Javed Ahmed Ghamidi’s Position
(Derived from a conversation with Muhammad Hassan Ilyas)
If any other woman feeds a child her milk in place of the real mother, she is regarded as the child’s mother. The Shariah gives her the status of a nursing mother, and her relatives are also connected through this maternal relationship. Consequently, her husband is considered the nursing father of the child, and her sons and daughters are considered the child’s nursing siblings. This applies to all other relations as well. All the restrictions related to marriage that are applied based on blood relations are also enforced on these relations. That is, the relationships prohibited for marriage due to connections of the womb and blood are also prohibited due to the connection of the breast and milk. It is within this context that various legal questions arise concerning the definition, context, application, and compliance of nursing and the nursing mother. Some prominent questions among these are:
Does the ruling of breastfeeding apply to children of all ages, or are only those within the nursing age included in this category?
Is there any stipulated quantity or duration for breastfeeding in order to attain the status of a nursing mother?
If a woman accidentally or due to temporary necessity breastfeeds a child a few sips, does she attain the status of a nursing mother?
If milk is expressed from the breast and given to the child through another means, would it also be considered as nursing?
These and some other questions of this nature have always been presented before scholars and jurists, and they have responded to them according to their own knowledge and understanding.
In the current era, certain questions of a similar nature have arisen regarding human milk banks, where milk from multiple women is collected and made available in various forms. The fundamental question among these is whether the feeding of milk collected by such a bank would invoke the rulings of suckling (Rada’a) and consequently, would all the women providing the milk be regarded as nursing mothers?
According to the general opinion of our jurists, the answer to this question is affirmative. They apply the ruling of breastfeeding to any situation where milk goes into the child’s stomach and becomes part of their nutrition. In their view, the cause for the ruling of breastfeeding is the transfer of milk into the stomach, not the means of transfer. Therefore, whether the mother’s milk is fed directly from the breast or through any vessel—such as a glass, bottle, spoon, etc.—they consider it as breastfeeding. In light of this juristic stance, there is no fundamental objection to a human milk bank. In this situation, multiple instances of breastfeeding occur, which is not prohibited. That is, all the women whose milk goes down the child’s throat and becomes part of their nourishment are considered the child’s nursing mothers.
This is the reason why our scholars have not raised any fundamental objections to this. Their critique is on the methodology and its potential outcomes. The issue with this methodology is that neither the identity of the milk-providing woman can be confirmed nor can the quantity of milk fed be determined, hence the matter of suckling becomes one of doubt. As a consequence of this doubt, there arises a concern that individuals might unknowingly enter into a marital relationship with each other who are actually suckling relatives, and marriage between them is prohibited. This is the concern for which, to preemptively prevent it, our scholars, based on the principle of sad-e-zariya (blocking the means), have deemed human milk banks and their products as impermissible.
In this regard, the esteemed teacher Javed Ahmed Ghamidi’s stance is based on the following points:
Firstly, the matters in which Allah Almighty has established sanctity, it is essential to be sensitive about them. This sensitivity forms the basis of adhering to boundaries, which is necessary for the purification of the self. Hence, the intention of religion is that people should not even approach the sanctities established by Allah, and if any doubtful situation arises, they should adopt an attitude of avoidance and abstention. However, in a situation of necessity and compulsion, such things can be used. Even in this condition, the use should be to the extent of necessity; it should not become indulgent or freely consumed. Making them desirable and commonplace gradually erodes the awareness of the abhorrence of sanctity, and a person progresses to the extent of crossing those boundaries whose adherence is essential for self-purification. The human milk bank affects the sensitivity intended by Shariah in the matter of nursing. If it is medically unavoidable, its products should be limited to situations of necessity and should be used only when no alternative is available.
Secondly, regarding the question of whether a human milk bank or a similar arrangement can be considered as breastfeeding, the answer is in the negative. The cause of breastfeeding is not merely the milk passing through the throat, but it is the entire maternal process undertaken by a woman in the capacity of a surrogate mother. In this process, she first makes the decision to take on the responsibility of breastfeeding the child, then she takes the child in her lap, and begins the act of breastfeeding through her breast. In the Qur’an, the verbs Rada‘a and Irdha are used for this process. Their meanings are to suckle the breast.
The term Irdha in this context implies the act of emphasis. This means that the action which will be considered as true Rada’a is one where breastfeeding is based on completion, perfection, and careful attention. Without these elements, the act of drinking or feeding milk cannot be described as rada‘a. Imam Amin Ahsan Islahi writes:
The relationship of suckling is akin to the maternal relationship. … The child who is nurtured in the lap of a mother and nourished by her breast milk becomes at least partially, if not fully, her child. Then how is it possible that the child, in whose veins her milk flows, is not affected by her emotions and sentiments? If the child is not affected, it is not a natural formation, but rather a distortion, and Islam, being the religion of nature, deemed it necessary to rectify this distortion. … However, it’s important that this relationship does not establish through mere coincidence. The words in which the Qur’an has expressed this clearly indicate that it does not happen coincidentally but with intent, as a purposeful act. First, it is stated: ‘Your mothers who have suckled you.’ Then, the term Rada‘a is used. Wa akhawatikum min al-rida‘ah. Those knowledgeable in the Arabic language know that Irda’a is from the form IV of verbs, which inherently carries an intensity of meaning. Similarly, the word Rada‘a also refutes the idea that if a woman places her breast in the mouth of a crying baby to comfort him, it should be termed as suckling. (Tadabbur-e-Qur’an 2/275)
This detailed explanation makes it clear that the act of breastfeeding can only be termed as nursing when a woman takes a child into her embrace like a real mother and begins the process of breastfeeding with full attention. Therefore, practically speaking, nursing is the name of the comprehensive situation involving the following conditions and actions.
