Azab e Barzakh – There’s no life in graves.

Please click the following link to read this article in Urdu:
عذابِ برزخ ۔ ان زمینی گڑھوں میں کوئی زندگی نہیں

Bismillah al-Rahman al-Rahim

(They are things) dead, lifeless: nor do they know when they will be raised up. [16:21]

The beliefs of different sects vary on this issue. The official doctrine of almost all sects/sub-sects is that the souls of the dead are returned in their respective graves; which means in one way or the other, these sects believe in life in ‘earthly’ graves. As we shall prove through quoting the relevant Quranic verses and Sahih Ahadith, the belief of the dead being ‘alive in earthly graves’ is false and actually represents a denial of the Quran and/or Sahih Ahadith.  Various scholarly interpretations are brought to justify this belief whose advocates forget that this false belief falls in the category of ‘Taghoot’ just as their scholars who are responsible for issuing interpretations  which contradict the Quran and the Sahih Hadith are also ‘Taghoot’.

When the soul is attached with the body then it is alive and we call it life. When the soul is taken away the body dies and we call it death. This is the very basic and simple Islamic rule of life and death.

There are only 2 types of lives proven from Quran, which are; this worldly life when the soul is attached with the body at the time of birth and then the second life on the Day of Resurrection when the soul will again be attached with the body:

“How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, and then you shall be brought back to Him”. [02:28]

“They shall say: Our Lord! Twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out?” [40:11]

We are living in Aalam-e-Duniya. ALL humans (whether good or bad), after death, are sent to a place which is a barrier or partition called, “AALAM-e-BARZAKH” and they shall be raised only on the Day of Resurrection.

“and before them is a barrier (Barzakh) until the day they are raised.” [23:100]

It is evident that return of Ruh (soul) in the dead-body (in the earthly grave) before the Day of Resurrection is against the Quran and Hadith. The souls of all humans will experience the reality of Barzakh. All good people, including martyrs, messengers and prophets are blessed in Barzakh. Similarly, all bad people are tormented in Barzakh as a forerunner to eternal punishment in hell. This torment is called Azaab-e-Qabar or Azaab-e-Barzakh. Therefore, it should be understood that in this context, “grave” does not stand for the “ditch” dug in this earth, in which we bury the dead. Rather, “grave” refers to the life AFTER death and BEFORE the Judgment Day, namely, the life of Barzakh.

The life of Barzakh is neither identical to the life in this world, nor is it like life in the Hereafter. This we cannot fully comprehend like most other matters regarding life after death and the Hereafter. We only know through Sahih Hadith that the deceased experience a different kind of life and are rewarded or punished by Allah in Barzakh. It should be understood that all Ahadith must be analysed in the light of Quran and should only be accepted if found in conformity with the Quranic information on the subject.

The Holy Quran itself has made it clear that we do not and cannot comprehend this world of souls and it has not provided extensive information on the subject. The Quran says:

And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive but you do not perceive [02:154]

The question is, CAN we PERCEIVE something about which Allah says “YOU DO NOT”? There’s another ayah in Quran about martyrs:

“Think not of those who are slain in Allah’s way as dead. Nay, they are alive, finding their sustenance in the presence of their Lord..” [03:169] [Emphasis added]

To understand this ayah we have to refer to the Tafseer in the Sahih Hadith given below:

[Sahih Muslim - Book 020, Hadith 4651]
It has been narrated on the authority of Masruq who said: We asked ‘Abdullah about the Quranic verse: “Think not of those who are slain in Allah’s way as dead. Nay, they are alive, finding their sustenance in the presence of their Lord..” (3:169). He said: We asked the meaning of the verse (from the Holy Prophet) who said: The souls, of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers. Once their Lord cast a glance at them and said: Do ye want anything? They said: What more shall we desire? We eat the fruit of Paradise from wherever we like. Their Lord asked them the same question thrice. When they saw that they will continue to be asked and not left (without answering the question). They said: O Lord, we wish that Thou mayest return our souls to our bodies so that we may be slain in Thy way once again. When He (Allah) saw that they had no need, they were left (to their joy in heaven).

The Sahih Muslim hadith quoted above proves that the souls of martyrs can fly and they live happily in Jannah (not inside their graves on this earth!) Allah talks to them and keeps asking for anything they desire but when the martyrs say that they wish to be returned back into their bodies so they can again die for Him, He does not change His Will for them (i.e. does not bring them back to live on this earth) and leaves them to enjoy in Paradise.

Both the above-mentioned ayahs [02:154] and [03:169] are often quoted as proof of life in graves. First of all, both these ayahs are about martyrs (shaheeds) and cannot be applied to all humans and/or messengers of Allah, as many died natural deaths, including our beloved Prophet Muhammad (PBUH).

As for martyrs, Bukhari also brought a hadith to prove that they are in Jannah:

[Sahih Bukhari - Volume 4, Book 52, Hadith 64]
Narrated Anas bin Malik: The mother of Hartha bin Suraqa came to the Prophet and said, “O Allah’s Prophet! Will you tell me about Hartha?” Hartha has been killed (martyred) on the day of Badr with an arrow thrown by an unidentified person. She added, “If he is in Paradise, I will be patient; otherwise, I will weep bitterly for him.” He said, “O mother of Hartha! There are Gardens in Paradise and your son got the Firdausal-ala (i.e. the best place in Paradise).”

Thus, both the Quran and Sahih Hadith prove that martyrs are in Paradise and not in their earthly graves.

In addition to this hadith about martyrs, there is another Hadith concerning the son of the Prophet (PBUH), Ibrahim (R.A):

[Sahih Bukhari - Volume 2, Book 23, Number 464]
Narrated Al-Bara’: When Ibrahim (the son of Prophet) expired, Allah’s Apostle said, “There is a wet-nurse for him in Paradise.”

After martyrs come ALL the other dead humans, including the messengers of Allah. For this we have to refer to another Sahih Hadith brought by Imam Bukhari, which is [Sahih Bukhari - Book 23, No. 468]. This Hadith tells us that all bad and good people after death, including Prophets, momineen (believers) and their children are alive in Barzakh where they are either punished or rewarded together and not individually in their respective graves on earth. The Hadith also tells us that during his lifetime, the Prophet (PBUH) was shown his place after death and now, after his death, he is alive in the highest and most exalted house in Jannah (Maqam-e-Mahmood) and NOT in his grave in Medina! Following is this rather long hadith from Bukhari which beautifully explains the concept of Barzakh (life after death):

[Sahih Bukhari – Volume 2, Book 23, Hadith 468]
Narrated Samura bin Jundab: Whenever the Prophet finished the (morning) prayer, he would face us and ask, “Who amongst you had a dream last night?” So if anyone had seen a dream he would narrate it. The Prophet would say: “Ma sha’a-llah”. One day, he asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet said, “But I had seen (a dream) last night that two men came to me, caught hold of my hands, and took me to the Sacred Land (Jerusalem). There, I saw a person sitting and another standing with an iron hook in his hand pushing it inside the mouth of the former till it reached the jaw-bone, and then tore off one side of his cheek, and then did the same with the other side; in the mean-time the first side of his cheek became normal again and then he repeated the same operation again. I said, ‘What is this?’ They told me to proceed on and we went on till we came to a man Lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the Lying man, with that stone. Whenever he struck him, the stone rolled away.

The man went to pick it up and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said, ‘Who is this?’ They told me to proceed on;

So we proceeded on and passed by a hole like an oven; with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted up to such an extent that they about to get out of it, and whenever the fire got quieter, the people went down into it, and there were naked men and women in it. I said, ‘Who is this?’ They told me to proceed on.

So we proceeded on till we reached a river of blood and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so whenever he wanted to come out the other would throw a stone in his mouth, and he would retreat to his original position. I asked, ‘What is this?’ They told me to proceed on and we did so till we reached a well-flourished green garden having a huge tree and near its root was sitting an old man with some children. (I saw) Another man near the tree with fire in front of him and he was kindling it up. Then they (i.e. my two companions) made me climb up the tree and made me enter a house, better than which I have ever seen. In it were some old men and young men, women and children.

Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first) containing old and young people.

I said to them (i.e. my two companions), ‘You have made me ramble all the night. Tell me all about that I have seen.’ They said, ‘Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection.

The one whose head you saw being crushed is the one whom Allah had given the knowledge of Qur’an (i.e. knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon its orders etc.) by day; and so this punishment will go on till the Day of Resurrection.

And those you saw in the hole (like oven) were adulterers (those men and women who commit illegal sexual intercourse).

And those you saw in the river of blood were those dealing in Riba (usury).

And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people.

And the one who was kindling the fire was Malik, the gate-keeper of the Hell-fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I am Gabriel and this is Michael. Raise your head.’ I raised my head and saw a thing like a cloud over me. They said, ‘That is your place.’ I said, ‘Let me enter my place.’ They said, ‘You still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place.’”

Knowing that a dream of Prophet Muhammad (PBUH) is also Wahi (Revelation), the above Hadith proves the following:

  • Prophet Muhammad (PBUH) was shown his place in heaven where he was to live his life-after-death.
  • The Prophet (PBUH) is not alive in his grave in Medina but is alive in the highest and most exalted house in Jannah (Maqam-e-Mahmood). This by no means is a worldly life, like the one he lived when he was alive; instead it is a Barzakhi life.
  • All souls are experience torment or bliss together and in Barzakh.
  • These Barzakhi bodies have the ability to regenerate repeatedly after experiencing torment.
  • Adulterers (men and women) who died and were buried in different parts of the world are all thrown together in one pit of fire in Barzakh and will be tormented until the Day of Judgment.
  • Pious men (including Prophets), women and children also live together in Bazakh. The martyrs are given bodies that have wings and they are allowed to fly freely in Jannah.

Therefore, it is obvious from both the Quran and Sahih Hadith that the real “grave” for each and every human is in Barzakh and not on this earth and it is in this Barzakhi grave that the reward or torment takes place. We all know that humans experience different types of death. Some are burnt alive, some are blown to pieces in bomb blasts, some die in plane crashes, car accidents or other natural disasters and some are even eaten alive by animals. We also know that different religions advocate different ways of disposing off dead bodies. For instance, Hindus burn their dead and throw their ashes in the Ganges, while Parsees (Zoroastrians) believe that letting vultures and other birds eat a dead body is a more respectable way of giving it back to nature.

