Is Belief in the Punishment of the Grave Part of Aqida?
Answered by Shaykh Irshaad Sedick
Question
Some Muslims claim that belief in Adhab al-Qabr is not part of aqida because it is based on ahad hadith, which do not provide certainty. However, I have heard that ahad hadith can be included in aqida if they are supported by mutawatir ma‘nawi (recurrent meaning). Which view is correct? Can you provide evidence from Islamic works?
Answer
The belief in the punishment of the grave is firmly established in the Islamic creed. While some may question its inclusion in matters of belief due to its reliance on ahad (singularly transmitted) hadith, it is critical to note that the concept is proven through numerous pieces of evidence from the Quran, Sunna, and a type of tawatur ma‘nawi (mass transmission of a common meaning). The following discussion outlines this evidence to clarify its place in aqida.
Evidence from the Quran
1. Pharaoh’s People
Allah (Most High) states: “A terrible punishment engulfed Pharaoh’s people; they will be brought before the Fire morning and evening. On the Day the Hour comes, it will be said, ‘Throw Pharaoh’s people into the worst torment.’” [Quran, 40:45-46]
This verse indicates that Pharaoh’s people are subjected to a punishment of being exposed to Hellfire morning and evening while in their graves, prior to the Day of Resurrection. Upon resurrection, they will enter Hellfire itself.
2. Life of Great Hardship (Ar. Danka)
Allah (Most High) says:
“Whoever turns away from it will have a life of great hardship.” [Quran, 20:124]
Leading commentators, including Abu Sa‘id al-Khudri and ‘Abdullah Ibn Mas‘ud, interpret danka as a reference to the punishment of the grave. [Ibn Kathir]
Evidence from the Sunna
1. Explicit Statement of the Prophet (Allah bless him and give him peace)
‘A’isha (Allah be pleased with her) reported that the Prophet (Allah bless him and give him peace) said:
“The punishment of the grave is true.” [Bukhari]
2. The Grave as a Garden or Pit
The Prophet (Allah bless him and give him peace) stated:
“The grave is either a garden from the gardens of Paradise or a pit from the pits of Hell.” [Tirmidhi]
This demonstrates that the grave is a place of either reward or punishment, depending on one’s deeds.
3. Surat at-Takathur
‘Ali (Allah be pleased with him) narrated:
“We were uncertain about the torment in the grave until the revelation of: ‘Striving for more distracts you until you go into your graves. No indeed! You will come to know.’” [Quran, 102:1-3]
This emphasizes the reality of the grave as a place of reckoning.
4. Punishment Witnessed by the Prophet
Ibn ‘Abbas reported that the Prophet (Allah bless him and give him peace) passed by two graves and said:
“These two people are being tortured and not for a major sin. One did not guard against traces of urine, while the other spread tales.” [Bukhari; Muslim]
This narration highlights that specific sins lead to punishment in the grave.
5. Life of Hardship Explained
Abu Hurayra narrated:
“The grave constricts on the disbeliever to the point that his ribs split apart, and this is the life of great hardship (Ar. Danka).” [Ahmad; Hakim; Tirmidhi]
The Prophet (Allah bless him and give him peace) further described the torment as involving serpents and other forms of punishment, reinforcing the Quranic reference.
6. Constriction of the Grave for the Righteous
Jabir Ibn Abdullah reported that the grave constricted even for the righteous Sa‘d Ibn Mu‘adh until Allah made it spacious again. The Prophet (Allah bless him and give him peace) remarked on this, further affirming the reality of the grave’s impact. [Ahmad; Bayhaqi]
Conclusion
The punishment of the grave is firmly rooted in Islamic theology. Its proofs are not limited to ahad hadith but are supported by tawatur ma‘nawi through a wide range of sources in the Quran and Sunna. This collective evidence leaves no room for doubt regarding its inclusion in matters of belief. As Imam Bukhari recorded, the Prophet (Allah bless him and give him peace) explicitly affirmed:
“The punishment of the grave is true.”
This belief reminds Muslims of the gravity of their actions and the importance of preparing for the Hereafter with sincerity and good deeds.
Allah knows best.
[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib
Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan.
Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Mawlana Yusuf Karaan, and Mawlana Abdul Hafeez Makki, among others.
He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has served as the Director of the Discover Islam Centre and Al Jeem Foundation. For the last five years till present, he has served as the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town.
Shaykh Irshaad has thirteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He is currently building an Islamic online learning and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.