After these steps, the breastfeeding woman attains the status of a nursing mother, and the act of breastfeeding is considered as nursing.
It is about this that the Messenger of Allah (PBUH) said:
ة. ما ي حرم من الوْلدة حرم من الرضاعي
Every relationship that is prohibited due to birth becomes prohibited due to breastfeeding as well. (Al-Muwatta No. 1887)
The World of Barzakh – An Example of Reflection on the Holy Qur’an
This text is derived from a scholarly discussion by the esteemed teacher, Javed Ahmed Ghamidi. In this discussion, he explained to the writer how to derive and interpret meanings from the Qur’an. For this purpose, the topic of ‘Alam-e-Barzakh’ (the intermediary world) was used as an example for the discussion.
It is a common style of language that for matters with which we are not directly acquainted, a symbol or expression is adopted to describe them. ‘Alam-e-Barzakh’ (the intermediary world) is also an expression of the same kind. It refers to the period from the time people depart from this world until the Day of Judgment. When a person departs from this world, they become invisible to us and enter into a veiled state until the Day of Resurrection. In the Arabic language, the word Barzakh is used for a veil. From this, the term Barzakh has become prevalent in our context for the conditions after death and before the Day of Judgment. This word appears in the Qur’an in Surah Al-Mu’minun. It is stated:
حَتّٰٓى اِذَا جَآءَ اَحَدَهُمُ الۡمَوۡتُ قَالَ رَبِّ ارۡجِعُوۡنِۙ. لَعَلِّىۡۤ اَعۡمَلُ صَالِحًـا فِيۡمَا تَرَكۡتُؕ كَلَّا ؕ اِنَّهَا كَلِمَةٌ هُوَ قَآٮِٕلُهَاؕ وَمِنۡ وَّرَآٮِٕهِمۡ بَرۡزَخٌ اِلٰى يَوۡمِ يُبۡعَثُوۡنَ.
[They will not desist from their pranks] until when the death of any of them hovers over, he will say: “Lord! You people send me back that I may earn good deeds in what I have left behind.” Certainly not! This is merely a statement that he is uttering. In front of them will now be a barrier until that Day when they will be raised. (23:99-100)
What is Barzakh?
Is this the state of life or the condition of death?
Is this a part of this world or a realm beyond it?
In this world, will a person exist without any sensation or will they experience sorrow and comfort?
In this concealment, will the person be unaware, or will certain conditions present themselves to them?
These are the questions that arise in our minds regarding this matter. To consider them, it seems necessary for us to first study the texts of the Qur’an regarding life and death, accounting, and reward and punishment:
1. Death before worldly life
كَيۡفَ تَكۡفُرُوۡنَ بِاللّٰهِ وَڪُنۡتُمۡ اَمۡوَاتًا فَاَحۡيَاکُمۡۚ.
[O People!] How can you deny God whereas you were dead, then He gave you life? (2:28)
2. Worldly Life
فَاِنَّـا خَلَقۡنٰكُمۡ مِّنۡ تُرَابٍ ثُمَّ مِنۡ نُّـطۡفَةٍ ثُمَّ مِنۡ عَلَقَةٍ ثُمَّ مِنۡ مُّضۡغَةٍ مُّخَلَّقَةٍ وَّغَيۡرِ مُخَلَّقَةٍ لِّـنُبَيِّنَ لَـكُمۡ ؕ وَنُقِرُّ فِى الۡاَرۡحَامِ مَا نَشَآءُ اِلٰٓى اَجَلٍ مُّسَمًّى ثُمَّ نُخۡرِجُكُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا اَشُدَّكُمۡ
We have created you from clay, then from sperm, then from a clot of blood, then from a lump of flesh which may be completed and also remains incomplete. So that We make evident to you some facts [that you should understand]. Whatever We want, We continue to lodge in the wombs until an appointed time. Then bring you forth in the form of a child. Then give time so that you may reach your maturity. (22:5)
3. Death After Worldly Life
كُلُّ نَفۡسٍ ذَآٮِٕقَةُ الۡمَوۡتِ ثُمَّ اِلَيۡنَا تُرۡجَعُوۡنَ
Every soul must taste death. Then you will be returned to Us alone. (29:57)
قُلۡ يَتَوَفّٰٮكُمۡ مَّلَكُ الۡمَوۡتِ الَّذِىۡ وُكِّلَ بِكُمۡ ثُمَّ اِلٰى رَبِّكُمۡ تُرۡجَعُوۡنَ.
Tell them: Your soul will be claimed by the very angel of death who has been deputed to you; then you shall be returned to your Lord alone. (32:11)
4. Life After Martyrdom
وَلَا تَقُوۡلُوۡا لِمَنۡ يُّقۡتَلُ فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتٌ ؕ بَلۡ اَحۡيَآءٌ وَّلٰـكِنۡ لَّا تَشۡعُرُوۡنَ.
And do not say that those slain in [this] cause of God are dead; they are not dead; in fact, they are alive, but you are not aware [of the manner in which they live]. (2:154)
5. The Commencement of the Day of Judgment and the Afterlife
نَحۡنُ قَدَّرۡنَا بَيۡنَكُمُ الۡمَوۡتَ وَمَا نَحۡنُ بِمَسۡبُوۡقِيۡنَۙ . وَنُـنۡشِئَكُمۡ فِىۡ مَا لَا تَعۡلَمُوۡنَ.
