body disintegrates and turns to dust. Where is the wealth that you amassed? Will it save you from these terrors? No indeed, you have left it behind for those who will not praise you, and you have come with your burdens (of sin) to One Who will not excuse you."[6]
Qurtubi narrated that Yazeed al-Riqaashi used to say to himself: "Woe to you, O' Yazeed. Who will pray on your behalf after you die? Who will fast on your behalf after you die? Who will make Allah be pleased with you after you die?" Then he said: "O' people, why do you not weep and wail for yourselves for the rest of your lives? When you are being sought by the grave, when the grave is home, the earth your bed, the worms your companions, and you will be awaiting the greater terror?"[7]
Qurtubi said elsewhere: "Imagine yourself, O' you who have been deceived by this world, when the agony and stupor of death overwhelms you, and you start moaning in the throes of death. There will be some who will say, So and so has made a will, and his wealth has been calculated; others will say, So and so can no longer speak, he does not recognize his neighbours and he does not speak to his brothers. It is as if l can see you listening to these words and unable to respond. Imagine yourself, O' son of Adam, being taken from your bed to the place where your body will be washed and shrouded, and being forsaken by your family and neighbours, wept over by your friends and brothers. Imagine the one who has washed your body saying, 'Where is the wife of so and so to forgive him? Where are the orphans? Your father has left you and you will never see him again after this day."[8]
In one of the lessons preached by the great Sahaabi Abu-Dardaa', he said: "Three things make me smile, and three things make me weep. The things that make me smile are: the man who has great hopes in this world whilst death is seeking him, the one who ignores death but it does not ignore him, and the one who laughs out loud but he does not know whether Allah is pleased with him or angry. The things that make me weep are: departing from Muhammad (Blessings and peace be upon him) and his Companions, the terrifying moments at the point of death, and standing before Allah on the Day when all secrets will be made known and not knowing whether one is heading for Paradise or for Hell."[9]
Abu-Dardaa' or Abu Dharr said: "You give birth to those who are going to die, you build that which will be destroyed, you focus on that which will pass away, and you neglect that which will remain." [10]
Qurtubi gave the following advice in his Tadhkirah:
"Where is the wealth that you have gathered and prepared for hardship and terror? There is no money in your hand when you are dying. The wealth and pride that you enjoyed have been replaced with humiliation and poverty. What has become of you, O' prisoner of your burdens, O' you who have been taken away from your family and your home? What was it that concealed the right path from you, and caused you to have no interest in making provision for your long journey and time of difficulty? Did you not know, O' you who were deceived by this world that this journey to the Day of intense horror was inevitable, when the time spent in gossip would be to no avail? That is the Day when you are standing before the Sovereign, the Judge, and the blows struck by your hands, the places where your feet took you, the words uttered by your tongue, the actions of all your limbs and faculties, will be counted against you. If Allah has mercy on you, you will go to Paradise, otherwise you will go to the Fire of Hell. O' negligent one who ignores these matters, how long will this negligence last? How long will you delay? Do you think that the issue is insignificant? Do you think that the matter is easy? Do you think that your situation will help you when it is time for you to depart? Or that your wealth will save you when your actions condemn you? Or that your regret will help you when your feet are slipping? Or that your friends will show you any sympathy when you are gathered (for judgement)? No, by Allah, you are wrong in your thinking, and you will inevitably come to know the reality. You are not content with enough, you never have your fill of that which is haraam, you do not listen to lessons, you are not deterred by warnings. You persist in following your desires and you go about your life without guidance. You are happy with the things that you have accumulated but you do not think of what lies ahead. O' you who are sleeping unawares, wandering without guidance, for how long will the neglect last? Do you think that you will be left alone and let off, and that you will not be brought to account tomorrow? Or do you think that death can be bribed? Or do you think that death distinguishes between the lion and the gazelle?
No, by Allah, wealth and sons can never ward off death from you. Nothing can benefit those who will be forgiven except righteous deeds. So good news to those who listen and understand, who practice what they preach, and are deterred from following their whims and desires, those who know that the victor is the one who pays heed, and that man will have nothing except that for which he strives, and he will see what he has striven for. So wake up from this negligence, and make righteous deeds the provision with which you equip yourselves. Do not wish to attain the status of the righteous when you are weighed down with burdens (of sin), doing immoral deeds, when Allah is watching you even when you are alone. Do not be so deceived by hopes and wishes that you neglect to strive. One poet said:
“Take provision from this life to help yourself in the Hereafter.
Strive for the sake of Allah and do good deeds.
Do not accumulate too much in this world,
For that accumulation will eventually diminish.
Would you like to accompany people,
Who have provision when you do not?" [11]

