What is the Islamic concept of Barzakh?
Someone from Sri Lanka wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that the Promised Messiahas said he saw a vision of the realm of Barzakh [the intermediate state], in which some faces were dark and some were radiant. He asked, “Is the realm of Barzakh in this world or somewhere else, because according to Hadith, Heaven and Hell are in this world?”
Huzoor-e-Anwaraa, in his letter dated 15 November 2023, provided the following guidance regarding this question:
“Heaven, Hell and the realm of Barzakh are all such things that cannot be construed literally. Although they are the creation of God Almighty and part of His universe, we cannot see them with these worldly eyes. Rather, as you have written in your question that the Promised Messiahas said he saw Barzakh in a visionary state of kashf, similarly, possessing a visionary and spiritual eye is essential to knowing the true nature of these things.
“The reality is that due to not understanding the matters mentioned in the Holy Quran and ahadith regarding Heaven and Hell, etc. and construing them literally, people have developed misconceptions about these things in their minds. Yet, the Quran and Hadith have used these physical words as metaphors and allegories to make man understand Heaven and Hell. However, it is also a fact that alongside these allegorical words, the Holy Quran has also stated regarding Heaven:
فَلَا تَعۡلَمُ نَفۡسٌ مَّاۤ اُخۡفِیَ لَہُمۡ مِّنۡ قُرَّۃِ اَعۡیُنٍ ۚ جَزَآءًۢ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
“‘And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works.’ (Surah as-Sajdah, Ch.32: V.18)
“Similarly, it is mentioned in a hadith that the Holy Prophetsa said that the bounties of Heaven are such that:
مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ
“‘No physical eye has ever seen them, no physical ear has ever heard of them and no thought of them has ever crossed the heart of man.’ (Sahih al-Bukhari, Kitab tafsiri l-qur’an, Bab qawlihi ‘fa la ta‘lamu nafsun ma ukhfiya lahum min qurrati ’a‘yun’)
“Thus, Heaven, Hell and the realm of Barzakh are all such things that we can neither see with our physical eyes nor comprehend them solely through intellect. Rather, a visionary and spiritual eye is required to perceive them; moreover, our knowledge is dependent entirely upon what God Almighty Himself or His Messengersa has told us about them. Expounding upon the reality of Heaven and Hell, the Promised Messiahas states:
“‘According to the Holy Quran, Hell and Heaven are both reflections of a man’s life and are not something new that comes from outside. It is true that in the Hereafter they will be manifested physically, but they will be reflections of the spiritual conditions of man in this life. We do not conceive of Heaven as containing material trees, nor of Hell as full of brimstone and sulphur. According to Islamic teachings Heaven and Hell are the reflections of the actions that a person carries out in this world.’
(Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, p. 413)
“Explaining the reality of the realm of Barzakh, Huzooras states:
“‘The second is the intermediate state, which is called Barzakh. In the Arabic idiom, Barzakh is something which is situated between two other things. As that state will be between the first creation and the resurrection, it is called Barzakh. This expression has always been employed for the intermediate state. […] All this shows that, according to Islamic principles, for the soul to act perfectly, it is necessary for it to enjoy the companionship of a body at all times. On death, the soul departs from this mortal body, but in the intermediate state, every soul is invested with a body in order to enable it to react to the conditions of that state. That body is not like this physical body, but is prepared from light or from darkness, according to the quality of the person’s actions in this life, as if a man’s actions serve as a body for the soul in that state. In the Word of God, it is repeatedly mentioned that some bodies will be bright and some will be dark. They will be prepared from the light or from the darkness of human actions. This is a fine mystery, but it is not opposed to reason. A perfect human being can enjoy an illumined body in this very life and there are many instances of this which are experienced in a state of vision. This may be difficult of comprehension by a person of average intelligence, but those who have some experience of the state of vision will not regard such a body as is prepared from human actions as a matter of surprise and improbability, but will duly appreciate this phenomenon. In short, this body, which is acquired according to the condition of one’s actions, becomes a source of the recompense of good and evil in the intermediate state. I have experience of this. I have often had experience in a complete state of wakefulness of meeting some persons who had died and I saw that the bodies of some evil-doers and misguided ones were so dark as if they had been made of smoke. In short, I am personally acquainted with these matters and I affirm emphatically that, as God Almighty has said, everyone is invested with a body after death, which is either bright or dark. It would be a mistake on the part of man to seek to establish these fine insights through the mere exercise of reason. It should be realised that, as the eye cannot discover the taste of something sweet, nor can the tongue behold anything, in the same way, the knowledge of the life after death, which can only be acquired through holy visions, cannot be explained fully on the basis of reason. God Almighty has appointed diverse means for acquiring knowledge in this world of that which is unknown. Therefore, it is necessary to seek everything through its proper means. It is only then that it can be discovered.’
(Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 403-406)
“Furthermore, regarding the realm of Barzakh, it should also be remembered that it is not merely a waiting room; rather, the process of reward and punishment will begin in this very realm and after the reckoning on the Day of Resurrection, the righteous and the wicked will be sent to their ultimate destinations. That is, the righteous will receive high ranks in Heaven according to their good deeds and as for the sinners, if the punishment they suffer in the realm of Barzakh is completed there, they too will be admitted into Heaven. Expounding upon this subject, the Promised Messiahas states:
“‘An ignorant person might object that, as the third state, which is the state of resurrection, would arrive after a long period, the state of Barzakh would only be a sort of lock-up for the good and the bad and this would be purposeless. The answer is that this is a misunderstanding which is due to a lack of knowledge. In the Book of God, there are two states mentioned for the recompense of the good and the bad, one of which is the state of Barzakh, in which everyone will receive his recompense in a covert manner. The wicked would enter Hell immediately on death and the virtuous would find comfort in Heaven immediately after death. There are several verses in the Holy Quran to the effect that every person will, immediately on his death, encounter the recompense of his actions. For instance, it is said concerning a righteous one:
قِیۡلَ ادۡخُلِ الۡجَنَّۃَ
“‘[‘It was said to (him), ‘Enter Paradise.’’ (Surah Ya Sin, Ch.36: V.27)]
“‘That is, his Lord said to him: Enter thou into paradise; and concerning a wicked one it is said:
فَرَاٰہُ فِیۡ سَوَآءِ الۡجَحِیۡمِ
“‘[‘And (he will) see him in the midst of the Fire.’ (Surah as-Saffat, Ch.37: V.56)]
“‘This has reference to two friends, one of whom was admitted to Heaven and the other was condemned to Hell. The one who was admitted to Heaven was anxious to find out where his friend was. He was shown that his friend was in the midst of Hell. Thus, reward and punishment start immediately and those condemned to Hell go to Hell and those who are to be admitted to Heaven go to Heaven. But thereafter, there is a day of grand manifestation which has been appointed out of the great wisdom of God. He created man so that He should be recognised through His power of creation. Then He will destroy everything so that He might be recognised through His Supremacy over everything and then He will gather everyone after bestowing perfect life on them so that He might be recognised through His Power.’”
(Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 407-408)
In Islam, what happens to children who die young?
A lady from Switzerland, mentioning the passing of her nephew, enquired from Hazrat Amirul Momineen, Khalifatul Masih Vaa:
- Do children who pass away at a young age remain children in Heaven? And is the door to Heaven opened for parents who lose their child?
- Will all children in Heaven be under the care of Prophet Abrahamas?
- When we visit someone’s grave, is the deceased informed that someone has come to their grave?
- Could you prescribe a prayer for this bereavement?
