This word is an arabicized form of the Persian word pardah and is used for the boundary beyond which the dead shall be kept till the Day of Judgement. It is, so to speak, an obstruction that prevents them from coming back. وَمِن وَرَائِهِم بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ (100:23) (beyond them is a barrier till the Day they are raised [back to life], (23:100)). The “World of Barzakh” is a term which has originated from this word. In some Hadith narratives, the word “grave” has been figuratively used for this world. Here mankind would be alive but this life would be without any corporal form. Here, the awareness of the soul, the nature of emotions, observations and experiences would be similar to the one found during dreams. Thus it has been mentioned in the Quran that when the trumpet is sounded, this dream will end and the wrongdoers, while suddenly finding themselves alive with bodies and souls in the large field of Mahshar, will cry out: يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَذَا (36: 52) (who has roused us from our resting-place?) (36:52)). It is evident from the Quran that people whose fate would be absolutely clear whether they are the righteous who have remained faithful to God and to human beings in an exemplary way or are the haughty who have rejected the truth in sheer arrogance and are openly defiant, for them one form of punishment and reward will begin in this world of Barzakh. The reason for this is that taking an account from them would not be required.

Examples of the first category are the Companions (rta) of the Prophet (sws) who fought with him against the forces of evil and were martyred as a result. The Qur’an says that they are alive even though people are not aware of the nature of this life and are benefiting from the blessings of their Lord:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتًا بَلْ أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ وَأَنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ (3: 169-171)

And [in this battle] do not in any way regard those who have been slain in the cause of God to be dead. [They are not dead]. They are alive in the presence of their Lord and are being provided for, delighted with what God has blessed them from His favours whilst receiving glad tidings about those they left behind, who have not yet joined them that [in this Kingdom of God] there is neither any fear for them nor sorrow rejoicing in God’s grace and bounty and from the fact that God will not deny the faithful their reward. (3:169-171)

An example of the second category is the Pharaoh and his people who did not profess faith even after the truth had been communicated to them by Moses (sws) to the extent that they were left with no excuse to deny it. Thus as a recompense of their sin, they were punished in this world and in the world of Barzakh also they are made to see Hell every morning and evening:

وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ (40:45-46)

And a dreadful torment encompassed the Pharaoh’s people. The Fire of Hell before which they are brought morning and evening and the day when that Hour comes it will be ordered: “Put the Pharaoh’s people through a sterner torment!” (40:45-46)

It is this torment of the graves which is mentioned in certain narratives.[1] The Prophet (sws) has further informed us that the first question that would be asked from the people to whom he was sent was regarding his own status. [2] The reason for this is obvious. Once a rasul (messenger) is sent to his people, it is he who becomes the only distinguisher of good and evil for them. Hence after professing faith in him, there is no need to ask anything else from any other person.

(Javed Ahmed Ghamidi)

(Translated by Dr. Shehzad Saleem)

___________________________

[1]. Al-Bukhari, Al-Jami‘ al-sahih, 221, (no. 1379); Muslim, Al-Jami‘ al-sahih, 1242, (no. 7211).

[2]. Al-Bukhari, Al-Jami‘ al-sahih, 220, (no. 1374); Muslim, Al-Jami‘ al-sahih, 1243, (no. 7216).