(Continued)

[1] Tadhkirat al-Qurtubi, 99

[2] Tadhkirat al-Qurtubi, 24

[3] Tadhkirat al-Qurtubi, p. 5

[4] Silsilat al-Ahaadeeth as-Saheehah, 21505, hadith no. 831

[5] Mishkaat al-Masaabeeh, 2/659, hadith no. 5215

[6] Tadhkirat al-Qurtubi, p. 9

[7] Ibid, p. 9

[8] Tadhkirat al-Qurtubi, p. 21

[9] Ibid, p. 87

[10] Kitaab az-Zuhd war-Raqaa'iq by Ibn al-Mubaarak, p. 88

[11] Tadhkirat al-Qurtubi, 91

[ابوالوليد المسلم]

The Grave (9-9)

Dr. `Umar S. al-Ashqar

(4) More lessons from Arabic poetry
Poets often mentioned death and used it as a lesson. For example, the poet said:
"Nothing of what you see will keep its beauty.
Allah will remain, whilst wealth and children will pass away.
The treasure of Hormuz was of no help to him,
And 'Aad tried to live forever, but they failed.
Sulaymaan did not live forever, although the wind was subjugated to him,
As were men and jinn, who paraded before him.
Where are the kings in whose honour
Delegations came from all directions?
Like a trough from which all and sundry come and drink,
One day we too shall drink from it, just as they did."


Another poet said:
"We walk the steps which are written for us.
Whoever is decreed to walk certain steps will do so.
Our provision is scattered,
So if a person's provision does not come to him, he will go and get it.
Whoever is decreed to die in a certain land,
Will never die in any other land."


Another poet said:
"If you are put in charge of some people one night,
Know that you will subsequently be responsible.
If you carry a person to his grave,
Know that one day you too will be carried."
Another poet said:
"Take provision from this world, for you never know
When night comes, will you live until morning?
How often has a bride been adorned for her husband,
When it has been decreed on Lay/at al-Qadr that their souls will be
taken that year?
How often has a young man hoped for a long life,
Then his soul has entered the darkness of the grave?
How many healthy people have died without illness,
And how many chronically sick people have lived for years?
How often have young people spent day and night in play,
When their shrouds have already been prepared for them, but they do
not know?
How many of those who started the day dwelling in palaces,
Have ended up dwelling in the tomb by nightfall?
Be sincere, and always do good,
Maybe you will earn the reward.
Always fear Allah, because
That will be your protection from the horrors in the place of gathering."


Another poet said:
"Suppose that worldly joys come to you easily,
Will you not eventually depart from them?
Your life in this world is like shade
That covers you briefly, then disappears."


Another poet said:
"O you who feel so settled in this world,
After this ease will come a very hard Day.
Death brings agony so watch for that.
No doctor could help you when that begins.
How much you delay until you become a prisoner (of your sin),
Then comes the call (of death) and you answer.
Remember the Day when you will be brought to account.
The one who remembers death should turn back to Allah.
There is no moment of your life
When death is not watching and waiting.
Every day it aims an arrow at you.
If it misses you one day, soon it will hit you."


Another poet said:
"Every day, death is preparing the shroud,
But we are unaware of what is going to happen to us.
Do not be content with this world and its joys,
Even though it may adorn itself with its finery.
Where are our loved one and neighbours, what did they do?
Where are those with whom we used to feel happy?
Death gave them a bitter cup to drink,
And kept them prisoners underground."