Huzoor-e-Anwaraa, in his letter dated 19 November 2023, provided the following answer:
“Various matters have been mentioned in ahadith regarding children who pass away at a young age, which are, in fact, a source of patience and comfort for parents over this bereavement. Accordingly, Abu Hassan narrates: ‘I said to Hazrat Abu Hurairahra, ‘Two of my sons have died. Would you narrate to me any hadith of Allah’s Messengersa by which you may comfort our hearts regarding our deceased?’ Hazrat Abu Hurairahra replied, ‘Yes, the young children of Muslims are the little fishes [da‘amees] of Paradise. When one of them meets his father or parents, he will take hold of his garment or his hand, just as I have taken hold of the hem of your garment. Then, he will not let go of it until Allah the Almighty admits him and his father or parents into Paradise.’’ (Sahih Muslim, Kitab al-birri wa s-silati wa l-adab, Bab fadli man yamutu lahu waladun fa yahtasibuh)
“The reason these children are referred to as da‘amees, meaning little fishes, is that just as a du‘moos (the singular of da‘amees) refers to one who can slip into any place, these children will roam about freely in Paradise without restriction and they will not be forbidden from going anywhere. Just as in this world, no one stops children from going to women who are not mahram, nor does anyone observe purdah from them.
“Regarding children being under the care of Prophet Abrahamas, it is narrated by Hazrat Abu Hurairahra that the Holy Prophetsa said that the children of Muslims who pass away before reaching puberty will be in Paradise and Prophet Abraham, peace be upon him, will take care of them. (Musnad Ahmad bin Hanbal, Musnad al-mukthirina mina s-sahabah, Musnad Abi Hurairah, Hadith 7974)
“Similarly, there is a lengthy narration from Hazrat Samurah bin Jundubra in which the Holy Prophetsa related a dream of his, wherein the angels Gabriel and Michael took him on a tour of Hell and Heaven. In it, the Holy Prophetsa says, ‘We reached near a lush green garden which had large trees and at its base were an old man and some children. I was told regarding them that this old man is Prophet Abraham, peace be upon him and the children around him are the children of the people.’ (Sahih al-Bukhari, Kitab al-jana’iz, Bab ma qila fi awladi l-mushrikin)
In Islam, do the dead know when you visit their graves?
“The answer to your third question is that regarding visiting the graves of one’s loved ones and praying for them, it is mentioned in a hadith that when a person passes by the grave of a Muslim brother whom he knew in this world and sends peace upon him, Allah the Almighty conveys that message of peace to the soul of the deceased and that soul also sends peace upon him in response. Furthermore, whoever visits the grave of his brother and sits by him, the dweller of the grave finds solace in his company and responds to his prayer until he departs from there. (Tafsir Ibn Kathir, under Surah ar-Rum, verse 53) That is why when the Holy Prophetsa would visit the graveyard, he would pray for its inhabitants in these words:
السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنْ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ أَنْتُمْ لَنَا فَرَطٌ وَنَحْنُ لَكُمْ تَبَعٌ أَسْأَلُ اللَّهَ الْعَافِيَةَ لَنَا وَلَكُمْ
“‘Peace be upon you, O dwellers of this home among the believers and Muslims. And, insha-Allah, we too shall join you. You are our forerunners and we are those who follow after you. I ask Allah for well-being for us and for you.’ (Sunan an-Nasa’i, Kitab al-jana’iz, Bab al-amri bi l-istighfari li l-mu’minin)
“The Promised Messiahas has also explained this subject in great detail. Accordingly, while answering a question, he states:
“‘The fact of the matter is that everything narrated in the Hadith of the Messenger of Allah, peace and blessings of Allah be upon him, about the relationship of souls and graves is absolutely true and correct. The deeper nature and essence of this relationship is another matter, of which knowledge is not necessary. […] Hence, when the soul separates itself from the body or forges a relationship with it, these phenomena cannot be determined by our faculty of reason alone. For if this were the case, philosophers and thinkers would not have gone astray. In the same manner, the relationship that souls possess with graves is a truth, no doubt; however, one cannot learn of it through the use of one’s eyes. It is the task of one’s spiritual eye to perceive this phenomenon. […] Hence, when it is established that knowledge about the soul is received from the fountain of prophethood, the fact that the soul has a relationship with the grave ought to be viewed from the perspective of Prophets. It is the spiritual eye which shows us that the soul has a relationship with the pile of dust in which a person is buried and that one receives a response when one says the following words:
السَّلَامُ عَلَيْكُمْ یَا أَهْلَ القَبُوْر
“‘[‘Peace be upon you, O dwellers of these graves.’]