We have ordained death among you, and We are not helpless; in fact, We have the full power to replace you with those like you and raise you in a world you know not. (56:60-61)
وَلَقَدۡ جَآءَهُمۡ مِّنَ الۡاَنۡۢبَآءِ مَا فِيۡهِ مُزۡدَجَرٌۙ . وَكُلُّ اَمۡرٍ مُّسۡتَقِرٌّ . فَتَوَلَّ عَنۡهُمۡۘ يَوۡمَ يَدۡعُ الدَّاعِ اِلٰى شَىۡءٍ نُّكُرٍۙ . تُغۡنِ النُّذُرُۙ .خُشَّعًا اَبۡصَارُهُمۡ يَخۡرُجُوۡنَ مِنَ الۡاَجۡدَاثِ كَاَنَّهُمۡ جَرَادٌ مُّنۡتَشِرٌۙ . يَقُوۡلُ الۡكٰفِرُوۡنَ هٰذَا يَوۡمٌ عَسِرٌ.
Every matter has an appointed time. The anecdotes of the past have come before them which have for them much lesson, profound wisdom. But of what use are warnings [for these rebellious people]? For this reason, turn away from them,and wait for the day in which a summoner will summon them to a thing very undesirable. Their eyes will be downcast on that day. They will come out of their graves running towards the summoner as if they are locusts scattered about. At that time, these disbelievers will cry out: “This is a very difficult day that has arrived!” (54:3-8)
6. Two Lives and Two Deaths
قَالُوۡا رَبَّنَاۤ اَمَتَّنَا اثۡنَتَيۡنِ وَاَحۡيَيۡتَنَا اثۡنَتَيۡنِ فَاعۡتَرَفۡنَا بِذُنُوۡبِنَا فَهَلۡ اِلٰى خُرُوۡجٍ مِّنۡ سَبِيۡلٍ.
They will say: “Lord! Twice you gave us death and twice you gave us life. So, [no doubt remains now on being resurrected after death. Consequently,] We confess our sins; so, is there also a way to get out from here?” (40:11)
ثُمَّ يُمِيۡتُكُمۡ ثُمَّ يُحۡيِيۡكُمۡ ثُمَّ كَيۡفَ تَكۡفُرُوۡنَ بِاللّٰهِ وَڪُنۡتُمۡ اَمۡوَاتًا فَاَحۡيَاکُمۡۚ اِلَيۡهِ تُرۡجَعُوۡنَ.
[O People!] How can you deny God whereas you were dead, then He gave you life? Then it is He who gives death to you; then after this He only shall give life; then towards Him shall you be returned. (2:28)
7. Punishment in this world
فَكُلًّا اَخَذۡنَا بِذَنۡۢبِهٖ ۚ فَمِنۡهُمۡ مَّنۡ اَرۡسَلۡنَا عَلَيۡهِ حَاصِبًا وَمِنۡهُمۡ مَّنۡ اَخَذَتۡهُ الصَّيۡحَةُ ۚ وَمِنۡهُمۡ مَّنۡ خَسَفۡنَا بِهِ الۡاَرۡضَ ۚ وَمِنۡهُمۡ مَّنۡ اَغۡرَقۡنَا وَمَا كَانَ اللّٰهُ لِيَـظۡلِمَهُمۡ وَلٰـكِنۡ كَانُوۡۤا اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ
So, We seized each of these because of their sins. Then to some of them We sent a stone-hurling wind and some of them were seized by thunder and some of them We thrust in the earth and some We drowned in the sea. In reality, God was not unjust to them; in fact, they themselves were unjust to their souls. (29:40)
8. Rewards and Punishments after Death and before the Day of Judgment
وَ لَوۡ تَرٰٓى اِذۡ يَتَوَفَّى الَّذِيۡنَ كَفَرُوا ۙ الۡمَلٰٓٮِٕكَةُ يَضۡرِبُوۡنَ وُجُوۡهَهُمۡ وَاَدۡبَارَهُمۡ وَذُوۡقُوۡا عَذَابَ الۡحَرِيۡقِ.
Had you been able to see [you would have known what had happened at that time] when the angels were claiming the souls of these disbelievers whilst striking them on their faces and their backs and while saying: “Taste now the torment of the fire!” (8:50)
وَحَاقَ بِاٰلِ فِرۡعَوۡنَ سُوۡٓءُ الۡعَذَابِۚ. اَلنَّارُ يُعۡرَضُوۡنَ عَلَيۡهَا غُدُوًّا وَّعَشِيًّا
But the people of the Pharaoh were surrounded by an evil torment the fire of Hell before which they are brought day and night and the Day the Hereafter arrives, it will be ordered: “Admit the companions of the Pharaoh into the worst torment.” (40:45-46)
وَجَعَلَنِىۡ مِنَ الۡمُكۡرَمِيۡنَ.
It was said: “Enter Paradise.” [When he heard this glad tiding,] he said: “Would that my nation could have known my forgiveness from God and His including me among the honourable.” (36:26-27)
وَلَا تَحۡسَبَنَّ الَّذِيۡنَ قُتِلُوۡا فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتًا ؕ بَلۡ اَحۡيَآءٌ عِنۡدَ رَبِّهِمۡ يُرۡزَقُوۡنَۙ.
And whoever have been slain [during this war] for the cause of God, never regard them as dead. They are not dead; in fact, they are alive in the presence of God; they are being well provided for.
(3:169)
9. Two Occasions of Punishment Before the Torment of the Hereafter
وَمِمَّنۡ حَوۡلَــكُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ۛؕ وَمِنۡ اَهۡلِ الۡمَدِيۡنَةِ مَرَدُوۡا عَلَى النِّفَاقِؕ لَا تَعۡلَمُهُمۡ ؕ نَحۡنُ نَـعۡلَمُهُمۡ ؕ سَنُعَذِّبُهُمۡ مَّرَّتَيۡنِ ثُمَّ يُرَدُّوۡنَ اِلٰى عَذَابٍ عَظِيۡمٍ.