Logically speaking, if many humans never even get a grave for burial, then what does Allah mean when He says in the Quran that every human that dies is given a “grave”:

Cursed be man! How ungrateful is he! Of what thing did He create him? Of a small seed; He created him, then He made him according to a measure, Then (as for) the way– He has made it easy (for him) Then He causes him to die, then assigns to him a grave, Then when He pleases, He will raise him to life again. [80: 17 to 22]

It is quite obvious that victims of all the above-mentioned incidents, who do not find graves on earth, are given graves in Barzakh, where they experience torment or bliss, depending on their Aqeeda, as well as their deeds. Therefore, anyone with a rational mind will find it difficult to believe in life in earthly graves.

Another proof of the concept that graves are assigned to all humans in Barzakh is found in the incident of Pharaoh and his companions, as narrated by the Quran:

“And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no Allah save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him). What! now! and indeed you disobeyed before and you were of the mischief-makers. But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our communications.” [10: 90 to 92]

“So Allah protected him from the evil (consequences) of what they planned, and the most evil punishment overtook Pharaoh’s people: The fire; they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass: Make Pharaoh’s people enter the severest chastisement.” [40: 45-46]

Allah says in the Quran that the Pharaoh and his companions are being tormented day and night and this torment will become more severe after Qayamah. So the question is, where are all these people being tormented when we know that the bodies of Pharaoh and many of his companions have been preserved in the form of mummies and kept in museums, where everyone can see them? They are indeed being punished in Barzakh.

Let us take a look at another Sahih Hadith on this subject:

[Sahih Muslim - Book 004, Number 2026]
Hisham b. ‘Urwa narrated on the authority of his father that the saying of Ibn ‘Umar, viz.” The dead would be punished because of the lamentation of his family over him” was mentioned to ‘A’isha. Upon this she said: May Allah have mercy upon Abu ‘Abd al-Rahman (the kunya of Ibn ‘Umar) that he heard something but could not retain it (well). (The fact is) that the bier (coffin) of a Jew passed before the Messenger of Allah (PBUH) and (the members of his family) were wailing over him. Upon this he said: You are wailing and he is being punished.

Where was that Jew being tormented when he was not even buried at the time of this incident? It is, then, of utmost importance for a Muslim to believe without any doubt that immediately after death, the dead person is assigned a grave in Barzakh, where two angels approach him for questioning about his faith and his deeds; that the dead shall be raised only on the Day of Resurrection and therefore, cannot possibly become alive in their earthly graves:

“After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection”. [23:15-16]

[Sahih Bukhari - Volume 6, Book 60, Number 338]
Narrated Abu Huraira: The Prophet said, “Between the two blowing of the trumpet there will be forty.” The people said, “O Abu Huraira! Forty days?” I refused to reply. They said, “Forty years?” I refused to reply and added: Everything of the human body will decay except the coccyx bone (bone of the tail) and from that bone Allah will reconstruct the whole body.

The message is very clear that all human bodies will decay in the ditches dug on this earth. Then, Allah will re-create humans from the tailbone on the Day of Resurrection, and not before that.

Probably the most absurd belief is taught by the Salafiyyah a.k.a. Ahl-e-Hadith sect, who says that some part of the soul remains with the dead or that the soul is returned to the body in the earthly grave from time to time. When posed with the question- “What about the people who are eaten alive by animals?” they reply; “With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals…”
(For reference see following link: ).

How outrageous can one get while defending the teachings of one’s sect or its favourite scholars, especially when these teachings stand in stark contrast to what the Quran tells us?’s confusing opinion on Barzakh is so meddled because it is supported by their prominent scholars, so they go to great lengths to justify it. It is the official Ahle Hadith (Salafi) creed that the soul is adjoined with the body (after burial) from time to time and the dead becomes alive in the grave and he listens to the living and even sees them. Famous Ahle Hadith scholars like Ibn e Taymiyyah and Ibn e Qayyim have supported this belief; others have even said that ‘Assalam o alaikum ya ahl ul qaboor’ should be said in a way that we assume the dead can hear us.

When a Muslim believes the dead to be alive in their earthly graves, he repudiates many verses of the Quran (which repeatedly state that the dead experience a different kind of life in Barzakh). If a “Muslim” harbors such a belief, and negates the Quranic verses on the subject, he becomes a part of Taghoot (because he is blindly following the interpretations of different scholars without bothering to confirm whether these are aligned to the Quran and Sahih Hadith or not). Therefore, it is important that all Muslims believe in life after death (which is a basic tenet of the definition of Emaan), and that they should build their concepts based on the information provided in the Quran and Sahih Hadith.
The belief in humans being alive in their earthly graves is the root cause of ‘grave worship’ in the Muslim Ummah today. It has lead to outright Shirk as many so-called Muslims worship the graves of dead saints or believe that they can hear their supplications. They regularly visit the shrines of these saints in order to convey their wishes to them and believe that these saints can in turn convey these directly to Allah.

We shall, inshallah, soon add a blog post on the ‘dead can hear’ belief; taken together with the above post, the two articles should refute all claims, scholarly or otherwise, that the died are alive in earthly graves or that they can hear the living.

Assalam o alaikum

[All emphases are mine]

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Filed under Belief (Aqeeda)

104 responses to “Azab e Barzakh – There’s no life in graves.

  1. Rizwan

    When Prophet’s wife Aisha(ral) asked him what to say when visiting graveyards,he told her to give salaams and a prayer ( sahee muslim, vol.2,pp.461-2,no 2127) How can we give salaam and prayer if there is no life in graves?

    • The Real Islam

      Dear brother,

      Thank you for your comment. In the hadith, ‘salam’ is used in the sense of dua and not an address to living beings. Since we are alive, we cannot enter Barzakh to give our dua or bless the dead. Graves remind us of those who have gone and these graves are their marks left on this earth. So when we visit a graveyard, we remember to send a prayer to them. This hadith does not tell us either that the dead can hear us, or that they are alive in their graves. Here are the relevant sentences from the hadith:

      I (Aisha) said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard of Baqi) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you. (Sahih Muslim Book #004, Hadith #2127)

      From the above words, how can we draw the conclusion that a) the dead could hear the Prophet (SAW) and; b) that they were alive in their graves?

      In Sahih Bukhari, we find Aisha quoting the Quran to explain this when Abdullah bin Umar asked her about the Prophet (SAW) addressing the dead Mushrikeen in the Well of Badr (qaleeb-e-badr):

      Narrated ‘Aisha: The Prophet said, “They now realize that what I used to tell them was the truth. “And Allah said, ‘Verily! You cannot make the dead to hear nor can you make the deaf hear. (27.80). (Sahih Bukhari, Book #23, Hadith #453)

      Lastly, we know from Muhadittheen that hadith is always subordinate to the Quran (exactly the same approach as that of Aisha (RA), a great Faqih). So even if we do find hadith wording that gives the impression that the dead can hear or that they are alive in their graves, we must interpret it in the light of the Quran’s relevant verses, which tell us clearly that the dead cannot hear just as the deaf cannot hear.

      Assalam o alaikum

      • As Salam Alikum brothers and Sisters in Islam you all made mistake please do visit the website of shaikh Saleh Munajjid to know complete Details related to Life of Barzakh

        Shaykh Saleh Al Munajjid Said
        The Prophet (peace and blessings of Allaah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died. Allaah says (interpretation of the meaning):

        “And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?”[al-Anbiya’ 21:34]

        “Whatsoever is on it (the earth) will perish.
        And the Face of your Lord full of Majesty and Honour will remain forever”[al-Rahmaan 55:26,27]

        “Verily, you (O Muhammad) will die, and verily, they (too) will die”[al-Zumar 39:30]

        Source: .

        for more details visit the below links

        The life of the Prophets by Shaykh ul Islam Ibne Tmaiyah
        b) The Nature of Life in the Grave

        From Abdullah Salafi

      • The Real Islam

        Brother our simple argument in this article is:

        - None of the dead are alive in the graves/ditches on earth where we bury them as Qur’an and Sahih Hadith reject this belief.
        - After death, souls are taken behind the barrier of Barzakh where they are either punished or rewarded.
        - We agree that Barzakh is a barrier as explained in Al-Mumenoon 23:100 and it is a place unknown to man, so Barzakh is not inside graves/ditches where we bury the dead.
        - None of the souls (not even martyrs – see Sahih Muslim hadith quoted in the article) are allowed to return back to this world (inside their dead-bodies) before Qayamat.

        Now you have only provided evidence from prominent Ahle Hadith sources to support your argument, which is that the Ahle Hadith sect considers the dead to be alive in graves or ditches on earth, with their souls attached, and before Qayamat. Even though it is not proven from the Quran and Hadith, Ahle Hadith take the sayings of their own scholars as evidence enough to support this argument and in the process reject the Quran and Sahih hadith (we referred to this stance of the Ahle Hadith in our article).

        Regarding the references you have quoted, first of all what Shaikh Munajjid or Ibn Baaz said is an authority only for the follower of Ahle Hadith sect. It can only be accepted as authority in Islam if this saying is supported with the Quran and Sahih Hadith. Otherwise Barelvis and Deobands also harbour beliefs that are only supported through the sayings of their own scholars but Ahle Hadith reject all these.

        The third link you have provided states: “With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals”

        One wonders where and how in the name of Allah did the Ahle Hadith come up with this million dollar theory?

        Moreover, the first link you have provided states:

        “with regards to the soul of the Prophet (peace and blessings of Allaah be upon him), it is in the highest place of ‘Illiyyeen, because he is the best creation…’”.

        The above statement is very strange and openly contradicts the Quran: the Quran describes both Illiyyeen and Sijjin as ‘register or records’ in which deeds of good or bad people are inscribed/written and not as places or jails where souls are kept. Please see the following verses of the Quran.

        Al-Mutaffifin (Surah 83) of the Qur’an mentions the Illiyeen and Sijjin
        7 Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, polytheists, sinners, evil-doers and the wicked) is (preserved) in Sijjin.
        8 And what will make you know what Sijjin is?
        9 A Register inscribed.

        And further in the Surah:
        18 Nay! Verily, the Record (writing of the deeds) of Al-Abrar (the pious believers of Islamic Monotheism) is (preserved) in ‘Illiyyun
        19 And what will make you know what ‘Illiyyun is?
        20 A Register inscribed,

        The first link you provided also claims that the Salawat or Salaams (Durood) recited by Ummah is presented to the Prophet (SAW) by angels. Not only is this belief based on Da’eef ahadith, it also implies that the Prophet (SAW) is aware of the events of this world even after his death, and that this Durood/Dua is taken to the Prophet s.a.w. (even though the Quran says that all matters are taken to Allah). How is this belief any different from Barelvis whom the Ahle Hadith criticise all the time?

