Al-Muminoon (The Believers)

99. “Until, when death comes unto one of them, he says: ‘My Lord! Send me back again, ”

100. “That I might do righteousness in that which I have left behind!’ Nay! It is but a (mere) word that he says; and, behind them, is a partition until the Day when they shall be raised up.”

One day the deviant will awaken and ask to be returned to the world, but his request cannot be fulfilled.

The former verses spoke about the stubbornness of pagans and sinners in their wrong way. These verses depict the painful state of the unbelievers when they are on the threshold of death.

They continue their wrong way in the world until when death comes to them, as the verse says:

“Until, when death comes unto one of them...”

At the time when they are about to depart this world and enter the afterlife, the curtains of conceit and ignorance will be lifted from before their eyes and they will see the terrible fate ahead of them.

They will observe the lives they had led, the potentialities they had stifled, the duties they had neglected, and the dreadful consequences of the sins they had committed.

And at this time, such a person will cry out and:

“...he says: ‘My Lord! Send me back again, ”

Then, in the next verse, he continues saying:

“That I might do righteousness in that which I have left behind!’...”

But since the law of divine creation does not allow anyone, whether righteous or wrongdoer, to return, the answer to him will be:

“...Nay! It is but a (mere) word that he says...”

These are only words without thinking and sincerity. This is what many wrongdoers usually say when they are about to be punished and what every murderer says when his eyes fall upon the gallows, but when the impending disaster is removed, the guilty again continue along their previous paths.

This is similar to what we read in verse 28 of Sura Al-’An‘am, No. 6:

“...And even if they were returned they would revert to that which they were prohibited...”

Finally, the verse briefly and expressively refers to the mysterious intermediate world, the ‘Barzakh’, and says:

“...and, behind them, is a partition until the Day when they shall be raised up.”

Note

1. In the above verses, we read when the unbelievers are on the verge of death they will ask to be returned to the world, so that they can do good deeds in what they have left behind.

Some believe that the Qur’anic phrase, ‘fi ma taraktu’ (in that which I have left behind) here refers to the properties that are left behind from them as their legacy, which we usually call 'the estate of the deceased’.

There is a tradition narrated from Imam Sadiq (as), which corroborates this meaning.

He said:

“One who does not pay (even) the slightest amount of his alms-tax is neither a believer nor a Muslim, and the words of Allah, the Exalted, is (that he says):

‘...My Lord! Send me back again, that I might do righteousness in that which I have left behind ...’.”1

While some other commentators maintain that it has a more extensive meaning. They say that the Qur’anic phrase /ma taraktu/ refers to all the good deeds that one has abandoned.

Therefore, the verse means that they would ask Allah to return them to the world, so that they can make amends for those good deeds that have not been accomplished. The tradition that we have mentioned above is not contrary to this vast and conclusive commentary.

Considering that these persons are repentant because of all the chances they have lost and they intend to make amends for all of them, the second comment seems to be more correct.

The word ‘la‘alla’ in the Qur’anic sentence /la‘alla ’a‘malu salihan/

(“That I might do righteousness...”)

probably indicates that these sinners are not absolutely sure about their future state. They know more or less that this newly found penitence and their being on the verge of death might have caused this regret but if they were returned, they might perhaps continue to behave the same way they had before.

2. The word /kalla/ is used in the Arabic language to indicate complete disagreement with the words of a speaker. It is, in fact, a word opposite to ‘yes’ which is used for acceptance. Some have said that the word ‘kalla’ indicates a categorical rejection of the claim of the sinners that they would do good if they were returned to the world.

Allah says:

“.. .It is but a (mere) word that he says”

(This is an unfounded claim. If they are sent to the world, they will continue to behave as they used to.)

It is also necessary to note that although this verse in a literal sense talks about the desire of the polymeists to return to the world, it is not limited to them at all. When wrongdoers and oppressors, on the brink of death, see their painful destinies, they become regretful about their past and ask to be sent back to the world to undo what they had done, but they are all refused.