There are also many hypocrites among the Bedouins who live around you and among the inhabitants of Madīnah also. They have become adept in their hypocrisy. You do not know them; We know them. Soon We shall punish them twice. Then they will be pushed towards a great torment. (9:101)
10. Punishment of Hell in the Hereafter
اِنَّ الَّذِيۡنَ كَفَرُوۡا لَوۡ اَنَّ لَهُمۡ مَّا فِى الۡاَرۡضِ جَمِيۡعًا وَّمِثۡلَهٗ مَعَهٗ لِيَـفۡتَدُوۡا بِهٖ مِنۡ عَذَابِ يَوۡمِ الۡقِيٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡۚ وَلَهُمۡ عَذَابٌ اَ لِيۡمٌ يُرِيۡدُوۡنَ اَنۡ يَّخۡرُجُوۡا مِنَ النَّارِ وَمَا هُمۡ بِخَارِجِيۡنَ مِنۡهَا وَلَهُمۡ عَذَابٌ مُّقِيۡمٌ
As for those who disbelieve [in him], if they are able to acquire all the riches of the earth and as much besides so that in return for it they can redeem themselves from the torment of the Day of Judgement, it will not be accepted from them and for them surely is a woeful punishment. They will like to get out from the Fire but they shall never be able to. For them is an eternal punishment there. (5:36-37)
11. Deciding the outcome of the Hereafter without account in this worldly life.
وَالسّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُهٰجِرِيۡنَ وَالۡاَنۡصَارِ وَالَّذِيۡنَ اتَّبَعُوۡهُمۡ بِاِحۡسَانٍ رَّضِىَ اللّٰهُ عَنۡهُمۡ وَرَضُوۡا عَنۡهُ وَاَعَدَّ لَهُمۡ جَنّٰتٍ تَجۡرِىۡ تَحۡتَهَا الۡاَنۡهٰرُ خٰلِدِيۡنَ فِيۡهَاۤ اَبَدًا ؕ وَذٰلِكَ الۡـفَوۡزُ الۡعَظِيۡمُ
God was pleased with those Muhājirūn and Anṣār and they were pleased with God who took the initiative the foremost, and with those also who have befittingly followed them. God has prepared for them orchards below which streams flow. They shall abide in them forever. This alone is great success. (9:100)
Do not [O Prophet!] be deceived by the fortunes of these disbelievers in the cities of this land. This is brief prosperity; then Hell shall be their abode and what an evil abode it is? (3:196-197)
12. After the Day of Judgment, the determination of the final outcome in the Hereafter
On that day, people shall be like moths scattered about and mountains like carded wool. Then he whose scales are heavy shall dwell in bliss and he whose scales are light, an abyss shall be his abode. (101:4-9)
The summary of the above verses can be presented in the following points:
1. Before coming into this world, a human being was dead.
2. Allah Almighty granted man the first life after the first death and sent him into this world through reproduction.
3. After the first life, with the permission of Allah Almighty, an angel takes the soul of a human. The state of death befalls the person for the second time, and the individual departs from the world.
4. After departing from this world, even before the Day of Judgment, some people are granted a second life.
5. The Day of Judgment will occur at an appointed time, and all human beings will simultaneously attain a second life.
6. The second life, in terms of its reality, will be exactly like the first life. 7. Every human being will experience two lives and two deaths throughout their entire history.
8. Some individuals will have to face punishment in this worldly life itself.
9. Some humans will receive reward and punishment after death and before the Day of Judgment.
10. Some people will have to face punishment twice before the great punishment of the Hereafter.
11. For some humans, the eternal punishment of Hell will commence after the Day of Judgment.
12. The judgment regarding the hereafter of some people has already been pronounced in their worldly life.
13. As soon as the second life is given after the Day of Resurrection, the formal account of deeds will begin.
14. After the formal accounting is completed, the reward and punishment for humans will be determined, and they will be admitted into Paradise or Hell.
If we conduct a superficial study of the aforementioned passages of the Holy Qur’an, apparently a few contradictions are perceived:
The first contradiction that is felt is that, on one hand, the Qur’an clearly states that every human being will have two lives available to them: one worldly life and one life in the hereafter. On the other hand, in reference to some individuals, there is also presented the concept of a third life between death and resurrection.
The second contradiction appears to be that on one hand, the Qur’an states that the process of reward and punishment will commence after the Day of Judgment is established at a specific time. On the other hand, its verses suggest that the process of reward and punishment begins immediately after death, even before the Day of Judgment. Furthermore, when it is found that the Qur’an has declared a decree to administer punishment twice before the torment of the Hereafter, this contradiction becomes even more pronounced.
The third contradiction appears to be that on one hand, the premise of the Qur’an is that there will be a formal judgment on the Day of Resurrection after which the decision regarding Paradise and Hell will be made, and on the other hand, the verses give the impression that entrance into Paradise and Hell will begin immediately upon death. Moreover, there are clear indications that the decision regarding Paradise and Hell is determined during a person’s lifetime.
After recognizing these contradictions, three approaches can be adopted:
One is to consider the Qur’an as a book whose verses, God forbid, are mutually contradictory and inconsistent.
Secondly, a person should acknowledge their lack of understanding and remain silent.
Thirdly, one should try to comprehend these passages of the Holy
Qur’an by engaging in reflection and contemplation.