        In short, apart from calling the dead for help, the entire Ahle Hadith set of beliefs matches with Barelvis and Deobands one way or the other. All 3 sects believe the dead to be alive in graves with their souls attached, all of them believe Prophet Muhammad to be alive with his soul attached to his body and they all believe Prophet (SAW) to be aware of the duas, calls or the happenings of this world even after his death, all of these sects claim to see Prophet (SAW) in their dreams.

        Interestingly, the Ahle Hadith deny this belief and also put fatwas on Barelvis when they say that Prophet Muhammad (SAW) or other dead can be used as Wasila/Tawassul in duas; however when the same belief of Wasila comes from Abdul Qadir Jilani in his Ghuniya (see this scan), then the Ahle Hadith don’t refute Abdul Qadir Jilani as he is supported by their own scholars. At that stage, the discussion on Wasila becomes an ‘academic’ matter and not one of belief.

        Please also see the following link for the sayings of prominent Ahle Hadith scholars about the nature of the life Prophet Muhammad (SAW) is leading after his death:

        Now consider this information very carefully and ask yourself an honest question: who has made the mistake?


  2. nizam

    If there is no life in the graves, then why it is specifically mentioned about the martyrs in the quran?

    • The Real Islam

      Dear brother Nizam,

      I think that this has been discussed at length in the blog post. As per the Quran [02:154] and [03:169], we get two messages: a) do not call martyrs ‘dead’ and; b) they are getting sustenance with Allah in the presence of their Lord (graves are not mentioned anywhere). So they are alive in Allah’s presence. The clear explanation (tafseer) of verse [03:169] has been given in Sahih Muslim [Book 020, Hadith 4651]. So there should be no doubt as to what kind of life the Quran is referring to. Please read the article fully to see this point discussed in detail.

      If you have some other Quranic verse in mind, please let us know and we will be happy to discuss it further.

      Assalam o alaikum


    i hv a quiestion it is said by Allah’s last Apostle whn we pay our salaam to dead then he/ she also give reply but we cant hear the voices of them.
    please give me reply for that.

    • The Real Islam

      Dear brother,

      If you are referring to a particular hadith, please can you give us the full reference or post the hadith here on the blog (with full reference) so we can discuss this?


  4. Muhammad Jawad

    Aslam-o-alikum wa rehmat-ullah!!

    Thanks for your detailed and very authenticated comments on ‘there is no life in grave’.
    But few a ahadeeths of Prophet (peace be upon him) clearly stated punishment in earthy graves. In sahi bukhari there is a hadeeth that, once Prophet (peace be upon him) passing away near two graves with their companions (Sahaba kiram). He stayed there for a while and said “do you know the persons buried in these two graves are in the state of punishment right now. Reason is that, one of the person didn’t care about cleanness of his body while passing urine and the other one was backbiter and by his talks he made quarrels between the people. The Prophet (peace be upon him) then took a branch from a tree and dig it in between those two graves. And then he said “I hope that Allah will minimize their punishments till this branch of tree become dry”

    Awaiting for your comments.
    jazak Allah huwa khair.

    • The Real Islam

      Brother Jawad,

      Your comment alludes to the conclusion often drawn from this hadith by the ‘dead are alive in grave group’, i.e. the punishment was happening in the earthly graves. When we try to understand this hadith (Bukhari 04:215), we should keep in mind that it is Allah’s decision (His sunnah) that the soul of the dead will not be returned to the body until the Day of Judgment when all dead people will be resurrected (brought back to life). This resurrection is the second life referred to in the Quran. Without the soul, any reward or punishment on the body itself is meaningless.

      The rule of interpreting a hadith is that hadith is always subordinate to the Quran. If we keep this rule in mind, the meaning of the hadith becomes clear. It may be that the Prophet (SAW) was trying to highlight an important point that one must stay away from all types of sins, whether major or minor. The fact that the Prophet (SAW) planted those tree branches on their earthly graves has a very simple explanation: the Prophet and his companions couldn’t have crossed the barrier of Barzakh and go into the waiting area for the souls of the deceased to plant these branches. The purpose of the hadith is simply to highlight that reward or punishment after death (and before Qayamah) is a fact and that the particular people buried in those two graves were experiencing such a torment. The Prophet’s ability to learn of this is miraculous and certainly revealed knowledge from Allah.

      To conclude from this hadith that it proves somehow that reward/punishment happens in the earthly graves is to contradict the Quran and many other Sahih ahadith, of which some have been discussed in the blog post.

      Assalam o alaikum

      • bilal bukhari

        salam sir…
        in hadis didnt mention that prophet pbuh planted tree ,despite broke it and just kept it at grave..and i do believe that there is no azab in grave but frankly speaking if we talk about science little bit then we come to know that the world in which we are leaving is bound with time and space while on the hand if we talk about then we can say that barzakh is a specific place but we can not see it in this world..we are leaving in a illusion indeed.
        my question is that if there is such type of azab in which blood and flash include concerning human body which you ignored and took help from hadith thn y u r neglecting..bcoz there is no concept of blood and flash in barzakh..its a place which comprise of noor..we can say

      • The Real Islam

        Dear brother Bilal,

        We have discussed this topic in a lot of detail. Please read all comments underneath the article, and also read the part 2 of this article and the comments under it. You will inshaAllah find the answers to the questions you have raised. If anything is not clear, then please let us know.


  5. hassen

    If there is a mosque in a graveyard can we pray (namaaz) in that mosque? SALAAM.

  6. Zakhir

    Yoonus (pbuh) used to glorify Allah and make remembrance of Him: when he then fell into the whales belly, Allah said which means; ” Had it not been that he (repented and) glorified Allah, he would have certainly remained inside the fish till the day of resurrection” Surah 37 Verse144. This proves that the souls will have their share of torment or blessing, and that will come to their bodies on land, sea or in the bellies of the wild animals. Please reply Assalamu Alaikum.

    • The Real Islam

      Brother Zakhir,

      Thank you for your post. Let us read the verses that you are referring to:

      And the fish swallowed him while he was blameworthy; And had he not been one of those who (repented and) glorify (Allah); He would have indeed remained inside its belly (the fish) till the Day of Resurrection. (Quran 37: 142-144)

      First of all, Allah does not state that He would have given death to Younus (AS) if He had decided to leave him in the whale’s belly. Moreover, Allah has clearly put the condition of repentance in verse 37:143. Allah is stating that if Younus (AS) had not repented he would have stayed in the whale’s belly until Qayamat. But how would Younus (AS) repent if he was to die in there? So we learn that the verse indicates that Allah would leave him in the belly alive and thus the matter of return of soul is irrelevant.

      Furthermore, as Muslims we also know that the door to repentance is only open during life and not after death. No wrongdoer can repent once he has died. The important thing to consider in your comment is that you are assuming that Younus (AS) will die inside the belly of the fish but that is simply an assumption and nothing more, since the verse tells us very clearly that Younus’s imprisonment would have lengthened had he not repented.

      Assalam o alaikum

      • Humaid Salman

        is it not true that everybody has to die before the day of resurrection?
        Quran states that everyone has to die.So, it is not an assumption that Yunus(A.S) would have been dead

      • The Real Islam

        Dear brother Humaid,

        All human beings will die at the time of Qayamah. We are not sure about what you mean when you refer to Yunus (AS). Please can you clarify? Thanks.

  7. Saira

    Very informative and eye opening blog.
    I have a question regarding the part about the afterlife of Martyrs. We know that many soldiers die everyday on the borders of Pakistan. The war on the western and south western part is with enemies who share our religion Islam. If a Pakistani soldier dies during such war (with Muslims), is he considered a Martyr? Will he be treated with the same honour in afterlife as proven in this blog by Ahadith and Quran?

    My question may seem irrelevant here, but please reply.


    • The Real Islam

      Dear sister Saira,

      Thank you for your feedback and question.

      I must admit that it is an excellent question and so the first thing that we need here is a brief explanation of the term “martyr”. This is extremely important to understand before we can move to the actual question because the general tendency in the Muslim Ummah today is to declare anyone and everyone a martyr where as in Islam, not everyone who dies fighting for a cause or under extraordinary circumstances can be declared a martyr. Just like any other title, certain pre-requisite have to be met before we can declare a dead person to be a martyr. The first and foremost pre-requisite is of course the aqeeda (belief or Emaan) of the person who has died; unless his aqeeda was correct, he would not be classed as a martyr. Perhaps an example for a Pakistani reader would be that if Mirza Ghulam Ahmed Qadiani had died in a battle or whilst defending his house against robbers, we will not consider him a martyr because the belief system that he followed was against Islamic teachings.

      The same rule would apply to anyone who mixes either Shirk or Kufr in his aqeeda; or anyone whose Emaan is incomplete due to being a part of Taghoot. We have already provided a detailed understanding of this issue on this blog in the following articles. The first article (The Road to ‘Falah’) is a must read for a basic understanding and the remaining two articles give the detailed view of the basic Islamic philosophy:

      The Road to ‘Falah’

      Who is a Muslim in Allah’s eyes?

      Taghoot (False Deities)

      Now let’s move to the next part of the question. Based on the understanding of the term martyr we can now analyse two scenarios in which two groups are fighting amongst themselves:

      Scenario 1
      If for instance, a suicide bomber blows up himself at a Qadiani centre and kills 10 Qadianis then none of the 11 people who die would be martyrs because the bomber would have rejected the Islamic ruling on suicide and the belief system of the remaining 10 would have been incorrect. The equation would be exactly the same if someone else blows himself at a shrine and kills 10 grave worshippers. No wonder all the people who died as a result of the blasts both at the Qadiani centre and the shrine would die as innocents but not as martyrs.

      Scenario 2
      This is not really a scenario but more a recollection of a real event in Islamic history. Immediately after the murder of the third caliph Usman (RA), a disagreement rose amongst Muslims and it created 2 groups. One group was led by Ameer Muaviya (RA) and Ummul Momineen Ayesha (RA) and the other was lead by Ali bin abi Talib (RA). Ameer Muavia (RA) and Ayesha (RA) were of the opinion that the murderers of Usman (RA) should be caught first and a Qisas should be taken where as Ali (RA) and his team wanted a new caliph to be selected first. All this was exploited by the Munafiqeen and as a result Muslims fought wars amongst themselves and Muslims died at both ends (Battles of Jamal and Siffeen). On occasions such as these we say that the people who died, regardless of which group they belonged to, were all martyrs because they didn’t have any problem with their Aqaaid (beliefs). They only disagreed with each other on political grounds. Later on the matter was sorted between Ali (RA) and Ameer Muaviya (RA).