3. What is the intermediate world? What kind of world is it? Where is it? How can it be proved that such a world exists between this world and the Hereafter? Must all people enter this world or is it only for a special group of people to enter? Finally, what is the state and situation of believers, the righteous, the unbelievers, and the wrongdoers in the intermediate world?

These are the questions which exist in this field, and there are some hints to it in the verses of the Qur’an and the Islamic traditions, and it is necessary to answer them as much as possible.

The Arabic word ‘barzakh’ originally means that which stands between two things, later, whatever stood between any two affairs came to be called a ‘barzakh’. As a consequence, the world that exists between this world and the Hereafter is called the barzakh and is also sometimes called ‘the world of the grave’ or ‘the world of spirits’.

The reason for the existence of this world is based upon traditional proofs, and there are numerous Qur’anic verses that explicitly or implicitly refer to the barzakh.

The verse:

“...and behind them is a partition until the Day when they are raised up”

apparently indicates the existence of such a world. Some scholars say that the word ‘barzakh’ is a barrier that prevents human beings from returning to this world after they die, while the phrase:

“...until the day when they are raised up”

indicates that this barrier is between this world and the Day of Judgment and is not between human beings and the world.

Among the verses that explicitly show the existence of such a world are those that speak about the life of the martyrs; such as the one which says:

“And do not say of those, who are slain in the way of Allah, as dead. Nay, they are alive...”2

The Prophet (S) is addressed in this verse, but all the believers are addressed in verse 154 of Sura al-Baqarah, No. 2 which announces:

“And call not those who are slain in the way of Allah as “dead.” Nay, they are living, only you perceive not.”

The intermediate world not only exists for high-ranking believers such as the martyrs, but it also exists for the disobedient unbelievers such as Pharaoh and his associates.

The concept of ‘Barzakh’ is explicitly mentioned in verse 46 of Sura Al-Mu’min, No. 40 where it says:

“In front of the Fire they will be brought (every) morning and evening. And on the day when the Hour is established (it will be said): Cast the people of Pharaoh into the most awful chastisement.”

There are other verses that relate to this subject but they are not as explicit and clear as the verses mentioned above. What is important to be noted is that apart from the verses mentioned, which treat of the barzakh in the general sense, other verses discuss it exclusively with respect to the destiny of particular groups such as the martyrs or the people of Pharaoh.

It is obvious, however, that neither the people of Pharaoh nor the martyrs are unique inhabitants of the barzakh for there are many people similar to them. For example, the Holy Qur’an counts a group of the righteous and the elect as sharing the same high rank as the martyrs.

In verse 69 of Sura An-Nisa’, No. 4, the Holy Qur’an puts the Prophets, the Sincere and the Righteous in the same category:

“And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, of the prophets, and the truthful, and the martyrs and the righteous...”

At the end of this discussion we will refer to the generality of barzakh, Allah willing.

There are many narrations in authoritative Sunni and Shi‘ah sources about the barzakh, but they speak of it differently: and illustrate the world between this world and the world Hereafter, which occurs in the grave, with some utterly different explanations.

1. There is a related tradition among the aphorisms of Imam ‘Ali in part 130 of the Nahj-ul-Balaqah. It says that once Imam Ali (as) was returning from the Battle of Siffin and arrived at a cemetery outside the city of Kufah.

The Imam (as) turned towards the graves and said:

“O Inhabitants of terrible houses, empty places and dark graves! O People of the earth! O Strangers! O you in Solitude! O you who are Terrified! You preceded us in going this way and we will join you.

If you ask us about the news of this world, we will tell you that others occupy your homes, others have married your wives, and your possessions have been distributed. These are some of the news we have, what news do you have?”

Then Imam Ali (as) addressed his companions and said:

“If they were given permission to speak, they would certainly have told you that the best supplies for this journey are piety and God-wariness.”

It is obvious that all these words cannot be interpreted as allusions and metaphors. They all reveal the fact that when a human being dies, that person will experience a type of life in the intermediate world where he will be able to understand and think and if he were given permission to speak, he would do so.