It is evidently clear that the third approach is the correct one in this matter. The Qur’an is the word of the Almighty Lord, and the notion of any contradiction or inconsistency within it cannot be entertained. Thus, upon reflecting on these verses, it becomes fully apparent that in terms of death and life, resurrection and recompense, these are expressions of the different components of God’s law that are interconnected and harmonious. We will detail this under the following headings:
1. The Veil that Separates Death and the Day of Judgment
2. Two Lives with Physical Existence
3. Different Meaning of Death and Life and the State of Barzakh
4. Different Treatment for Different People in the Realm of Barzakh
5. Worldly and Intermediary Punishment Before the Punishment of the Hereafter
6. With regard to accounting, there are three groups of people
1. The Veil Between Death and Resurrection
The Qur’an has described the state between death and the Resurrection as Barzakh, which means a barrier or a veil. It is stated:
حَتّٰٓى اِذَا جَآءَ اَحَدَهُمُ الۡمَوۡتُ قَالَ رَبِّ ارۡجِعُوۡنِۙ. لَعَلِّىۡۤ اَعۡمَلُ صَالِحًـا فِيۡمَا تَرَكۡتُؕ كَلَّا ؕ اِنَّهَا كَلِمَةٌ هُوَ قَآٮِٕلُهَاؕ وَمِنۡ وَّرَآٮِٕهِمۡ بَرۡزَخٌ اِلٰى يَوۡمِ يُبۡعَثُوۡنَ .
Until when the death of any of them hovers over, he will say: “Lord! You people send me back that I may earn good deeds in what I have left behind.” Certainly not! This is merely a statement that he is uttering. In front of them will now be a barrier until that Day when they will be raised. (23:99-100)
2. Two Lives with Physical Existence
The Qur’an, in its entirety, has clearly stated that human beings will be granted two lives. One life in this world before death and another life after the Day of Judgment, known as worldly life and the hereafter. These two lives will be similar in their essence. The life of the hereafter will mirror the life that a person lived in this world. He will possess physical organs in the same manner; blood will circulate in his veins in the same way; his respiratory system will function similarly; and he will have the capabilities of hearing, sight, and speech. In essence, a life just like this will manifest itself there in its complete form. The Qur’an, with its eternal style, has used the words “two lives’ to fully clarify this truth. In Surah Al-Mu’min it is stated:
قَالُوۡا رَبَّنَاۤ اَمَتَّنَا اثۡنَتَيۡنِ وَاَحۡيَيۡتَنَا اثۡنَتَيۡنِ فَاعۡتَرَفۡنَا بِذُنُوۡبِنَا فَهَلۡ اِلٰى خُرُوۡجٍ مِّنۡ سَبِيۡلٍ.
They will say: “Lord! Twice you gave us death and twice you gave us life. So, [no doubt remains now on being resurrected after death. Consequently,] We confess our sins; so, is there also a way to get out from here?” (40:11)
Imam Amin Ahsan Islahi writes in the explanation of this verse:
At that time, these people will confess with great humility and clarity, saying, ‘O Lord, now we acknowledge all our crimes. In our view, resurrection after death was impossible; for this reason, fearlessly from Your reckoning and accountability, we mocked Your Messenger and his invitation. But now You have given us death twice and life twice, allowing us to thoroughly observe life after death. Is there any way now for us to be delivered from this Hell so that we may return to the world and live a life of faith and righteous deeds anew?’
Two instances of death are referred to here: first, the state of death that prevails over a person before coming into existence in this world; and the second is the death that every living being must inevitably face. Similarly, one life is that which is obtained in this world, and the other is that which will be obtained on the Day of Resurrection. (Tadabbur-e-Qur’an 7/23)
From this, it becomes clear that in his entire history, a human being will only attain two lives. Apart from these, no third life of this nature will be granted to him. Therefore, the state of human life in the realm of Barzakh will be different from worldly and eternal life.
3. The Different Concept of Death and Life and the State of Barzakh
The Qur’an has also used the words for death and life in meanings that are somewhat different from their common understanding.
The general meaning of death is a person’s departure from this world, but the Holy Qur’an has also used the term death for sleep. It is stated:
وَهُوَ الَّذِىۡ يَتَوَفّٰٮكُمۡ بِالَّيۡلِ وَ يَعۡلَمُ مَا جَرَحۡتُمۡ بِالنَّهَارِ ثُمَّ يَـبۡعَثُكُمۡ فِيۡهِ لِيُقۡضٰٓى اَجَلٌ مُّسَمًّىۚ ثُمَّ اِلَيۡهِ مَرۡجِعُكُمۡ
It is He Who claims your souls at night and also knows what you do during the day. Then He raises you up in it so that the allotted span of life is completed. Finally, to Him is your return. (6:60)
The common meaning of life is to spend time living in the world, but the Qur’an has used this word for those who depart from the world after being killed in the path of Allah. It is stated:
وَلَا تَقُوۡلُوۡا لِمَنۡ يُّقۡتَلُ فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتٌ ؕ بَلۡ اَحۡيَآءٌ وَّلٰـكِنۡ لَّا تَشۡعُرُوۡنَ.
And do not say that those slain in [this] cause of God are dead; they are not dead; in fact, they are alive, but you are not aware [of the manner in which they live.] (2:154)
It is as if a person, while living, is in the embrace of death during sleep, and even after entering the embrace of death, can still partake in life. However, sleep in its common sense is not death, nor is the life of martyrs life in the common sense. Since the death-like state of sleep is part of our daily routine, we are to some extent conscious of it. We have no experience of the life after martyrdom, therefore, we have no consciousness of it either.