      Now together with the definition and explanation of a martyr we can apply the above scenarios to any two groups fighting with each other and we should be able to learn who is a martyr and who isn’t, be it Pakistan or anywhere in the world. So whether it’i the conflict between Pak Army and the tribal area people, what happened at Babri mosque or the Red Mosque in Islamabad, or the Afghan or Iraq wars, only those people will be classed as martyrs who died on true Aqeeda and Emaan; fighting for a cause alone is not enough.

      There is also a hadith in Sahih Bukhari where a person came to Muhammad (SAW) and asked him to fight alongside Muslims but Muhammad SAW asked him to become a Muslim first (Sahih Bukhari 52:63). Eventually he did become a Muslim and fought in the war alongside Muslims and died. The Prophet (SAW) said that he died as a martyr.

      In short the bounties or the honours in the After-life, whether they are for a martyr or an ordinary person, are conditional upon dying on true Aqeeda (i.e. in the state of Emaan). If a person dies on true aqeeda only then the circumstances in which he died will determine if he is a martyr, a momin or an ordinary Muslim. But anyone who dies on the wrong aqeeda, whether he dies a normal death, in an accident, is killed by someone whilst he was innocent, dies whilst defending his house or his country, no matter how good a human being he was, we can’t give him the stature of martyr.

      I hope this answers the question.

      Assalam o alaikum

  8. fida

    I’m still not clear about martyrs issue those soldiers fighting terrorists who have pronounced every Pakistan as Kafir. You have not clarified it but dodged with the question in favor of terrorists. Every Pakistan soldier (who follows sunnah who is in terms called sunnni) is martyr, according to you, not everyone is martyr to some extend you are right but who is going to judge? Only Allah, Allah knows what is or were inside the mind and hearts of those Pakistani Soldiers who were Muslims or called themselves Muslims (sunni) in specific when i bring in sunni part automatically you should accept that they are matryrs in the eyes of every Muslim unless you personally happen to know him with his corrupt mind or Allah has reveled, so Allah says those who follow Prophat Muhammad P.B.U.H dies on the battle field are martyr rest Allah knows we are not to judge.

    • The Real Islam

      Thank you for your question. If we have missed something in our earlier reply then it would be unintentional and we are happy to clarify further. You have also mentioned in your comment that we have ‘dodged the question and supported terrorists.’ We are not sure what led you to believe that and it would be great if you could clarify that statement. If you think we have tried to avoid any part then please state that specifically so we can explain it further.

      Firstly, the term “Sunni” is not someone who follows the Sunnah. Sunni (just like Shia) is just a sectarian title opted by a certain group in Ummah who believe they are following the Sunnah (tradition) of Prophet Muhammad (SAW). There is a difference between claiming something and actually following it. Today we see major sub-sects of Sunnis (i.e. Barelvis and Deobandis) openly engaging in grave-worship even though none of this was a part of the Sunnah or tradition of the Prophet (SAW). From dhamals on graves to polytheistic Na’ats to celebrating Prophet’s birthday none of this is proven from the Sunnah of Prophet Muhammad (SAW) yet the Sunnis proudly follow these beliefs and practices. Similarly, if Mumtaz Qadri (murderer of Salman Taseer) were a soldier in Pak Army instead of a guard and had died whilst fighting against the Taliban, then we wouldn’t be able to class him as a martyr because we know he belongs to the Barelvi sect, which is a sub-sect of Sunnis; it follows an extremely corrupted set of beliefs and openly engages in the worst form of human and grave worship.

      As for judging, of course, Allah is the best judge but Allah also explains His criterion for judgement in the Quran or through His Prophet (as we find in Hadith). In our reply we only explained through examples the criterion that Allah has provided, which is that the condition of correct aqeeda has to be met before we can class anyone as a martyr.

      You have actually pretty much agreed with our viewpoint that we don’t know who would die a martyr and who would not, since we do not know what is in people’s hearts and minds. There are exceptional cases like that of Mumtaz Qadri (mentioned above) whose belief system we are now aware of and thus we can form a reasonable judgement about him. The problem with the ‘martyr’ situation at the moment is that both sides claim to be Muslims. If you say that we cannot judge, then how can you judge that a Sunni claiming to be a Muslim actually died in the state of Emaan?

      Therefore, we are not supporting terrorists or Taliban in any way. If anything, we spend considerable time denouncing terror and also make the efforts to clarify that it has no place in Islam.

      Assalam o Alaikum.

  9. hassen

    There is a hadith in Abu Dawood 3/135, and Al-Hakim 1/370 that the Prophet (S.A.W.) used to stop after burying the dead and say to the people:Ask Allah to forgive your brother and pray for him to be strengthened, for indeed he is now being questioned.But you say that immediately after death,(before the burial) the person is questioned. Which is correct ? SALAAM.

    • The Real Islam

      Brother Hassen,

      Thank you for your question.

      We said that the question and answer session with the dead starts immediately after death whether the dead is buried, burnt to ashes, eaten by animals or kept in a morgue. This is because Allah’s system is not dependent on systems developed by humans: the questions-answers by the angels followed by Azab or Sawab will start for the dead even if his body is kept in a freezer for months until his relatives claim the body. This is why in the incident of [Sahih Muslim - Book 004, Number 2029] quoted in our article the Prophet (SAW) mentioned this dead Jew whose relatives were still lamenting and wailing over him and they hadn’t even buried him but according to the Prophet (SAW), his punishment had already started. This shows that the punishment is neither conditional to burial nor does it happen in the earthly grave. This hadith is also found in Muwatta Imam Malik [Book 16, Hadith 16.12.37].

      You have also referred to the following hadith:

      Narrated Uthman ibn Affan: Whenever the Prophet (peace_be_upon_him) became free from burying the dead, he used to stay at him (i.e. his grave) and say: Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now. (Abu Dawud – Book #20, Hadith #3215)

      Firstly this riwayat is a sole incident collected in Abu Dawud and it is not narrated by another narrator. Secondly, this incident is specific to a Muslim’s burial. In a hot country like Arabia, burials used to take place immediately after death. Moreover, Muslims bury their dead but non-Muslims sometimes cremate them or leave their bodies out for animals to eat. The hadith you have quoted seems like a simple reminder from the Prophet (SAW) to people gathered there to pray for the deceased’s forgiveness.

      Lastly, it is an established principle of understanding hadith that all ahadith on a particular topic should be analysed together (and always subordinated to the Qur’an). We know that the punishment of the grave is bar-haqq (true) and we also know from various ahadith that the reward or punishment stars immediately after death. When these ahadith are taken together, it becomes clear that the occurrence of reward or punishment is not dependent on the dead’s body being physically placed in a grave.

      The point we are raising is that it doesn’t matter if a dead person is buried or not. The hadith you have mentioned is about burial (that’s one aspect). The viewpoint we mentioned is that even if there wasn’t a burial, azab or reward will still happen. We hope this clarifies the matter.

      Assalam o alaikum

  10. azad

    Prophet Muhammed (SAW) said that when the people have buried a dead person and leave home the dead person can hear the steps of those who leave (Bukhari, Muslim).If there is no life in the earthly graves how can the dead hear? Assalamu Alaikum.

    • The Real Islam

      Dear brother Azad,

      The general misconception about this hadith is the result of isolating one hadith (report) from the Qur’an and other ahadith on the topic. The Qur’an clearly says at various places that the dead cannot hear the living (you cannot make the dead to hear). We have mentioned on the Q&A page of the blog that one of the basic rules of interpreting hadith is to keep it subordinate to the Qur’an. If we do that, then the above mentioned hadith can only be interpreted in two possible ways:

      1. That the Prophet SAW used a figure of speech, whereby he meant that even before the companions of the dead person have retreated from the grave, two angels approach for questioning. So the process of reward or punishment in the grave starts immediately (this is also supported by other ahadith).

      2. That the dead hears the footsteps of the angels approaching him because the dead can hear sounds in Barzakh and this is an established fact.

      You will also find ahadith like that of the Well of Badr, when the Prophet SAW addressed the dead Mushrikeen after the battle of Badr; their bodies had been thrown at the bottom of the well. His address was explained by Ayesha (RA) and she again explained this according to the principle established in the Qur’an. She said that you cannot make the dead to hear, so when the Prophet SAW addressed them to ask if they now ‘heard’ him, he meant that do they now ‘understand’ what he meant when he told them about Allah and life in the hereafter. The example set by Ayesha (RA) gives us the correct approach to interpreting such ahadith.

      On the other hand, we learn from some other Sahih ahadith that the dead are able to perceive things in Barzakh, including sight and sound. This is where the dead are questioned and this is where they answer angels and also suffer punishment. We cannot understand what that world will be like so we simply rely on what is mentioned in the Qur’an and hadith. These are matters of the Barzakh, where the dead are given new bodies in accordance with their deeds in this life.

      The concept that the dead retain some sort of link with this world is the root cause of the corruption in Aqeedah (beliefs). The foundation of grave worship and intercession of the dead is this concept: that if the dead saints can listen, then it means we can call on them! Or maybe this means that after death, a man become more powerful than when he was alive, so that the alive cannot hear him, yet he can hear people from 6 feet under the surface. And this ‘alive in graves’ concept is against common sense, daily observation and science.

      The reality is that when you analyse ahadith in the light of the Qur’an and other Sahih ahadith, then we find out that the dead cannot hear. Even if we view the Well of Badr hadith as a miracle we still cannot call it a general rule because miracles are exceptional incidents. Allah says in the Qur’an that the dead have no life in them at all. Verses like these make it clear that the souls of the dead go into another reality altogether that the living have no link with. We should simply accept they are dead and we should let go of them.

      We hope this answers your question.

      Assalam o alaikum

  11. Nasar

    This topic has been explained so clearly and has highlighted all the innovations and missinterpretations that we are guilty of.

    My question is as follows. When we dream, especially at time of Fajr the soul leaves the body and travels to where only Allah swt knows. There are times we see our close relatives who have died in different states of happiness or sadness. Does this indicate that the dreamer or more correctly his soul can actually perceive the state of the dead persons soul in barzakh? If so, does the dreamers soul cross into barzakh? If this is the case, can the souls of the deceased perceive the dreamers soul?

    May Allah swt inspire you to the correct understanding of my question and answer.

