Search the Community

What is Barzakh and what evidence proves its existence? Barzakh, a fundamental concept in Islamic belief, is the intermediate stage between death and the Day of Judgment. This post-mortem period is where human souls reside, experiencing either torment or divine blessings until the Day of Judgment and final reckoning. Barzakh in the Quran Barzakh means a barrier or partition between two things.[1] Therefore, in religious terminology, it refers to the state after death and before the Day of Judgment. This concept is clearly stated in the Quran and the hadiths of the Ahl al-Bayt (AS). Numerous verses in the Quran mention Barzakh (the realm between worldly life and the Day of Judgment). For brevity, we will mention some of the most important ones: One verse referencing Barzakh is in Surah Al-Mu'minun, which states: "That I may act righteously in what I have left behind. By no means! These are mere words that he says. and ahead of them is a barrier until the day they will be resurrected." [2] This verse indicates that after death, humans enter a phase called Barzakh that lasts until the Day of Judgment. Another verse in the Quran states: "Those whom the angels take away while they are pure. They say (to them) Peace be to you enter paradise because of what you used to do." [3] This is also mentioned in verses: Surah An-Nisa, verse 97[4] - Surah Al-Anfal, verse 50[5] - Surah Al-An'am, verse 93[6] - Surah Nuh, verse 25[7], and others. The Quran, in many verses, compares worldly life and Barzakh life with the Hereafter, emphasizing the shortness of worldly and Barzakh life compared to the Hereafter. A verse states: "He will say, you only remained a little; if only you had known." [8] This meaning is repeated in several other verses. [9] Commentators also point to the brevity of worldly and Barzakh life compared to the endless Hereafter.[10] Therefore, from the Quranic perspective, life in the world and Barzakh constitute a small part of human life. It reminds us to focus our attention and ultimate goal on the Hereafter. Barzakh in the Narrations of the Ahl al-Bayt (AS) The Ahl al-Bayt (AS) have extensively addressed Barzakh in their hadiths and narrations. It is also noteworthy that the word "grave" in some cases refers to "the world of the intermediate state." For example, Imam Ali ibn Husayn (AS) said: The most difficult hours of the life of Adam's son are three: the hour when he sees the angel of death, the hour when he rises from his grave, and the hour when he stands before Allah (SWT). Then he will either go to Paradise or Hell. Then he said: O son of Adam, if you find salvation at the time of death, then you are saved, otherwise you are perished. And if you find salvation when you are laid in your grave, then you are saved, otherwise you are perished. And if you find salvation when people are carried across the Sirat, then you are saved, otherwise you are perished. And if you find salvation when people rise for the Lord of the Worlds, then you are saved, otherwise you are perished. Then he recited this verse: "And behind them is a barrier until the Day they are resurrected.” [11] And he said: That Barzakh is the grave, and for them, there will be a difficult life in it. By God, the grave is either a garden of the gardens of Paradise or a pit of the pits of Fire. Then he turned to a man from his companions and said to him: The Dweller of the heavens (Allah) knows who is a dweller of Paradise and who is a dweller of Fire, which of these two are you? And which of these two is your abode? [12] Imam al-Sajjad's (AS) explanations about the grave indicate the subtle point that whenever the term "grave" appears in the Qur'an and narrations, it means the Barzakh and not the material and earthly grave. This understanding of "grave" helps us better understand the concept of the Barzakh and related issues. Imam al-Sadiq (AS) also considered the Barzakh to be the grave[13] and, in response to the question of what the Barzakh is, said: The Barzakh is the grave from the time of death until the Day of Resurrection. [14] Other narrations that prove the Barzakh: The hadith of the well of Badr: The Prophet (SAW) before his departure to Medina, appeared at the well where the bodies of those killed at Badr were and called each of them by name and the name of his father and said: O Utbah ibn Rabiah, O Shaybah ibn Rabiah, O Abu Jahl ibn Hisham, O Abu al-Bakhtari, O Uqbah ibn Abi Mu'ayt, O Nadr ibn Harith, O Nawfal ibn Khuwaylid, O Rabiah ibn Aswad, what bad relatives and community you were to your Prophet! You denied me, while others confirmed me; you expelled me from the city, while others sheltered me; you fought against me, while others aided me." [15] They said: "O Prophet of God! Are you speaking to a group that is dead?" The Prophet said: "They know that what their Lord has promised them is true." In another narration, it is stated that the Prophet said: "You are not more listener to what I say than they are, but they cannot answer me." [16] Hadiths about the presentation of deeds to the Prophet (SAW): In an authentic hadith from the eighth Imam (AS), it is mentioned that all the deeds of the servants, both good and bad, are presented to the Messenger of Allah (SAW). [17] This indicates that the deeds of the Ummah are presented to the Prophet (SAW) in the Barzakh. Hadiths about the companionship of the deceased with those who visit them: Imam Sadiq (AS) narrated that the deceased feel companionship when people go to their graves, and they feel lonely when people leave. [18] Hadiths about visiting graves: Imam Ali (AS) said when passing by a cemetery: "Peace be upon you, O inhabitants of the graves, you are our predecessors and we are your followers, and God willing, we will join you; but the houses have been inhabited, and the women married, and the possessions divided; this is news from our side. I wish I knew what news you have?" Then he said: "If they could speak they would say: piety is the best provision." [19] Conclusion Barzakh, as a bridge between the world and the hereafter, has special importance in Islamic teachings; this stage shows humans that life after death does not stop, and even before the Day of Judgment, people will experience a kind of reward or punishment for their deeds; a correct understanding of Barzakh and its connection to the hereafter help Muslims to understand the importance of good deeds and avoiding sins in worldly life and prepare for their hereafter; belief in Barzakh and the Day of Judgment provides a strong motivation to follow divine commands and perform righteous deeds, guiding humans towards a sublime and virtuous life. [1] . Al-Nihaya fi Gharib al-Hadith wal-Athar: Ibn al-Athir, Majd al-Din, vol. 1, p. 118. [2] . Mu'minun: 100. " "لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ [3] . Nahl: 32. " الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ" [4] . Nisa: 97. "-( إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا" [5] . Anfal: 50. " "وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [6] . AAn'am: 93. "(...وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ" [7] . Nuh: 25. " "مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا [8] . Mu'minun: 114. " "قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ [9] . Taha: 103-10 / Rum: 55 / Ahqaf: 35 / Yunus: 45 / Nazi'at: 46. [10] . Majma' al-Bayan fi Tafsir al-Qur'an: al-Shaykh al-Tabrisi, vol. 7, p. 192 / Ibid: vol. 6, p. 649. [11] . Mu'minun: 100. [12] . Al-Khisal: al-Shaykh al-Saduq, vol. 1, p. 119 / Bihar al-Anwar: al-'Allama al-Majlisi, vol. 6, p. 159. [13] . Tafsir Nur al-Thaqalayn: al-'Arusi al-Huwayzi, al-Shaykh 'Abd 'Ali, vol. 3, p. 553. [14] . Ibid: p. 554. [15] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 18, p. 188. [16] . Ibid: vol. 19, p. 346. [17] . Al-Kafi: al-Shaykh al-Kulayni, vol. 1, p. 220. [18] . Mir'at al-'Uqul fi Sharh Akhbar Al al-Rasul: al-'Allama al-Majlisi, vol. 14, p. 191. [19] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 75, p. 71