The life of the martyrs, evidently, is not the same life that people will obtain after the Day of Judgment. If it were the same life, Allah Almighty would not have stated, “You cannot perceive it.” As the life of the afterlife resembles worldly life, understanding it is relatively easy for us. It is also a fact that the Day of Judgment will come for all humanity at the same time, thus the death of the martyrs cannot be defined as the Day of Judgment. Consequently, it is clear that the life granted to the martyrs after death is indeed the life between death and the Day of Judgment, referred to as Barzakh.
Based on these indications, we can infer that the realm of Barzakh is a state similar to sleep, in which a certain kind of death is imposed upon us, and we are experiencing a certain kind of life. The death is such that we are deprived of our physical existence and some of its prerequisites, and the life is akin to the kind of life we lead in the state of sleep.
In this world, the conditions of reward and punishment can be likened to the realm of dreams. In the state of sleep, every person dreams. Dreams can be good or bad. A good dream induces a feeling of joy and tranquility in a person, whereas a bad dream creates a sense of unrest and anxiety. In this state, a person’s body remains still, but they feel distress and comfort. Based on this, it can be assumed that in the realm of Barzakh, the matter of reward and punishment will be similar.
However, for the realm of Barzakh, using the expressions of the state of sleep and the dream world can be chosen to explain and understand the concept, but it cannot be definitively stated that the realm of Barzakh and the dream world are exactly the same. The matter of the state of life in the realm of Barzakh is, in any case, among the ambiguous matters. Nothing definitive can be said about it.
4. Different Treatment for Different People in the Realm of Barzakh
Reflecting on the Qur’an reveals that in the realm of Barzakh, the matter of reward and punishment will be different for different classes of people. The Qur’an is very clear about two of these classes. One is the class of martyrs and the other is the class of disbelievers who were obliterated from existence after the conclusive establishment of the truth by the Messengers.
Regarding the first group, the clear directive of the Qur’an is:
وَلَا تَحۡسَبَنَّ الَّذِيۡنَ قُتِلُوۡا فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتًا ؕ بَلۡ اَحۡيَآءٌ عِنۡدَ رَبِّهِمۡ فَرِحِيۡنَ بِمَاۤ اٰتٰٮهُمُ اللّٰهُ مِنۡ فَضۡلِهٖ ۙ وَيَسۡتَبۡشِرُوۡنَ بِالَّذِيۡنَ لَمۡ يَلۡحَقُوۡا بِهِمۡ مِّنۡ خَلۡفِهِمۡۙ اَ لَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُوۡنَۘ يَسۡتَبۡشِرُوۡنَ بِنِعۡمَةٍ مِّنَ اللّٰهِ وَفَضۡلٍۙ وَّاَنَّ اللّٰهَ لَا يُضِيۡعُ اَجۡرَ الۡمُؤۡمِنِيۡنَ
And whoever have been slain [during this war] for the cause of God, never regard them as dead. They are not dead; in fact, they are alive in the presence of God; they are being well provided for; pleased with what God has given them of His blessings, expressing joy about those they left behind who have not yet come to them that [in this eternal kingdom of God] neither is there any fear for them as well nor shall they ever be sorrowful rejoicing in the favors and blessings of God and rejoicing that God shall never waste the reward of the believers. (3:169-171)
That is, those people who have offered their lives as a sacrifice in the way of Allah will, upon departing from this world, be in the mercy of Allah and will receive sustenance from Him, and they will be joyous and content.
The example of the second group is Pharaoh and his companions, who were not willing to believe even after the conclusive proof presented by Prophet Moses (PBUH). It is described in much detail about them:
وَحَاقَ بِاٰلِ فِرۡعَوۡنَ سُوۡٓءُ الۡعَذَابِۚ. اَلنَّارُ يُعۡرَضُوۡنَ عَلَيۡهَا غُدُوًّا وَّعَشِيًّا وَيَوۡمَ تَقُوۡمُ السَّاعَةُ اَدۡخِلُوۡۤا اٰلَ فِرۡعَوۡنَ اَشَدَّ الۡعَذَابِ
But the people of the Pharaoh were surrounded by an evil torment [after this:] the fire of Hell before which they are brought day and night and the Day the Hereafter arrives, it will be ordered: “Admit the companions of the Pharaoh into the worst torment.” (40:45-46)
These are, in reality, the people who were directly invited by the
Messengers of Allah to worship Him alone. However, instead of accepting this invitation, they knowingly denied it and spent their entire lives opposing the Prophets. After the Messengers had conclusively conveyed the truth to them, the punishment of Allah descended upon them, and they were annihilated. After their end in this world and before the Day of Judgment, they will already be subjected to a state of torment.
Apart from these people, meaning those who were neither obliterated from the face of existence due to the crime of rejecting the Messengers nor elevated to the rank of martyrdom, the Qur’an remains silent about them.