    • The Real Islam

      Dear brother Nasar,

      The verse in the Qur’an that you have referred to is as follows:

      It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do.
      [Al-Anaam 6:60]

      First of all, we cannot relate sleep to death. One is a matter of life and the other isn’t. In the case of sleep, the soul is returned to the body but after death, the soul will return to resurrected bodies only on the Day of Judgement. The Qur’an defines Barzakh as a barrier so this clearly means that it stops souls of the alive from crossing over to the realm of the dead (see Samura bin Jundab hadith in the article) and similarly, it does not allow the souls of the dead to come back to the world of the living. If you recall, the martyrs ask a question to Allah:

      It was said (to him when the disbelievers killed him): “Enter Paradise.” He said: “Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honoured ones!” [Ya seen 36:26-27]

      Time and again, we come across verses in the Qur’an and Sahih ahadith that mention the disconnect between the world of the living and the dead. Allah hasn’t said in the Qur’an that the soul, when captured during sleep, is taken to Barzakh. Suppose you are asleep and someone suddenly shakes you awake in the middle of the night. Does this mean your soul returned suddenly from Barzakh? So the state of SLEEP is not comparable to the state of DEATH. The soul leaving the body during sleep is then completely different from death; death is final and irreversible but sleep isn’t.

      There is no evidence in the Qur’an and Hadith that when soul is taken during sleep then it is put in Barzakh and therefore some sort of contact takes place between you and the dead relative. Because there is no evidence, we cannot conclude such a thing. Very little is known about Barzakh; the aim of the article was to analyse the existing evidence and conclude on the basis of that evidence, rather than using the evidence to arrive at a pre-determined conclusion (which is what sects do. They believe dead to be alive in graves and then manipulate the evidence to prove their existing beliefs).

      Assalam o alaikum

  12. Nasar

    Islam titles sleep as the minor death, minor because the soul leaves the living body but then returns in a blink of an eye or quicker. Even if our souls are many light years form our beds we can return in a blink of an eye or quicker. The replier suggests that if the soul was in vicinty of barzakh then it cannot return to body quick enought at time of someone shaking us awake. This indicates very little understanding of how our soul, Allah swt and angels interact. It almost panders to the childish view that heaven and for that matter barzakh are beyond the stars. It states clearly in the Quran that at the time of the blowing of the trumpet by Israfil the gates of heaven shall be opened and these gates can open anywhere even in the sky above the Earth. The heavens, hell, barzakh, etc are realms which are not located by distance bu by something we cannot comprehend. This is why Allah swt discourages us from looking beyond stars as this has no bearing whatsoever. If for example we reach the end of the universe will we fall into heaven – NO. But the replier indicates so in hios reply.

    So if Allah swt takes our soul then He can allow it to see condition of deceased relative whether good or bad – is this why dreams are such an important part in Islam and why our prophet pbuh was so interested to know what dreams his close companions had? He also narrated his dreams to his companions

    It is clearly evident that barzakh is a barrier for the souls of the dead. However Allah swt at time of fajr can allow the soul to travel from plane to plane and see events dressed in symbolisms.

    I suggest replier to read book by Ibn Sirin titled dreams and you will come to learn a bit more about this subject.

    • The Real Islam

      Dear brother Nasar,

      The most important point you are overlooking is that we are not talking about what Allah CAN or CANNOT do. Allah can do anything but that was not the point of your original question.

      Our response was simply based on the evidence available on the topic. We are neither making any assumptions nor challenging what Allah can or cannot do. It is important to understand that what we are discussing here is Allah’s Sunnah: He can do anything but we have to rely on the information that He has chosen to provide us. He has His Sunnah which He consistently follows. Barzakh may indeed be a parallel world but we have to look for evidence that a soul can return from Barzakh before the Day of Judgement. You also need to establish, in the very first instance, that when our soul leaves us during sleep, it crosses over into Barzakh. Once you have proven that, we will then take it further.

      Prophet Muhammad (SAW) used to discuss his dreams with his companions because as a prophet, his dreams had added significance: they were revelations. You are assuming that the dreams of non-prophets also have such significance. Similarly, Prophet Muhammad (SAW) had the gift of exceptional knowledge through which he could give an accurate interpretation of the dreams of the Sahaba (RA). You are welcome to look through the Qur’an and ahadith and find authentic reports which mention this crossing over into Barzakh in the dream state (during sleep). In the Qur’an, Allah is telling us that He captures our souls during sleep. But did He say that He captures the souls and then takes them into Barzakh?

      So what we would suggest is that you bring a Qur’anic verse or a highly authentic hadith which proves that:

      1. During sleep, the soul crosses over to Barzakh.
      2. Having crossed into Barzakh, the soul interacts with the souls of deceased relatives.
      3. After the interaction, it comes back from Barzakh and is rejoined with the body before the Day of Resurrection.

      At the moment, what you have suggested are assumptions. Our point of view has been developed in the light of the available verses and ahadith. Our interpretation may be wrong but at least it is backed by references.

      Lastly, you have mentioned the problem of the soul travelling distances etc. Again, it is an assumption on your part that we are thinking about the soul surmounting great distances. The example of ‘being shaken awake from sleep’ was to illustrate the problem of the return of the soul from Barzakh, which has less to do with distances and more to do with Allah’s Sunnah and His laws: according to the Qur’an, souls will only be reunited with the body on the Day of Judgement. Sleep may be seen as minor death but it is very different from death and therefore, different rules apply to it.

      Allah says in the Qur’an that:

      How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, and then you shall be brought back to Him. [02:28]

      They shall say: Our Lord! Twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out? [40:11]

      According to your theory, we all ‘die’ countless times and our souls cross into Barzakh and then we all become ‘alive’ countless time when our souls return to our body. There are clear difficulties in reconciling this view to the two verses mentioned above. The ‘shaken awake from sleep’ example was meant to highlight that this repeated crossing of Barzakh cannot take place because this is against the evidence provided in the Qur’an.

      We hope that this clarifies our stance. It is very easy to dismiss arguments as childish and refer someone to a book. A better approach is to cement your arguments with evidence

      Assalam o alaikum

  13. Nasar

    Thank you for yor fast reply.

    Where we are in full agremeent and the Quran backs this up is that the deceased soul cannot return to Earth or for that matter cross Barzakh that is not until the final trumpet is blown.

    According to Imam Muhammad Ibn e Sirin who was a expert in the Islamic interpretation of dreams it is stated unequivocally that if a deceased relative is seen in a dream then the condition of the deceased indicates the state of the deceased or more accurately the condition of his soul in Barzakh. It logically follows that assuming the dream is authentic then the dreamers soul must in some way be able to see the soul of the deceased. If as we agree the deceased persons soul is unable to leave barzakh then the dreamers soul must in some way see into barzakh the soul of the deceased.
    As meaningful dreams are symbolic then if a deceased person is seen in a dream to be happy and laughing then his soul in barzakh must be at ease and in a state of joy. However if the deaceased person is seen in a dream as filthy, ill or angry then his soul in barzakh is suffering.

    My question was: can the dreamers soul see into barzakh?
    can it cross into barzakh?
    do the souls of the deceased see the dreamers soul and
    interact with it?

    My perosnal opinion is that the dreamers soul are allowed to see into barzakh which explains why authentic dreams can be seen of the deceased in various good or bad states. And only Allah swt knows the truth.

    Your last paragraph is quite unjust and is taking the term minor death literally as death. Of course we do not die when we dream but what minor death means is the soul departing the human body but it still maintaining a link with the body. On retunring in an instance we gain consiousness and awaken. True death is where the soul departs and the link with the dead body is broken so that the soul cannot return or cross the barrier which is barzakh. Clearly how can a soul return to a lifeless lump of flesh unless Allah swt wills. Truly when the trumpet is blown souls will return from barzakh and the earthly bodies will be reconstructed to face judgement.

    • The Real Islam

      As we highlighted in our previous reply, we need evidence for a general ruling about dreams, from either the Quran and Sahih Hadith to back what Ibn Sirin explained (as per your understanding of Ibn Sirin’s work). Secondly, Ibn Sirin’s understanding, as you have explained it, doesn’t mention crossing into Barzakh by the dreamer anywhere so yet again, we must not assume anything.

      Whilst commenting on your queries we kept the same rule in view and based our replies on what is proven from the Quran and Sahih Hadith and we would like to keep things the same way. Thus, we would only accept the ‘soul of the dreamer crossing into Barzakh’ when it is proven. For now there is ample evidence in the Quran and Sahih Hadith that goes against this theory, for instance the following verse of the Quran about martyrs, which we had quoted earlier:

      It was said (to him when the disbelievers killed him): “Enter Paradise.” He said: “Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honoured ones!” [Ya seen 36:26-27]

      We therefore learn that what we see in our dreams may not be the ‘actual’ or ‘literal’ account of how souls are rewarded and punished in Barzakh, which also makes the possibility of any interaction between souls unlikely.

      Besides, you have stated yourself that dreams are ‘symbolic’ and therefore a deceased person laughing would mean he/she is enjoying in the Barzakh even though he/she may actually be flying away in Barzakh or eating a lovely piece of fruit in Barzakh, which we may never be able to see in our dream. Similarly you also stated that if the deceased person is seen as filthy or in pain then it would be a ‘symbol’ of him being in a bad state in Barzakh even though he may actually be going through a proper punishment state carried out by the angels, which we may never be able to see in our dreams. This itself proves that whilst dreaming the living human beings cannot cross over into Barzakh and see the ‘actual state’ of the dead humans, they only see various symbols, which would then suggest if the deceased is being blessed or punished. If this is your reasoning, then you have answered your own argument.

      Regarding the minor death or literal death issue you have raised, in either cases, whether the soul’s link remains with the body (sleep) or is broken (death), there is no authentic evidence to suggest that these (linked or unlinked) souls can cross over into each other’s territory and experience or see EXACTLY what each of them is going through.

      Assalam o alaikum

      • Nasar

        Thank you very much for your clarification. I agree that we are not allowed by Allah swt to know the unseen unless He wills.

        Another example is the soul of a newborn baby. It does not know what it experienced before entering the earth. Although the dreams of a enfant are most clear and not clouded by earthly matters. they cannot communicate these to us as speech is not developed.

        Similarly I recently experienced the death of my father who died without losing consiousness that is until the final moments. Just before death he said farewell and then a minute later tried to say something but it came out jumbled. After this time he stared and gradually closed the eyes until his lips quiverd and the final breath left him.

      • The Real Islam

        Dear brother Nasar,

        We are sorry to hear about your father.

        Thank you for taking this discussion in a very positive spirit.