2. There is another tradition narrated by ’Asbaq ibn Nabatah about Imam Ali (as):

One day Imam Ali left Kufah and arrived a place called Qaryy (Najaf) on his journey. ’Asbaq says that when they reached him (as) they saw the Imam lying on the ground.

Qanbar said:

“Would you like me to spread my cloak under your feet, O’Amir ul-Mu’mineen?”

He said:

“No, it is a place that has the soils of the believers (i.e., believers are buried in this place). You will bother them by your action.”

’Asbaq said:

“I understand what you mean by the soils of the believers, but what does bothering them mean?”

He said:

“O son of Nabatah, if the curtains are pulled back from in front of your eyes, you will see the souls of believers sitting in circles, visiting each other and conversing. This is where the believers are, and Barahut3 is where the souls of unbelievers reside.”4

3. Imam Ali ibn al-Hussayn (as) said:

“The grave is either one of the gardens of Paradise or one of the pits of Hell.”5

4. Imam Sadiq (as) says:

“The barzakh (the intermediate world) is the grave itself, which is the punishment and the reward given between this world and the Hereafter. We swear by Allah that we only fear of the intermediate world for you!”6

5. There is a tradition in the book of al-Kafi which says that after mentioning the verse, the narrator asked the Imam:

“What is the ‘barzakh’ (the intermediate world)?”

The Imam said:

“The grave which spans the period from death until the Day of Resurrection.”7

6. There is another tradition from Imam Sadiq (as). It says that one day a man came to him and said:

“It is said that the souls of believers after death will enter the chests of green birds that fly around Divine Throne.”

The Imam said:

“No, that is not the case. The believer is more respectable in the eyes of Allah than to be confined within the chest of a bird. The souls of believers are rather clothed in bodies like their own bodies.”8

This tradition refers to a substantial body that is somehow like this material body here, but it is as immaterial as the intermediate world.

7. There is another tradition cited in the book of Al-Kafi attributed to Imam Sadiq (as): The Imam was asked about the souls of believers.

He answered:

“They are in the chambers of Paradise, they eat the foods of Paradise and drink its drinks. And they say: ‘O’ Allah! Establish the Day of Resurrection and make the promises You have made to us come to pass.’”9

8. There is another tradition by the Imam in the same book where he says that when a believer passes away, the souls of other believers will gather around him and ask him about those who were in the world and whether they were alive or dead.

If he says that such and such a person had died but they do not see him among themselves, they will say that that person had certainly fallen (i.e. he has gone into Hell).¹

Certainly, Paradise and Hell in the narrations mentioned above mean paradisaical or hellish states in the intermediate world, not those after the Day of Judgment, for they are very different from each other.

There are many narrations about the subject of the barzakh compiled under different categories and headings.

Some of them are as follows:

Many narrations that speak of the pressure and punishment of the grave and the questions put to its inhabitants.

Narrations about the contact of the souls of the dead with their families and observing the conditions they are in.

Some narrations mention of the incidents that had occurred to the Prophet on the night of his ascension, and his meeting with the souls of prophets and messengers.

Narrations that say the results of man’s good and evil deeds will be manifest after he dies.²

Barzakh and Contact with the World of Spirits

Although many people who claim they communicate with the world of souls are either liars or deluded, researches now show that it is possible to communicate with the world of spirits. Some experts have investigated and experimented this phenomenon and have become aware that there is some truth in the claim that it is possible, thus proving that the world of intermediate exists.

This fact itself is a clear evidence upon the existence of the intermediate world and that it is a reality. It shows that after this world and the death of the body, and before the appearance of Hereafter, there exists another world.

Further Clarification of the Barzakh

Aside from details, and with few exceptions, there is broad consensus among Shi’ah and Sunni scholars of Islam, with some insignificant exceptions, concerning the barzakh and the punishments and rewards found there.

The reason for this agreement is obvious, for The Holy Qur’an explicitly mentions the existence of the world of barzakh and its punishments and blessings.