5. Earthly and Purgatorial Punishments Before the Torment of the Hereafter
The verse from the Holy Qur’an that explicitly refers to the life of Barzakh is found in Surah At-Tawbah, verse 101. It is stated:
وَمِمَّنۡ حَوۡلَــكُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ۛؕ وَمِنۡ اَهۡلِ الۡمَدِيۡنَةِ مَرَدُوۡا عَلَى النِّفَاقِؕ لَا تَعۡلَمُهُمۡ ؕ نَحۡنُ نَـعۡلَمُهُمۡ ؕ سَنُعَذِّبُهُمۡ مَّرَّتَيۡنِ . ثُمَّ يُرَدُّوۡنَ اِلٰى عَذَابٍ عَظِيۡمٍ
There are also many hypocrites among the Bedouins who live around you and among the inhabitants of Madīnah also. They have become adept in their hypocrisy. You do not know them; We know them. Soon We shall punish them twice. Then they will be pushed towards a great torment. (9:101)
This verse was revealed as a warning to those addressees of the Prophet (PBUH) who acknowledged the Prophet (PBUH) and his message merely for their own interests and gains. In reality, they were committed to opposing the Prophet (PBUH) and were secretly engaged in conspiracies against the Muslims. For these people, a declaration of two types of punishment was made before the great torment of the Hereafter. One is the worldly punishment, which has been inflicted by Allah Almighty on those addressees of the Messengers who persisted in disbelief and rebellion even after the conclusive evidence had been established. The history of this punishment is recorded in the Qur’an with reference to Aad, Thamud, the people of Lot, and the followers of Pharaoh:
فَكُلًّا اَخَذۡنَا بِذَنۡۢبِهٖ ۚ فَمِنۡهُمۡ مَّنۡ اَرۡسَلۡنَا عَلَيۡهِ حَاصِبًا وَمِنۡهُمۡ مَّنۡ اَخَذَتۡهُ الصَّيۡحَةُ ۚ وَمِنۡهُمۡ مَّنۡ خَسَفۡنَا بِهِ الۡاَرۡضَ ۚ وَمِنۡهُمۡ مَّنۡ اَغۡرَقۡنَا وَمَا كَانَ اللّٰهُ لِيَـظۡلِمَهُمۡ وَلٰـكِنۡ كَانُوۡۤا اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ
So, We seized each of these because of their sins. Then to some of them We sent a stone-hurling wind and some of them were seized by thunder and some of them We thrust in the earth and some We drowned in the sea. In reality, God was not unjust to them; in fact, they themselves were unjust to their souls. (29:40)
The punishment upon the polytheists and hypocrites of Arabia, who were addressed by the Messenger of Allah (PBUH), was meted out through the swords of the believers.
بَرَآءَةٌ مِّنَ اللّٰهِ وَرَسُوۡلِهٖۤ اِلَى الَّذِيۡنَ عَاهَدتُّمۡ مِّنَ الۡمُشۡرِكِيۡنَ… فَاِذَا انْسَلَخَ الۡاَشۡهُرُ الۡحُـرُمُ فَاقۡتُلُوا الۡمُشۡرِكِيۡنَ حَيۡثُ وَجَدْتُّمُوۡهُمۡ.
A declaration of acquittal is made from God and His Messenger for the Idolaters with whom you had made agreements… After this when the sacred months have passed, kill these Idolaters wherever you find them. (9:1-5)
The second is the torment of the grave, which will descend upon them after departing from this world and before the occurrence of the Day of Judgment.
Imam Amin Ahsan Islahi writes:
… San‘u’adh-dhibuhum marratayn (We shall punish them twice), one refers to the punishment they will face at the hands of the Muslims. The second refers to the punishment they will encounter in the realm of Barzakh. Thumma yuradduuna ilaa adhaabin azeem points towards the torment of the Hereafter, which will be the most severe. (Tadabbur-e-Qur’an 3/637)
6. In terms of reckoning, there are three groups of humans
From the clear indications in the Qur’an, we can infer that regarding the account in the hereafter, there will be three groups of people.
The first group will consist of the Prophets, the martyrs, the truthful ones, and the righteous, meaning those people who spent every moment of their lives solely for the pleasure of their Lord. They will be warmly welcomed. Abraham, Moses, Jesus, Muhammad (peace be upon them), and Abu Bakr, Umar, Uthman, and Ali (may Allah be pleased with them) will be included in this group.
وَمَنۡ يُّطِعِ اللّٰهَ وَالرَّسُوۡلَ فَاُولٰٓٮِٕكَ مَعَ الَّذِيۡنَ اَنۡعَمَ اللّٰهُ عَلَيۡهِمۡ مِّنَ النَّبِيّٖنَ وَالصِّدِّيۡقِيۡنَ وَالشُّهَدَآءِ وَالصّٰلِحِيۡنَ ۚ وَحَسُنَ اُولٰٓٮِٕكَ رَفِيۡقًا ذٰلِكَ الۡـفَضۡلُ مِنَ اللّٰهِ ؕ وَكَفٰى بِاللّٰهِ عَلِيۡمًا
[Tell them:] Those who obey God and His Messenger, it is they who shall dwell with those whom God has bestowed with favor: the prophets, the truthful, the witnesses and the righteous. How good are these companions! This is a blessing of God, and [for this,] sufficient is the knowledge of God. (4:69-70)
وَالَّذِيۡنَ اٰمَنُوۡا بِاللّٰهِ وَرُسُلِهٖۤ اُولٰٓٮِٕكَ هُمُ الصِّدِّيۡقُوۡنَۖ وَالشُّهَدَآءُ عِنۡدَ رَبِّهِمۡؕ لَهُمۡ اَجۡرُهُمۡ وَنُوۡرُهُمۡ
And those who have truly professed faith in God and His messengers will be among the ṣiddīq and the shuhadā’. For them will also be their reward and also their light. (57:19)
The words from Surah An-Nisa, An’am Allahu ‘Alayhim (upon whom Allah has bestowed His grace), make it clear that on the Day of Judgment, without putting them through the anxiety of reckoning, they will be granted a certificate of distinction for success, and the gates of Paradise will be opened for them.
The second group will consist of those people who knowingly denied the truth, adopted a rebellious attitude towards their Creator, perpetuated tyranny and aggression in the world, and dedicated their entire lives to opposing the truth and supporting falsehood. Nimrod, Pharaoh, Abu Jahl, and Abu Lahab will be included in this group.