        Assalam o alaikum

  14. Ridwan Abdullah

    Bismillahir Rahmanir Rahim,

    Assalamu Alaikum,

    Alhamdulillah, a very good read. The references have been put in a very efficient manner, Mash’Allah. Very educative as well. Till date I have been considering to be an authentic site which provides answers with references and sound analogy. And so far didn’t come across something that contradicts Qur’an and Sunnah. Well of course I havnt gone through all the answers of the site and of course I have only a little knowledge of Qur’an and Sunnah as a whole. But Alhamdulillah I’m learning.
    I have found refuting many shirk and bidah those are present and practiced these days namely grave worshiping, Eid e Milad un Nabi etc and they give authentic references from Qur’an and Sunnah.
    As a link is given on the post I went on to check myself. Subhanallah and found exactly what you have mentioned. I am amazed how an answer like this is there on that site. I will inshallah make further study and query on that answer and issue. After all this is a matter of Aqeeda and not just a matter of Fiqh.
    I would like to know about such more answers given on the Islamqa site which contradicts the true Aqeeda.
    Nationalism is HARAM because the Prophet Mohammad (saw) said in the following Hadith:
    It is narrated by Abu Daud that the Messenger of Allah (saw) said, “He is not one us who calls for `Asabiyah, (nationalism/tribalism) or who fights for `Asabiyah or who dies for `Asabiyah.”
    Now my question is, when people (pseudo muslims) are dying (or died) in the name of Asabiyah(Nationalism), can we call them muslims let alone call them martyrs ? An example would be like if 2 groups of people (pseudo muslims) are fighting over to remain different nations and dying and they think they are protecting their nations from one another would they be considered as martyrs ?
    I tried to make my question clear and hopefully you will understand it.
    May Allah reward you for your time and effort.
    Fee amanillah.

    • The Real Islam

      Dear brother Ridwan,

      Assalam o alaikum

      Thank you for reading our blog and your words of encouragement.

      First of all, is no doubt a better website when it comes to obvious matters of shirk (polytheism) and innovations (bidd’ah) just as you have mentioned. But please bear in mind that they are Ahle Hadith (or Salafi); as a result they only highlight the wrongs of their rival sects. This means that shirk is only shirk unless proven from an Ahle Hadith scholar; and bidd’ah is only bidd’ah unless an Ahle Hadith scholar supports it. We recently posted an article on the questionable teachings of Abdul Qadir Jilani, who is highly revered by the AhleHadith and thus, they tend to brush his wrong teachings under the carpet or pretend he never wrote those things. Another example is that of Shah Wali Ullah who also enjoys the support of Ahle Hadith scholars yet many of his teachings are highly questionable.

      Similarly,’s confusing opinion on Barzakh is so meddled because it is supported by their prominent scholars, so they go to great lengths to justify it. It is the official Ahle Hadith (Salafi) creed that the soul is adjoined with the body (after burial) from time to time and the dead becomes alive in the grave and he listens to the living. Famous Ahle Hadith scholars like Ibn e Taymiyyah and Ibn e Qayyim have supported this belief; some have even said that ‘Assalam o alaikum ya ahl ul qaboor’ should be said in a way that we assume the dead can hear us. As a result has come up with such confused fatwas.

      They pretend in front of rival sects like Barelvis that they do not follow any scholar (ghair muqallid). But when they are confronted with the sayings of their own scholars, their approach becomes the same as of any other sect. In the Pakistani society, for example, a lot of people KNOW about obvious polytheistic practices carried out at shrines. For many learned Muslims, the natural refuge is the Ahle Hadith group. What they don’t realise is that the Ahle Hadith also follow many questionable beliefs but they are not vocal about them and sometimes they try to hide these, unless confronted.

      We haven’t gone through the entire contents of the website but you are welcome to go through the following topics where we think that their beliefs are questionable in the light of the Qur’an and Sahih Hadith:

      - That durood (salat o salaam) is taken by angels to the Prophet Muhammad (SAW) and he listens to it and replies to it. The obvious conclusion from this is that the Prophet is aware of what goes on in this world.
      - That Prophet Muhammad (SAW) can be seen in dreams.
      - That men or women can be possessed by jinns.
      - That Qur’ani taweez (amulets) are acceptable. This is a direct consequence of their respect for Abdul Qadir Jilani who gives the method for writing such amulets. Please see the blog post on this.
      - That the dead can hear and see in their graves; that they can also recognise their relatives.
      - That it is acceptable to pay money to an Imam for Athaan, leading the prayer and other religious duties.
      - They also believe in esaal-e-sawab that is done through monetary charity.’s attitude towards women is particularly disturbing: they are very negative and derogatory towards women even though Allah and His Prophet have always given such respect to women. Here is an example:

      Your second question is about Muslims who die fighting for their nations. Another reader asked a similar question and you can see our answer here:

      We cannot pass judgement on a person’s Emaan. If a person died in the state of Emaan, then his matter will be different from a person who did not die in such a state so it is very difficult to comment on the situation you have mentioned. It is true that Islam does not recognise nationalism as a valid reason for waging war. Jihad is only obligatory in a specific set of circumstances and it is always done in the name of Allah (Tauheed). However, if Muslims are persecuted in a land or made to flee their homes just because they are Muslims, then they can protect themselves if they are able to. In such a case, even though this may seem to be nationalistic, it is not.

      The problem with nationalism is clear: it makes Muslims fight against each other in the name of nations or tribes. Clearly this has no place in Islam and it cannot be recognised as a valid cause for Jihad. Due to this reason we can say that, in a national war, if a person dies in the state of Emaan, he will not die as a martyr but simply as a believing Muslim. On the other hand, a person may die fighting for a good cause but if he does not die in the state of Emaan, then he cannot be classed as a martyr. Thus, a martyr is a person who dies for Allah in the state of Emaan.

      We hope that this clarifies things.


      • Asalamualaikum wa rahmatulaahe,
        JazakAllahukher for this post. I also used to associate myself to Salafiyyah. As you say they certainly are closer to the Quran and Sunnah in many aspects of the creed but now that you’ve written these posts in so much detail and with evidences, I feel like you’re right. Still just another sect rejoicing in what they have with them, blind following what their scholars put forth. Humans can be such fools.

  15. Sadia

    Assalam u alaicum
    The information is indeed very helpful. i want to ask some questions if you have any reference.
    are there any ahadees or qurani ayats about the meeting of souls in alam e barzakh like recently my brother passed away, would his soul be able to meet and recognize the souls of our other relatives ?
    Secondly what can benefit the deceased soul the most, like i do zakir (reading kalma or giving some money or something else)for my brother, would it benefit him there.
    Besides, what is your opinion about other kinds of martyrdom like drowning in water, or burning, dying in sever accidents which are proved from ahadees. will they have the same reward of being martyr.
    Fourthly whether the deceased souls are able to recall anything from this world, like his own family and friends etc.
    kindly do enrich regarding these
    May ALLAH SWT bless you

    • The Real Islam

      Dear sister Sadia,

      Thanks for reading our blog and your kind words. There are 4 parts to your question and we will come to these one by one.

      Benefit to the deceased soul
      We would request that you first read this article on transferring reward to the dead:

      The simple answer to your question is that we cannot do anything to benefit the soul of the deceased; every soul shall bear the burden of its own deeds [Al Anaam 6:164]. If a person dies in the state of Emaan, we can pray for their forgiveness (dua-e-maghfirat). This is something you can do regularly but this is not the same as reciting something 100 times or doing Zikr. This dua is as simple as supplicating to Allah to forgive your brother and to grant him peace. The above mentioned article clarifies this further and also explains that the practice of transferring reward to the dead (esaal-e-sawaab) is a bidd’ah.

      Meeting of souls in Barzakh
      It is very important to get our beliefs about Barzakh in line with the Qur’an and Sahih ahadith. Barzakh is a barrier between the living and the souls of the dead. It is where souls will reside and undergo reward or punishment until they will be resurrected (joined with their bodies) on the Day of Judgement. The Qur’an and Sahih hadith tell us very little about Barzakh: this is because it is a matter of Ghaib (unknown and unseen). In Sahih Muslim [20:4651], we find that the martyrs of Uhud address Allah in unison. This means that they are together in one place. In Sahih Bukhari [Vol 2, 23:468], we find that all adulterers are punished together even though they must have lived and died in different parts of the world. However, Sahih hadith does not give us any evidence that souls can travel to different parts of Barzakh whenever they wish or that they can interact in a social setting. Therefore, it is not for anyone to put forward ideas about these things because we simply do not know.

      The Qur’an and Sahih hadith give us more information about the Day of Judgement, when people will know each other but they will be in such panic that they will not even help people they know. But there is very little information available about the gap between the point of death to the point when people will be resurrected on the Day of Judgement (i.e., the period called life in Barzakh). So we would suggest that you should not wonder about this too much. Also, please be careful when you read opinions about this from scholars/ulema as many times, people add things from their own imagination to the concept of Barzakh.

      Ability to recall
      The souls of the deceased can indeed recall their lives; they retain their memories. In the martyr hadith in Sahih Muslim (mentioned above), the martyrs remembered how they died. Similarly, we find in the Qur’an:

      It was said (to him when the disbelievers killed him): “Enter Paradise.” He said: “Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honoured ones!” [Ya-seen 36:26-27]

      Await they just for the final fulfillment of the event? On the Day the event is finally fulfilled (i.e. the Day of Resurrection), those who neglected it before will say: “Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf? Or could we be sent back (to the first life of the world) so that we might do (good) deeds other than those (evil) deeds which we used to do?” Verily, they have lost their own selves (i.e. destroyed themselves) and that which they used to fabricate (invoking and worshipping others besides Allah) has gone away from them. [Al-Araf 7:53] (Mohsin Khan)

      Status of martyrs
      Your final question is about the status of different kinds of martyrs. The darajah (rank) of martyrs has been decided by Allah Himself. He says in the Qur’an:

      “Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.” [Al-e-Imran 03:169] (Mohsin Khan)

      The highest rank is for those who die in the way of Allah. Sahih hadith tells us that people who drown, or are killed by falling buildings, or die of abominable disease or go out to earn halal earning to feed their family and are accidentally killed, are all martyrs [Sahih Bukhari 11:624]. This may be seen as a better death for a Muslim who dies in any of these situations in the state of Emaan. It is possible that a Muslim dying in such a way will escape the punishment of the grave or enter into Paradise directly (clearly the word ‘martyr’ implies that). But the status of those who die in the way of Allah is much exalted and the Qur’an and Hadith have ample evidence for that, as mentioned in the verses and hadith quoted in the article and in this reply.

      We hope that this answers your queries.


