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(bismillah) (salam) 1) Pressing Of The Grave Is An Agreed (True) Fact Allamah Majlisi says in Haqqul Yaqeen: All Muslims have a unanimously agreed belief that the squeezing of grave and both reward and punishment therein are real facts. According to reliable hadiths, the grave will press the same body which was been buried. Of course, every body is not being necessarily squeezed in the grave. It depends upon the deeds, that is, this punishment is inflicted only on those who have earned it by sinning. The degree of pressure will also depend on the severity if his sins. The Holy Prophet (s.a.w.s.) is reported to have said that the squeezing of the grave is the expiation of the sin of wasting away the bounties granted by God. Shaikh Kulaini (r.a.) has, reliably narrated from Abu Baseer that: I asked Imam Jafar Sadiq (a.s): Is any body spared from the sandwiching in grave? The Hazrat replied: May God save. Very few people escape from the pressure in grave. When the stepdaughter of the Holy Prophet, whose name was Ruqaiya, expired the Holy Prophet stood at her grave raising his head towards the sky. Tears flew from his eyes. Then he told the audience: I remembered the calamity from which this lady has just passed. It me extremely gloomy and I prayed: O Allah! Forgive her. You are Most Merciful. Please save her from the pressurizing of grave. Then he said: God has pardoned her. It seldom so happens that a person is saved from the pressure of grave. This is because the squeezing of the grave is the result of sins. The matter is so sensitive that even an unwise and unjust behaviour with one's own family members also causes such squeezing in the grave. D. Shirazi, al-ma’aad [eng], the pressing of the grave, p. 45 http://www.al-islam.org/the-hereafter/ 2) What has been affirmed by (genuine) traditions in this respect is that souls after death are of two kinds: those which proceed to reward or punishment; and those which are abolished and therefore know neither reward nor punishment. A tradition has been related from as-Sãdiq, peace be upon him, which confirms and clarifies this interpretation. He was asked: "What will happen to the spirit of the dead? and where will it abide?" He replied: "The dead are of two categories: [a] Either purely faithfully, or purely wicked; then the spirits of each passes from his body (lit. house-haykal) to its like, and each is rewarded for its acts till the Day of Resurrection. On the Day of Resurrection Allãh will restore his body and insert his spirit into it, and call him to accept the final judgment for his deeds. The spirit of the faithful will pass from his dead body to a similar form, and abide in a paradise of Allãh, where he will enjoy a perpetual grace till the Day of Resurrection. But the unbeliever's spirit will pass to a form similar to itself and abide in fire and torture till the Day of Resurrection. And that this is the lot of the believer is proved by the speech of Allãh: It was said: "Enter paradise". He said: "Ah! Would my people had knowledge that my Lord has forgiven me . . ." [36:26-27]. And that the unbeliever's state is as has been mentioned is proved by the speech of Allãh: The Fire, to which they shall be exposed morning and evening, and on the Day when the Hour is come*: "Admit the people of Pharaoh into the most terrible chastisement!" [40:46]. Thus, He, the Exalted, tells that a believer, after his death as he is admitted to paradise, says: "Ah! Would that my people had knowledge that . . ." Also, He relates that an unbeliever is admitted to chastisement after his death and that he is tortured morning and evening until the Day of Resurrection he will be made to abide in Hell. As for him who falls into oblivion (man yulhã ‘anhu), his spirit will be destroyed after the decomposition of his body; thus, he will be aware of nothing till the Day of Resurrection. This is the state of those who are neither purely faithful nor purely wicked. Allãh Almighty speaks of their state and says: He of them who was fairest in the way will say: "You have terried only a day" [20:104]. Thus, He demonstrates that a certain group of people on the Day of Resurrection will not remember how long they were in the tombs, so that some will assume that they were in them ten days, and some will suppose a day only. This, of course, cannot be the state of those who have been tortured or blessed until the Day of Resurrection, since he who has enjoyed perpetual pleasure or punishment will not forget the treatment he experienced, not will he be uncertain about it in his life after death. It was related from Abū ‘Abdillãh, peace be upon him, that he said: "Only those who are purely faithful or purely unbelievers will be questioned in the grave, whereas the others will fall into oblivion." He said concerning the second coming (ar-raj‘ah): "Those who will return at the coming of the Qãim (the Holder), peace be upon him, will be only those who are purely faithful or purely unbelievers; as for the others, there will be no return until the day of Resurrection. al-mufeed, emendation of a shi’ite creed [eng], chapter 20, concerning souls and spirits, p 57-58 http://mubahilatv.co...id-294-cid-172/ -------------------------------------------- There seems to be a disagreement on this issue here, the first view as presented by sayed shirazi (also quite similar is abbas al-qumi's verision in manazil al-akhira) is of course the more common one. In shaykh al-mufeed's version, it would seem that many (probably most) of us would fall into oblivion only to be awoken of the day of resurrection, as I would imagine most of us are not 'purely unbelivers' or 'purely faithful'. Both versions make sense, is there a more correct opinion? (salam)

The Emendation of A Shi‘ite Creed by Shaykh al-Mufid https://www.al-islam.org/introduction-emendation-shiite-creed-muhammad-rida-jafari (wasalam)

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