Concerning the martyrs, the Holy Qur’an says:

“Do not think of those who were killed in the way of Allah to be dead. Nay, they are alive, being provided sustenance with their Lord.” “They are happy with what Allah has given them out of His grace, and rejoicing for those who have not yet joined them from behind them, no fear come shall be upon them nor shall they grieve.”12

Not only is this group of believers blessed and rewarded there, but the worst of the wrongdoers and the disobedient are punished there as well, such as the people of Pharaoh as mentioned before.³

There are numerous reliable traditions from many sources with well-established chains of transmissions that confirm the existence of the barzakh. Therefore, the principle that the barzakh exists is without question an element of Islamic belief. The important matter is that we want to know how the life of the barzakh is.

We have different expressive illustrations, mentioned here, concerning life in the barzakh. One of them is that when a human being dies, his soul will be placed in a subtle body. This body is completely unlike the corporeal body for it is not subject to the accidents that affect the physical body in the world of matter.

Since this subtle body is in every other aspect like the worldly body, it is idiomatically called an atom-like body or form. It is neither completely non-material nor is it completely material, but it participates in a kind of immateriality of the intermediate world.

Some scholars have likened the state of the soul in the barzakh to the state of the soul when a human being is asleep. In the state of sleep, the soul may really experience pleasure and pain in an even sharper way than when in the physical state.

It can enjoy a pleasure so much or can get so upset by a painful experience that their effects can sometimes be seen on the body itself, the body will smile, cry, jerk in surprise or writhe in pain.

Some even believe that at the time of sleep, the soul really acts in the atom-like body and, more importantly, some believe that those who have powerful souls, when they are not asleep, can also be in the state of non-materiality of the intermediate world while being conscious.

This means that they can leave the body and travel in this atom-like body and be aware of their surroundings and their state and consciously witness events.⁴

Some even specify that an atom-like form exists in every human body, but when a person is going to die and begins the life of the intermediate world, the atom-like form leaves the body; and sometime, as we said, it is possible that in this very material life in this world, too, it separates from the body.

If, now, we do not accept these characteristics of the atom-like body, the main principle cannot be denied, i.e., the reality of the barzakh, for it is rationally possible and it is referred to in many narrations as well.

Thus, basing on what was said, the answer to this objection became clear that some critics say that the belief in the existence of the atom-like body would necessitate belief in metempsychosis, we assert that reincarnation is nothing but the transference of one soul into different bodies.

The Late Shaykh Baha’i, an Islamic scholar, in response to this criticism said very clearly that the reincarnation that all Muslims unanimously reject is the rebirth of the soul in another body in this world after the destruction of one’s body.

But the soul’s inhabitance of an atom-like body in the world of barzakh until the Day of Resurrection when it returns to the first body by Allah’s commandment is by no means a reincarnation.

The belief in reincarnation requires the belief that the soul is pre eternal and eternally migrates from one body to another and seriously denies the resurrection of the body, and because it denies a fundamental tenet of faith, Muslims, who believe in eternality of souls and that they constantly transfer from one body to another, are considered outside the religion of Islam.⁵

Moreover, if, as some say, the atom-like body is in fact itself in the inner side of this very material (physical) body, the answer to the issue of reincarnation will become more obvious, for the soul would not leave its own form or body and enter another, however it could leave some of its forms and continue living in the intermediate world in another form.

Another issue that is brought up by reading some verses of the Holy Qur’an is that there is a group of people that does not live in the intermediate world. Verses 55 and 56 of Sura Al-Rum say:

“And on the day when the Hour will be established, the guilty will swear that they did not remain but for an hour thus were they used to being deluded. But those to whom knowledge and faith are given will say: Indeed, you have tarried, by Allah’s decree, until the Day of Resurrection. This is the Day of Resurrection, but you were not aware.”

There are many narrations that answer this issue. They divide mankind into: real believers, real unbelievers, and those who are weak and mediocre in their belief and practice. The intermediate world is only for the first two groups, but the third group passes the barzakh in a state of ignorance and unconsciousness.⁶