  16. Sadia

    JazaKilla khair,

    it is indeed a very useful knowledge
    May ALLAH SW bless you

  17. The Real Islam

    Dear brother Rizwan,

    This has now been corrected.

    Assalam o alaikum

  18. Saleem

    Just a thought. Are we 100% sure that all the Hadith that is mentioned here are absolutely correct, or do they simply give some probabilistic idea? I mean, this issue of Azabe Barzakh seems to be quite a serious issue to stipulate by relying on Hadith. People always go on interpreting Hadith(s) to justify their way, and we can see this clearly from the previous responses where seeming contradicting Hadith(s) are mentioned by readers, and the writer immediately refutes them as misinterpretations. As you rightly said, anyone with rational mind will find it diffcult to believe in life in earthly physical graves. Doesn’t the same rationality applies to some of the Hadith mentioned here, particular the very long Hadith (468) where Prophet allegedly described his dream? (I mean at least understanding that they may not be EXACTLY what the Prophet said). Are the sins described in this Hadith only the sins for which punishment is given? Are any punishment given at all before the Judgement day (i.e. before any ‘judgement’ is passed? That seems contradictory to any Judgement, because they are being punished before any Judgement is there)
    When God said, we can’t PERCIEVE, he meant we CANNOT, and isn’t the Hadith (468) that is stated above doing something which God said that we cant even PERCIEVE? So doesn’t it contradict to Quran? Not at all? Or do we simply consider the Hadith 468, as the word of GOD, so that it is OK to perceive according to what is said in that Hadith?
    Many thanks

    • The Real Islam

      Dear brother Saleem,

      The key question to ask here is: do you believe that Hadith is the second most important source of knowledge of Islam? The second question is this: are you aware of the categorisation of ahadith according to their authenticity? If you believe that hadith is a source of knowledge, then we can tell you that the Samura bin Jundab hadith about Barzakh is a hadith of highest authenticity, repeatedly found in Sahih Bukhari.

      Once you have answered our questions, we will then take this further.

      Assalam o alaikum

  19. Fazal

    There is a hadeeth in sunan abu dawood 1047 that Allah has forbidden the earth to consume the bodies of the prophets. But you say that all human bodies will decay in the ditches dug on this earth. Which is correct? Assalamu alaikum

    • The Real Islam

      Dear brother Fazal,

      Thank you for reading our blog and for asking an important question. This hadith has jirah (criticism) on it from Muhaditheen, the experts in hadith. Secondly, even if agree with this hadith for a minute that this is the case for the dead bodies of prophets, this does not prove that their souls are also returned to their bodies. Allah may decide to preserve the dead bodies of His beloved prophets for a certain amount of time. However, on the flip side, Allah also chose to save the Pharoah’s body as ‘ibrat (as a lesson for other tyrants to learn).

      The topic we are discussing here is dead being alive in their graves with their souls adjoined with their bodies, not just the preservation of bodies. In our article, we have quoted the hadith of Bukhari [Sahih Bukhari - Volume 6, Book 60, Number 338], where Prophet (SAW) tells us that everything of the body will decay except the coccyx bone. We find another hadith in Bukhari where we find that:

      Narrated Jabir: When the time of the Battle of Uhud approached, my father called me at night and said, “I think that I will be the first amongst the companions of the Prophet to be martyred. I do not leave anyone after me dearer to me than you, except Allah’s Apostle’s soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely).” So in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr) so I took him out of the grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear. (Sahih Bukhari, Book #23, Hadith #434)

      In other words, Allah chooses how quickly a body will decay, or whether He will preserve it for a long time. But this has nothing to do with the azab in Barzakh and certainly this hadith cannot be used to make the claim that the souls of prophets are returned to their well-preserved bodies. Or that the pious dead, like prophets or martyrs, can hear the living. In any case, this hadith is weak and cannot be relied upon in a matter of belief (aqeedah).

      We hope that this answers your question.

      Assalam o alaikum

  20. Saleem

    Assalaam ‘Alaikum,
    Dear Brother. Thank you very much. In fact these questions you asked are very good question, for which i myself need clarifications.
    I think i must first go on with the second question.
    I do have some basic understanding of classifications of Hadith. For me, most important is mutawatir and non mutawatir or ahad. As for mutawatir, there are nothing much to debate: i.e. they come from so many different sources that it is inconcievable (illogical) to believe that they could be false. As for non mutawatir, i do understand that there are certain criterias developed by scholars to analyze hadith. I do not need to list them all, but also do consider that those are the hadith which would ‘most likely’ be said by the Prophet. Still, this does not mean that they are the exactly the same words uttered by the Prophet. Further, the so called ‘sahih’ hadith in sahih Bukhari, are his collections of hadith which he, applying his criteria, believe to be attributable to Prophet.
    What many people still do forget is that, even in Bukhari, there are many hadith which has nothing to do with what Prophet said. There are many which are just descriptions of events involving Sahaba, with no mention of Prophets at all. So probably it would be more correct to call them historic events or traditions relevant to understand the History of Islam. In addition, even in Bukhari, there are reportedly some hadith or traditions which do not satisfy the criteria developed to classify them as hadith, and yet, its still called ‘sahih’ hadith.
    I also do consider that these criterias are developed by scholars in their best effort, which is worth giving credit for, in order to ensure that there are no fake of fabrications in these books. Yet, there are still many contraversies and contradictions within these so called the six authentic book themselves. So despite all these categorizations etc. its still traditions and eventhough we call ‘authentic’ we still have to say that its probability, not certainty.
    As for the second questions – Hadith books are definitely a source of knowledge, but not ‘certain’ knowledge but probable knowledge. As i mentioned before, sometimes there are simply events and traditions in which the Prophet has nothing to do. Still the logic of the scholars is that a Sahaba would not have done something if Prophet prohibited that..
    Its definitely important to understand the history of Islam, the events of the life of Prophet, but still it could not be ‘certain’ knowledge. There is always an element of probability there, even if a hadith is called ‘sahih’. In this understanding, i also do consider following issues.
    1. Even some hadith which Prophet said in his last pilgrimage (in the presence of thousands of people) has been reported in different ways. Shites report them in the most favourable way to them. Sunni reports it in the most favourable way to them. Yet Prophet has uttered one version.
    2. The four most rightly guided khalifas made no attempt to compile them. If ALL the words and ALL actions of Prophet constituted a part of our religion and that if Muslims MUST follow them, it is conceivable that the four rightly guided khalif must have done something to preserve them. It would have been must easier and reliable to do them during those times.
    3. The hadiths books are written years after the passing away of Prophet.
    4. The people who lived at that time are also human; not super human or robots. So i really find it difficult to understand how so so many hadith are reported from generations to generations in the exact way the Prophet probably said them. (please, i do know that there are some evidence that some people wrote hadith, but the issues is still the same). Even a change in single word could distort the meaning.
    5. The fabrications and innovations are well documented. It is reported that Bukhari collected more than 100,000 hadith but rejected 90% of them as fabrications. It is also reported that Muslim collected more than 600,000 but rejected about 99% them. These figures may not be exactly correct but they do reflect the seriousness of this issue at those times (i.e. fabrications). The trend fabrications and innovations are quite logical and understandable given the political split that took place: people making up hadith to please their masters. Now, the fact that Bukhari or Muslim rejected so much hadith does not in anywawy mean that the remaining are 100% certain. As i said before, they appiled their criteria (probably we dont know which criteria Bukhari applied); even then some Hadith in Bukhari contradict with criteria used by later scholars to classify a hadith as sahih.
    6. There are lots of contradictions among the six books – and even within Bukhari itself.
    7. There are reportedly some Hadith in Bukhari which are blasphemous to Prophet. Now, i do understand that these could be misinterpretations, and could post here so that you could help to see if there are truely demeaning or not.

    Even with these issues, i am not saying that Hadith books are not sources of knowledge. They are, but we must understand the INHERENT weakness in them.
    I really appreciate if you explain point by point. Most importantly, do you agree or disagree with the above issues; why and why not? Do you consider hadith as a 100% certain source of knowledge. Do you consider the Hadith in Bukhari, as mandatory on all Muslims to follow? (please do not base your answer on the verses of Quran which states to ‘follow God and follow prophet’ or ‘hold on to what Prophet gave to us’; because they are not the exact point of my issues here).
    Many thanks.

    • The Real Islam

      Dear brother Saleem,

      Thank you for your post. Let us reiterate our questions: do you consider hadith to be the second most authentic source of Islamic knowledge after the Qur’an? Do you think that there are za’eef (weak) ahadith as well as sahih (authentic) ahadith?

      We look forward to hearing from you.

      Assalam o alaikum

  21. Ahmad

    A.a i am realy feeling difficult to understand that we are punished or given bliss before we are judged Allah punishes or blesses someone even before passing his verdict that i was either righteous or evil in my life? Secondly does martyr go to heaven directly and prophet saw too. They don’t stay at bazrakh? That wat you said in article?

    • The Real Islam

      Dear brother Ahmad,

      The state of punishment or reward starts the moment we die. This punishment takes place in Barzakh, which is the abode of all souls until the Day of Judgement. Both good people and bad people are in Barzakh. As you can see from the Samura bin Jundab hadith quoted in this article, Ibrahim (AS) was in the same place as a Riba-eater who was being punished; and Muhammad (SAW) was shown his place after death in the same Barzakh.

      The difference is that prophets and martyrs are not questioned; rather they are immediately granted an abode in Barzakh where they live in happiness (as we can see from the martyrs hadith). This concept has been needlessly complicated by sects which are keen to either bring the soul back to the earthly grave, or into the bellies of fish for a person who died by drowning. They forget that according to the Qur’an, the second life is the life of the Hereafter, when bodies will be reunited with souls only on the Day of Judgement. So, from the point of death until we are resurrected on the Day of Qayamah, our souls will experience torment or bliss in Barzakh.

      As for the blessing or punishing someone before passing a verdict; well, Allah does pass a verdict when we die. We are immediately questioned by angels about our belief in Allah and in His last prophet. The Pharoah verses in the Qur’an clarify that the Pharoah and his followers are presented to the Fire every day and evening and their punishment will be made more severe on the Day of Judgement. It means that the judgement has already been passed for the Pharoah and his followers who persecuted Musa (AS).

      Another thing that will happen on the Day of Judgement is the Shifa’at of Muhammad (SAW), who will ask Allah to forgive some Muslims at the Fount of Kauser. These people may be forgiven if Allah allows and they will then be entitled to enter Paradise.

      We hope that this clarifies the concept. Please do not hesitate to post your comments if you would like to discuss this further.

