While we were accompanying God’s messenger who was riding a she-mule in a garden belonging to the B. an-Najjar, the animal shied and almost unseated him. It happened that there were five or six graves there, so he asked if anyone knew who were buried in them. A man replied that he did, and on being asked when they died said it was in the period when the people were polytheists. The Prophet then said, “These people are being afflicted in their graves, and were it not that you would cease to bury, I would ask God to let you hear the punishment in the grave which I am hearing.” Then he turned facing us and said, “Seek refuge in God from the punishment of the fire.” They said, “We seek refuge in God from the punishment of the fire.” He said, “Seek refuge in God from the punishment in the grave.” They said, “We seek refuge in God from the punishment in the grave.” He said, “Seek refuge in God from trials both open and secret.” They said, “We seek refuge in God from trials both open and secret.” He said, “Seek refuge in God from the trial of ad-Dajjal!” They said, “We seek refuge in God from the trial of ad-Dajjal.” Muslim transmitted it.
Contextual Analysis
This narration from Mishkat al-Masabih 129 establishes the reality of the punishment in the grave (adhab al-qabr), a fundamental Islamic belief confirmed by multiple authentic hadiths. The Prophet's she-mule reacting to unseen realities demonstrates that animals may perceive what humans cannot.
Scholarly Commentary on Grave Punishment
The punishment affects disbelievers and sinful Muslims who died without repentance. Ibn Qayyim explains this occurs in the barzakh (intermediate realm) where the soul experiences consequences of earthly deeds.
Al-Nawawi notes the Prophet's restraint in not making the punishment audible shows divine wisdom - such awareness would prevent normal burial practices due to human fear.
Fourfold Protection Seeking
The Prophet systematically taught seeking refuge from: Hell's punishment (ultimate consequence), grave punishment (immediate afterlife), open/secret trials (worldly deviations), and Dajjal's fitnah (ultimate false messiah).
Ibn Hajar al-Asqalani emphasizes this sequence covers all temporal stages: present life, death transition, grave period, and final eschatological trials.
Practical Implications
Scholars recommend reciting these supplications after prayers, particularly the final tashahhud. The grave's reality should increase God-consciousness without causing despair, balanced with hope in divine mercy.
This hadith validates visiting graves for reflection, not worship, and confirms that pre-Islamic graves remain subject to divine judgment according to individuals' faith states at death.