“‘Hence, an individual who employs the faculties that make it possible to meet the dwellers of graves can see the affinity that souls hold with graves. […] In order to observe the relationship that souls have with graves, a spiritual faculty and sense are required. Anyone who denies this is mistaken. A vast number of Prophets, on whom be peace, and millions of saints and pious individuals have come and gone in the world; countless people who engaged in spiritual exercises have gone by; and all of them are a living testament to this fact. Whether or not we are able to rationally fathom the reality and causes that lie in these connections between souls and graves, the relationship itself cannot be denied. In short, it is spiritual arguments that settle all of these matters. There is no deficiency on the part of one’s ears if they are unable to see, for this task is performed by another faculty. I am a witness to the fact, on the basis of my own experience, that the soul definitely has a relationship with the grave; a person can speak to the dead. The soul also holds a connection with heaven, where it is given a position. I proclaim once again that this is an established truth. There is testimony of this even in Hindu scriptures.’
(Al Hakam, No. 3, Vol. 3, dated 23 January 1899, pp. 2-3)
“As for the prayer you asked about for this bereavement, both the Holy Quran and the Holy Prophetsa have taught us this very prayer to be recited at the time of any trial, distress or calamity:
اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ
“[‘Surely, to Allah we belong and to Him shall we return.’ (Surah al-Baqarah, Ch.2: V.157)]
“Furthermore, one should exercise patience over this bereavement to attain the pleasure of Allah the Almighty. May Allah the Exalted grant you all beautiful patience over this bereavement and may He bless the parents of the child with the best substitute. Amin.”
What to recite during ruku‘and sajdah in salat, the Islamic prayer?
Someone from Germany enquired from Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that Hazrat Khalifatul Masih Ira has written that Subhanakallahumma Rabbana wa bi-hamdika Allahummaghfir li can also be recited during ruku‘ [bowing] and sajdah [prostration]. Is it correct to do so?
Huzoor-e-Anwaraa, in his letter dated 19 November 2023, provided the following answer:
“Hazrat Khalifatul Masih Ira did not prescribe only this glorification [tasbih] for ruku‘ and sujud. Rather, after first listing the glorifications of سُبْحَانَ رَبِّيَ الْعَظِيمِ [Subhana Rabbiya l-‘Azim] for ruku‘ and سُبْحَانَ رَبِّيَ الْأَعْلَى [Subhana Rabbiya l-A‘la] for sajdah, he then listed the glorification سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْلِي [SubhanakAllahumma Rabbana wa bi-hamdika Allahummaghfir li] and alongside it, he also provided a note in the footnote that when Surah Idha Ja’a Nasrullah was revealed, the Holy Prophetsa used to recite this second glorification thereafter. (Diniyat Ka Pehla Risalah, p. 3, footnote)
“Ahadith corroborate this statement of Hazrat Khalifatul Masih Ira. Accordingly, it is narrated by the Mother of the Believers, Hazrat Aishara, that in compliance with the Quranic commandment [فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ (Glorify thy Lord, with [His] praise, and seek forgiveness of Him.) – Surah an-Nasr, Ch.110: V.4], the Holy Prophetsa used to abundantly recite سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْلِي during his ruku‘ and sujud. (Sahih al-Bukhari, Kitab al-azan, Bab at-tasbihi wa d-du‘a’i fi s-sujud)
“Furthermore, it is also narrated in ahadith that the Holy Prophetsa used to recite the glorifications of سُبْحَانَ رَبِّيَ الْعَظِيمِ in ruku‘ and سُبْحَانَ رَبِّيَ الْأَعْلَى in sajdah as well. (Sahih Muslim, Kitab salati l-musafirina wa qasriha, Bab istihbabi tatwili l-qira’ati fi salati l-layl)
“Therefore, both types of glorifications can be recited in ruku‘ and sujud. There is no harm in this.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)