Ibn Hazm's position on the subject of punishment of the grave is stated clearly in his famous book al-Fasl fi al-Milal wa an-Nihal:
ذهَبَ ضِرَارٌ بْنُ عُمْرَةٍ الغَطَفَانِيُّ أَحَدُّ شُيُوخِ الْمُعْتَزِلَةِ إِلَى إِنْكارِ عَذَابِ الْقَبْرِ وَهُوَ قَوْلُ مَنْ لَقيِنَا مِنَ الْخَوَارِجِ ... فِتْنَةُ الْقَبْرِ وَعَذَابُهُ وَالْمَسْأَلَةُ إِنَّمَا هِيَ لِلرَّوْحِ فَقَطِ بَعْدَ فِرَاقِهِ لِلْجَسَدِ .
"One of the scholars of Mu'tazilah called Dirar ibn Amrah al-Ghattafani rejected the punishment in the grave, but this is the view of Khawarij. … the fitnah (trial), punishment and questioning are done to the soul only after it leaves the body." (Al-Fasl fi al-Milal wa an-Nihal, Vol., p. 113)
Ibn Hazm then cites the Qur'anic and hadith evidences that support the notion of punishment of the grave but suggest punishment will only be applied to the soul. Ibn Hazm uses this to conclude:
فَعَلَى هَذَا أَنْ مَوْضِعَ كُلُّ رُوحٍ يُسَمَّى قَبْرَا فَتُعَذَّبُ الْأَرْواحُ حِينَئِذٍ وَلَا تُسْأَلُ حَيْثٌ كَانَتْ
"The position of each soul is called a qabr (grave). So the souls are tormented there and do not ask where they are." (Ibid, Vol., p. 120)
For more discussion of Ibn Hazm arguments, read this answer.
Ibn Hazm, Al-Fasl fi al-Milal wa an-Nihal, Vol., pp. 113-120.
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