Do not [O Prophet!] be deceived by the fortunes of these disbelievers in the cities of this land. This is brief prosperity; then Hell shall be their abode and what an evil abode it is. (3:196-197)
اِنَّ الَّذِيۡنَ كَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِيۡلِ اللّٰهِ قَدۡ ضَلُّوۡا ضَلٰلًاۢ بَعِيۡدًا. كَفَرُوۡا وَظَلَمُوۡا لَمۡ يَكُنِ اللّٰهُ لِيَـغۡفِرَ لَهُمۡ وَلَا لِيَـهۡدِيَهُمۡ طَرِيۡقًا. خٰلِدِيۡنَ فِيۡهَاۤ اَبَدًا ؕ وَكَانَ ذٰلِكَ عَلَى اللّٰهِ يَسِيۡرًا
Those who have disbelieved and debarred others from the path of God have strayed far into error. Those who have disbelieved and in this manner have been unjust to their souls, God will neither forgive them nor will He guide them to any path other than the path of Hell. They shall abide in it forever and this is very easy for God. (4:167-169)
In the case of these people, there will be no need for any accounting or reckoning; rather, they will themselves testify to their disbelief and rebellion.
حَتّٰٓى اِذَا جَآءَتۡهُمۡ رُسُلُـنَا يَتَوَفَّوۡنَهُمۡ قَالُوۡۤا اَيۡنَ مَا كُنۡتُمۡ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ ؕ قَالُوۡا ضَلُّوۡا عَنَّا وَشَهِدُوۡا عَلٰٓى اَنۡفُسِهِمۡ اَنَّهُمۡ كَانُوۡا كٰفِرِيۡنَ ادۡخُلُوۡا فِىۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِكُمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ فِى النَّارِ
Until when Our angels come to them to claim their souls, they will ask: “Where are those whom you worshipped besides God?” They will reply: “All of them have been lost upon us,” and will bear witness against themselves that they were in fact disbelievers. God will say: “You too enter Hell with all those groups of men and jinn who lived before you.” (7:37:38)
The third group will consist of those people who are neither so virtuous that they can stand in the ranks of the Prophets, martyrs, and the truthful, nor are they sinful enough to be placed among the rebellious ones. Their good deeds and bad deeds will be mixed. Most humans will fall into this category. These are the people for whom the
Day of Judgment will primarily serve as the Day of Reckoning. Their deeds will be weighed. Those whose scales of good deeds are heavy will be rewarded with Paradise, and those whose scales are light will face the punishment of Hell:
فَاُمُّهٗ هَاوِيَةٌ ؕ.
Then he whose scales are heavy shall dwell in bliss and he whose scales are light, an abyss shall be his abode. (101:6-9)
The Qur’an has highlighted these three groups among the addressees of the Prophet (PBUH) in Surah At-Tawbah:
وَالسّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُهٰجِرِيۡنَ وَالۡاَنۡصَارِ وَالَّذِيۡنَ اتَّبَعُوۡهُمۡ بِاِحۡسَانٍ رَّضِىَ اللّٰهُ عَنۡهُمۡ وَرَضُوۡا عَنۡهُ وَاَعَدَّ لَهُمۡ جَنّٰتٍ تَجۡرِىۡ تَحۡتَهَا الۡاَنۡهٰرُ خٰلِدِيۡنَ فِيۡهَاۤ اَبَدًا ؕ ذٰلِكَ الۡـفَوۡزُ الۡعَظِيۡمُ وَمِمَّنۡ حَوۡلَــكُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَۛ وَمِنۡ اَهۡلِ الۡمَدِيۡنَةِ مَرَدُوۡا عَلَى النِّفَاقِ لَا تَعۡلَمُهُمۡ ؕ نَحۡنُ نَـعۡلَمُهُمۡ ؕ سَنُعَذِّبُهُمۡ مَّرَّتَيۡنِ ثُمَّ يُرَدُّوۡنَ اِلٰى وَاٰخَرُوۡنَ اعۡتَرَفُوۡا بِذُنُوۡبِهِمۡ خَلَطُوۡا عَمَلًا صَالِحًـا وَّاٰخَرَ. عَسَى اللّٰهُ اَنۡ يَّتُوۡبَ عَلَيۡهِمۡ ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ
God was pleased with those Muhājirūn and Anṣār and they were pleased with God who took the initiative the foremost, and with those also who have befittingly followed them. God has prepared for them orchards below which streams flow. They shall abide in them forever. This alone is great success. There are also many hypocrites among the Bedouins who live around you and among the inhabitants of Madīnah also. They have become adept in their hypocrisy. You do not know them; We know them. Soon We shall punish them twice. Then they will be pushed towards a great torment. [Besides these,] there are some others also who have confessed their sins. They had done varied deeds, some good and some bad. Hopefully, God will bestow His favor on them because He is Forgiving, Ever-Merciful. (9:100-102)
In light of the above reasoning, the summary of our perspective on Barzakh is as follows:
1. Barzakh is the term used to describe the intermediate state between human death and the Day of Judgment. After death, a human will remain in this realm until the Day of Judgment.
2. In this realm, the condition of human life will be different from worldly and hereafter life.
3. In this world, we cannot definitively say anything about the emotions, conditions, and states of human beings. This matter belongs to the ambiguities. For the purpose of understanding, it can be likened to the realm of dreams.
4. In Barzakh, the martyrs, prophets, the truthful ones, and the righteous will be in the mercy of Allah and will be in a state of happiness.
5. In this world, the dwelling of the deniers of the Messengers will be shown to them morning and evening, and in this way, they will remain subjected to the condition of punishment.
6. The rest of humanity will be in a good or bad state according to their deeds.
7. On the Day of Judgment, all humans will emerge from the realm of Barzakh and will be resurrected with their physical bodies, awake and aware, to be presented for reward and punishment.