Another poet said:
"Repent sincerely
Before death comes and your tongue cannot speak.
Hasten to do this before death comes, for it
Is provision and booty for the one who turns back to Allah and does good."
(5) The effect of remembering death on reforming people
Remembering death has a great impact on reforming and disciplining people. That is because people are influenced by this world and its delights, so they hope to live long in this world. They may be inclined towards sin and disobedience, and they may fall short in obedience. But if death is always on a person's mind, then this world will become less significant in his sight and that will make him strive to reform himself and put right whatever is wrong in his case. It is narrated by Al-Bayhaqi in Shu'ab al-Eemaan, Ibn Hibbaan in his Saheeh and by Al-Bazzaar in his Musnad with a hasan isnad that Anas ibn Maalik (may Allah be pleased with him) related: "The Messenger of Allah (blessings and peace be upon him) said:
“Remember often the destroyer of pleasure, death, for no one remembers death in times of hardship but that makes him feel better, and no one remembers death in times of ease but that restrains him."[1]
Ibn al-Mubaarak mentioned that Saalih al-Murri used to say, "If l cease to remember death for a moment, my heart goes corrupt."[2]
Ad-Daqqaaq said: "Whoever remembers death often will be honoured with three things: he will hasten to repent, he will be content with his lot, and he will have the energy for worship. Whoever forgets about death, three things will happen to him: he will delay repentance, he will not be content with what he has and he will be lazy when it comes to worship."[3]
Qurtubi said: "Know that remembrance of death results in feeling discontent with this temporary life and focusing at every moment on the eternal life of the Hereafter."[4] It is narrated that a woman complained to 'Aa'ishah of the hardness in her heart. She said to her: "Remember death often, for that will soften your heart." She did that, and her heart was softened.[5]
Qurtubi related: the scholars said: remembering death deters one from sin, softens the hard heart, stops one from delighting in this world, and makes disasters look bearable.[6]
Ququbi also wrote: the scholars - may Allah have mercy on them - said: there is nothing more beneficial to people's hearts than visiting graves, especially if their hearts are hard. Those whose hearts are hard must treat them with three things:
(i) Giving up the things in which they are wasting their time, and attending gatherings of knowledge in which they will hear lessons of warning (about Hell), encouragement (to strive for Paradise) and stories of the righteous, for all of these are things which soften the heart.
(ii) Remembering death: calling to mind frequently the destroyer of pleasures, that which separates people and makes orphans of sons and daughters.
(iii) Looking at those who are dying, because looking at the dying and seeing the agony and stupor of death, and thinking about these images after he has passed away, will cut a person off from his pleasures and expel any feelings of joy from his heart; it will keep him awake at night and deprive him of his rest; it will motivate him to strive and make him try harder.[7]
It is narrated that Al-Hasan al-Basri went to see a sick man whom he used to visit, and he found him in the agony of death. He looked at his distress and the hardship that he was suffering, then he went back to his family with a different expression than that with which he had left them. They said to him, "Food is ready, may Allah have mercy on you." He said, "O my family, enjoy your food and drink, for by Allah I have seen death and I will keep striving for that until I meet Him (Allah)."[8]
Abu-Dardaa' said: "Whoever remembers death often, his joy will be reduced and his envy will be reduced."[9]

[1] Saheeh al-Jaami' as-Sagheer, 1/388, Hadith no. 1222

[2] Az-Zuhd war-Raqaa'iq by Ibn al-Mubaarak, p. 88

[3] Tadhkirat al-Qurtubi, p. 9

[4] Tadhkirat al-Qurtubi, p. 8

[5] Ibid

[6] Ibid

[7] Ibid

[8] Tadhkirat al-Qurtubi, p. 12

[9] Kitaab az-Zuhd by Ibn al-Mubaarak; see the end of the book Zawaa'id Kitaab az-Zuhd, its narrator is Na'eem ibn Hammaad, p. 37