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Moulana Saheb
A few suggestions:
*Start off by saying that deviated groups pop up every now and then and thereafter fizzle away because they are
based on Baatil.
* Qur'aan cannot be understood without Hadeeth (Sunnah) and the Qur'aan itself instructs adherence to Sunnah.
Insert proof here. Thus, a person who does not accept Azaabe Qabr from Sunnah has in reality refuted Qur'aan.
* Explain Barzakh.
* Aayaat from Qur'aan related to topic wuth comments of Mufassireen.
* Ahaadeeth regarding it, including comments of Muhadditheen. Do not leave out the Ahaadeeth. Remember,
your article is for those who seek the truth and are confused. The Ahaadeeth are valuable for those who believe.
Emphasise on 'Wa maa yantiqu'.
* Emphasise the point of Imam Ahmad (Alaihir Rahmah): Those who do not believe are 'Dhaall Mudhill'.
Wassalaam

Bismillahir Rahmaanir Raheem

All praise is due to Allah Taaala and salutations upon our Beloved Nabi Muhammad
without whom there would be total darkness.
Allah Taaala in His infinite mercy has granted humanity the most complete religion, a
way of life that, followed correctly within its parameters will lead the follower to Jannah.
Despite the success of Islam as a way of life many deviant individuals and groups have
tried unsuccessfully to distort and corrupt Islam as laid down by the laws of the Quraan
and the Ahaadeeth of Nabi Muhammad .
Among the many deviant groups were those who claimed that there is no punishment in
the grave and no proof to substantiate. We will endeavour to prove that athaab of the
qabr does exist and is proven by Aayaat of Quraan and the noble Ahaadeeth.
These people raise objections against the Ahaadeeth, not realising that the Ahaadeeth
actually explains many injunctions in Quraan like salaah for example.
Where is it mentioned in Quraan that there are five daily salaah and the method of
performing salaah?
Nowhere, The Ahaadeeth is there to explain salaah and its injunctions.
Therefore those who refute Ahaadeeth are in actual fact refuting Quraan and the end
result for such individuals can only be darkness and destruction.

)
What is Barzakh? (

The term refers to the barrier between this world and the hereafter. Once a person dies,
the soul of a person enters Barzakh which is a world unseen to Humans before death
where the soul will reside until summoned on Qiyaamah.
Barzakh is mentioned in the Quraan Shareef in the following aayaat:

(and in front of them is Barzakh until the Day when they will be resurrected.) Abu Sawlih
(Alaihir Rahmah) and others said that:
(and in front of them) means before them. Mujaahid (Alaihir Rahmah) said, Al-Barzakh is a
barrier between this world and the Hereafter. Muhammad bin Ka`b (Alaihir Rahmah) said,
"Al-Barzakh is what is between this world and the Hereafter, neither they are the people
of this world, eating and drinking, nor are they with the people of the Hereafter, being
rewarded or punished for their deeds.'' Abu Sakhr (Alaihir Rahmah) said, "Al-Barzakh refers
to the graves. They are neither in this world nor the Hereafter, and they will stay there
until the Day of Resurrection.''
Does reward and punishment exist after a person passes away?
Yes, a person has to account for their deeds in the worldly life, be they good or evil and
the resulting reward or punishment.

(while an evil torment encompassed Fir`awn's people.) this refers to drowning in the sea,
then being transferred from there to Hell, for their souls are exposed to the Fire morning
and evening until the Hour begins. When the Day of Resurrection comes, their souls and
bodies will be reunited in Hell. Allah says:

(And on the Day when the Hour will be established (it will be said to the angels): "Admit
Fir`awn's people to the severest torment!'') meaning, more intense pain and greater
agony. This Ayah contains one of the major proofs used by the Ahlus-Sunnah to prove
that there will be torment in the grave during the period of Al-Barzakh; it is the phrase:

(The Fire, they are exposed to it, morning and afternoon). But the question arises: this
Ayah was undoubtedly revealed in Makkah, but they use it as evidence to prove that
there will be torment in the grave during the period of Al-Barzakh. Imam Ahmad (Alaihir
Rahmah) recorded from Sayyidah `A'ishah g , that a Jewish woman used to serve her, and
whenever `A'ishah g did her a favor, the Jewish woman would say, "May Allah save you
from the torment of the grave. '' `A'ishah g said, "Then the Messenger of Allah came in,
and I said, `O Messenger of Allah, will there be any torment in the grave before the Day of
Resurrection' He said,

(No, who said that) I said, `This Jewish woman, whenever I do her a favor, she says: May
Allah save you from the torment of the grave.''' The Messenger of Allah said,

(The Jews are lying, and they tell more lies about Allah. There is no torment except on
the Day of Resurrection.) Then as much time passed as Allah willed should pass, then
one day he came out at midday, wrapped in his robe with his eyes reddening, calling at
the top of his voice:

(The grave is like patches of dark night! O people, if you knew what I know, you would
weep much and laugh little. O people, seek refuge with Allah from the torment of the
grave, for the torment of the grave is real.)'' This chain of narration is Saheeh according
to the conditions of Al-Bukhari and Muslim, although they did not record it. It was said,
`how can this report be reconciled with the fact that the Ayah was revealed in Makkah
and the Ayah indicates that there will be torment during the period of Al-Barzakh' The
answer is that the Ayah refers to the souls (of Fir`awn and his people) being exposed to
the Fire morning and evening; it does not say that the pain will affect their bodies in the
grave. So it may be that this has to do specifically with their souls. With regard to there
being any effect on their bodies in Al-Barzakh, and their feeling pain as a result, this is
indicated in the Sunnah, in some Hadiths which we will mention below. It was said that
this Ayah refers to the punishment of the disbelievers in Al-Barzakh, and that it does not
by itself imply that the believer will be punished in the grave for his sins. This is
indicated by the Hadith recorded by Imam Ahmad from `A'ishah g, according to which
the Messenger of Allah entered upon `A'ishah g when a Jewish woman was with her,
and she (the Jewish woman) was saying, "I was told that you will be tried in the grave.''
The Messenger of Allah was worried and said:

(Only the Jews will be tested.) `A'ishah g, said, "Several nights passed, then the
Messenger of Allah said:

A'ishah g, said, "After that, the Messenger of` ''(.Verily you will be tested in the graves)
Allah used to seek refuge with Allah from the torment of the grave.'' This was also
recorded by Muslim. It could be said that this Aayah indicates that the souls will be
punished in Al-Barzakh, but this does not necessarily imply that the bodies in their
graves will be affected by that. When Allah revealed something about the torment of the
grave to His Nabi , he sought refuge with Allah from that. And Allah knows best. The
Ahaadeeth which speak of the torment of the grave are very many. Qatadah(Alaihir Rahmah)
,said, concerning the Ayah

(morning and afternoon.): "(This means) every morning and every evening, for as long
as this world remains, it will be said to them by way of rebuke and humiliation, O people
of Fir`awn, this is your position.'' Ibn Zayd (Alaihir Rahmah) said, "They are there today,
being exposed to it morning and evening, until the Hour begins.

(And on the Day when the Hour will be established (it will be said to the angels): "Cause
Fir`awn's people to enter the severest torment!'') The people of Fir`awn are like foolish

camels, stumbling into rocks and trees without thinking.'' Imam Ahmad
recorded that Ibn `Umar , said, "The Messenger of Allah said:

(Alaihir Rahmah)

(When one of you dies, he is shown his place in Paradise or Hell 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. It will be said to him, this
is your place until Allah resurrects you to go to it on the Day of Resurrection.)''
After Allah mentioned the righteous believers who give charity, pay Zakaah and spend
on their relatives and families at various times and conditions, He then mentioned those
who deal in usury and illegally acquire people's money, using various evil methods and
wicked ways. Allah describes the condition of these people when they are resurrected
from their graves and brought back to life on the Day of Resurrection:

(Those who eat Riba will not stand (on the Day of Resurrection) except like the standing
of a person beaten by Shaytaan leading him to insanity.)
This Ayah means, on the Day of Resurrection, these people will get up from their graves
just as the person afflicted by insanity or possessed by a demon would. Ibn `Abbas
said, "On the Day of Resurrection, those who consume Riba will be resurrected while
insane and suffering from seizures.'' Ibn Abi Haatim (Alaihir Rahmah) also recorded this and
then commented, "This Tafseer was reported from `Awf bin Malik (Alaihir Rahmah), Sa`id bin
Jubayr (Alaihir Rahmah), As-Suddi (Alaihir Rahmah), Ar-Rabi` bin Anas (Alaihir Rahmah), Qatadah
(Alaihir Rahmah) and Muqatil bin Hayyan (Alaihir Rahmah).''
This ayah describes the condition of these people in a manner that makes the athaab of
qabr apparent.
We now go to the sayings of the Aimma Mujtahideen (Alaihimur Rahmah) and other notable
Ulama who were considered vassals of knowledge in their lifetime.

" :

"
Imaam Qurtubi (Alaihir Rahmah) and Imaam Haafith ibnul Hajar
to say to those who negate the punishment of the grave:

(Alaihir Rahmah)

have this much

The only people who negate Athaab Qabr are from the Deviated sects and the Ahlus
Sunnah Wal Jamaaah unanimously refute their false belief

: " "
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" : :
. "

Likewise Qataada (Alaihir Rahmah) and Rabee ibnul Anas (Alaihir Rahmah) comment on the
Ayah We will soon punish them twice
Here, twice refers to
1. Being punished in the worldly life.
2. The punishment of the grave.
Haafith ibnul Rajab (Alaihir Rahmah) noted that in both Bukhaari and Muslim Shareef, a
Hadeeth narrated by Sayyidatina Aaishah g wherein she says I asked Nabi about the
punishment of the grave and He replied in the affirmative, that athaab qabr is haq(true).

:
.

Imaam Ahmed ibnul Hanbal (Alaihir Rahmah) says: Athaab Qabr is Haq (true without any
doubt), None can refute it except a such a misguided person who in turn misguides
others.
Imaam Ahmed (Alaihir Rahmah) used a stern form of rebuke in describing the person who
negates athaab qabr.
Misguiding oneself is a crime yet misguiding others is an even greater crime. Both
people are mentioned here.
History is replete with men who not only misguided themselves but led others astray e.g.
Firawn led himself astray as well as his army.
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: :

Imaam Mujaahid (Alaihir Rahmah) comments on the explanation of Barazakh: a barrier that
exists between the material world and the Hereafter.
There is much more to say on this subject but the above quoted extracts from Quraan,
Hadeeth and the statements of the Ulama of the past who were giants of knowledge,
are sufficient to prove the existence of athaab qabr.
May Allah Taaala guide us toward His Pleasure by displaying complete obedience to the
laws of Deen.