      Assalam o alaikum

  22. Brother pharoah was a kafir. What about muslim? What about questn of Namaz which from our childhood we being hearing it would be first questn of Allah? Plz tell how without proper hisaab kitaab Allah will torture us for being not obedient to Him?

    • The Real Islam

      Dear brother Ahmad,

      As explained in the article, the question/answer session followed by reward or punishment is indeed held but it is held in Barzakh and not in the ditch where we bury the dead. So whether someone is a Kafir or a Muslim, their Azab or Sawab happens behind the barrier of Barzakh. Azab or reward in Barzakh is bar-haq (true or factual). Please read the article in full for better understanding.

      Narrated ‘Aisha: (the wife of the Prophet) Allah’s Apostle used to invoke Allah in the prayer saying “Allahumma inni a’udhu bika min adhabil-qabri, wa a’udhu bika min fitnatil-masihid-dajjal, wa a’udhu bika min fitnatil-mahya wa fitnatil-mamati. Allahumma inni a’udhu bika minal-ma thami wal-maghrami. (O Allah, I seek refuge with You from the punishment of the grave and from the afflictions of Masi,h Ad-Dajjal and from the afflictions of life and death. O Allah, I seek refuge with You from the sins and from being in debt).” Somebody said to him, “Why do you so frequently seek refuge with Allah from being in debt?” The Prophet replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes (them).” ‘Aisha also narrated: I heard Allah’s Apostle in his prayer seeking refuge with Allah from the afflictions of Ad-dajjal. (Sahih Bukhari, Book #12, Hadith #795)

      After death, the very first questions will be about belief in Allah and His messanger, Muhammad (saw). If a person does not pass these first 2 questions, there will be no point in asking about namaz. Due to this reason, we always stress the importance of getting beliefs/aqaid correct.

      Narrated Asma’ bint Abu Bakr: I came to ‘Aisha the wife of the Prophet during the solar eclipse. The people were standing and offering the prayer and she was also praying. I asked her, “What is wrong with the people?” She beckoned with her hand towards the sky and said, “Subhan Allah.” I asked her, “Is there a sign?” She pointed out, “Yes.” So I, too, stood for the prayer till I fell unconscious and later on I poured water on my head. After the prayer, Allah’s Apostle praised and glorified Allah and said, “Just now I have seen something which I never saw before at this place of mine, including Paradise and Hell. I have been inspired (and have understood) that you will be put to trials in your graves and these trials will be like the trials of Ad-Dajjal, or nearly like it (the sub narrator is not sure of what Asma’ said). Angels will come to every one of you and ask, ‘What do you know about this man?’ A believer will reply, ‘He is Muhammad, Allah’s Apostle, and he came to us with self-evident truth and guidance. So we accepted his teaching, believed and followed him.’ Then the angels will say to him to sleep in peace as they have come to know that he was a believer. On the other hand a hypocrite or a doubtful person will reply, ‘I do not know but heard the people saying something and so I said the same.’ ” (Sahih Bukhari, Book #4, Hadith #184)

      Assalam o alaikum

  23. The Real Islam

    Dear brother,

    The ajab-uz-zanab hadith is an authentic one but it does not say that the dead become alive in their graves after death. The hadith tells us that on the Day of Resurrection Allah will recreate people from it.

    As for theories of medical practitioners and jurists, such theories need to be analysed in the light of the Qur’an and authentic Hadith and that analysis is found in our article. Allah has not told us much about the state of being in Barzakh or how the faculty of imagination will manifest itself. There is very little known about Barzakh so any theories people present are their own views or ‘possibilities’. As a Muslim, we have to base our view on available information and evidence and not what we feel can be reasonably permitted. In matters of belief, one must ensure that their views are completely aligned with the Qur’an and Sahih Hadith, recognising that there is no flexibility in matters of belief.


  24. Assalam-o-Alaikum,

    Very informative article, I must say. Dont you think that souls are in deep sleep in Barzakh? What do you infer from the following verse of Quran?

    “The trumpet shall be sounded, when behold! from the sepulchers (men) will rush forth to their Lord!
    They will say:
    “Ah! woe unto us! Who hath raised us up from our beds of repose?…
    (A voice will say:)
    “This is what (Allah) Most Gracious had promised, and true was the word of the messengers!” ” Al Quran (36: 51, 52)


  25. Anotehr question (that I forgot to ask earlier) is that what is Barzakh like? Is it the same heaven or hell or is it a place similar to heaven and hell where souls are tormented or rewarded according to their deeds?

    • The Real Islam

      Dear sister Fatima,

      The Qur’an tells us very little about Barzakh. The word itself means a ‘barrier’. In the Qur’an, the word has been used as a barrier behind the dead (Al-Mumenoon 23:100) and also a ‘barrier between seas’ which they cannot transgress (Ar-Rahman 55:20). Further insight is provided by the Samura bin Jundab (RA) hadith that we have quoted in this article. This tells us that the matter of reward or punishment takes place in Barzakh and this is not similar to heaven or hell in the sense that it is a single place for all souls. You will notice in the hadith that there were some souls that were experiencing reward and others that were experiencing torment. That is the extent of knowledge in this matter.

      On the Day of Resurrection, Allah will create another life i.e. the souls will be joined with a re-created body and the final reckoning about life in the Hereafter will take place. This is the Islamic concept of ‘what happens after death’ and this also explains what Allah means when He says that He will give us life again. That second life will be the eternal one. I hope this clarifies the matter but let us know if you have further questions.


  26. khan niyaz

    assallamuallikum sir please define this hadith The life of al-barzakh is a special life. The Prophets and the shuhada’ (martyrs) are alive in al-barzakh as the Prophet (peace and blessings of Allaah be upon him) said: “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as saheeh because of corroborating reports in al-Saheehayn

  27. khan niyaz

    Allah’s Messenger (صلى الله عليه وسلم) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses (عليه السلام) on the occasion of the Night journey near the red mound (and found him) saying his prayer in his Grave. [Sahih Muslim Book 030, Number 5858: in this hadeeth i also dont belive that moosa as was alive as we do but it was a life after death and before the qayamah barzakhi life .here i want to show that life of barzakh is what we can only know from our nabi mohammed saw through his sahi hadees in another hadees in which nabi mohammed saw said if moosa as was alive today he would have followed me . from this two hadees we can only say that there is a barzakh life otherwise nabi saw wouldnt have said in the 2 hadees that if moosa was alive today and in the 1 hadees he was praying in his grave [sahi muslim]……last i want real islam to please show all the hadith when defining himself right and other wrong [in belief] so pls define this hadeeth because it goes against your aqeeda thet prophets are not in thier grave [ur ref was sahi bukhari hadees 468] my aqeeda is of both because i have not seen barzakh life and bec both hadeet are sahi i will say allah knows the best

  28. khan niyaz

    Allaah confirmed that those whom he (the Prophet (peace and blessings of Allaah be upon him)) was calling to Islam could not hear, by likening them to the dead. There is nothing in the Qur’aan or in the saheeh Sunnah to indicate that the Prophet (peace and blessings of Allaah be upon him) can hear every du’aa’ or call from human beings. Rather it is proven that the only thing that reaches him (peace and blessings of Allaah be upon him) is the blessings and salaams of those who send blessings and salaams upon him. This was narrated by Abu Dawood, 2041, with a hasan isnaad from Abu Hurayrah (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) said: “There is no one who sends salaams upon me but Allaah will restore to me my soul so that I may return his salaams.” This does not mean that he hears the words of the one who sends salaams. Rather it is possible that he comes to know of those salaams when the angels convey that to him. If we assume that he hears the words of the one who sends salaams, this is an exception from the general rule, as in the case of the dead hearing the footsteps of those who carry his bier, and as in the case of the slain kuffaar in the well at Badr who heard the call of the Messenger of Allaah (peace and blessings of Allaah be upon him) when he said to them: “Have you found your Lord’s promise to be true? For we have found our Lord’s promise to be true.” (See Fataawa al-Lajnah al-Daa’imah, 1/313, 318, 321

    • khan niyaz

      I also dont belive that Prophet (peace and blessings of Allaah be upon him) can hear every du’aa’ or call from human beings but Rather it is possible that he comes to know of those salaams when the angels convey that to him [Sallahu aliyhi wasalam ] but sir this is not the answer to my question about moosa a.s …………2….actually sir you are making this issue complicated you are just making decission of you own that islam qa ahle hadees] are saying there is life after death . but which life ? please read the full notes .for your time saving i am just giving you small part from islam qa ……With regard to the questioning in the grave and the state of the deceased, this questioning is real. The deceased person’s soul will be restored to him; saheeh reports to that effect have been narrated from the Messenger (peace and blessings of Allaah be upon him). The life of the deceased in the grave is different from his life in this world; it is a special kind of life in al-barzakh (the interval between his death and the Day of Resurrection) which is not like his life in this world, where he needs food and drink etc. It is a special kind of life wherein he can understand the questions and answers, so the two angels will ask him, Who is your Lord? What is your religion? Who is your Prophet? ……PLEASE READ IT CAREFULLY …………. The life of the deceased in the grave is different from his life in this world; it is a special kind of life in al-barzakh (the interval between his death and the Day of Resurrection)

      • The Real Islam

        Dear reader,

        We agree to the part you have quoted from Islam-qa website about Barzakh but later on in the same link they also say the following:

        The torment or blessing will happen to the body as well as the soul in the grave, and also in the Hereafter, in either Paradise or Hell. With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals, as much as Allaah wills.

        As we said in our article the Ahlehadith/Salafi believe in azab and sawab happening to the souls in Barzakh and also to the body buried in grave when the soul is attached with it from time to time. So for Ahlehadith/Salafi the life after death and before qayamat is not just behind the barrier of Barzakh but also in graves on earth.

        If you notice we have already shared the Islam-qa link in our blog.


  29. khan niyaz

    here are more proof regarding torment of grave……………………Narrated Zayd ibn Thabit

    As Allah’s Apostle (peace be upon him) was going with us towards the dwellings of Banu an-Najjar. While riding his pony, it shied
    and he nearly fell off. He found four, five or six graves there. He said: Which of you knows about those lying in the graves?
    Someone said: I do. Thereupon he (the Holy Prophet) said: In what state did they die? He said: They died as polytheists. He said:
    These people are passing through the ordeal in the graves. If it were not for the fact that you would stop burying (your dead) in
    the graves if you heard the torment in the grave, which I hear, I should have certainly made you listen to it. Then turning his
    face towards us, he said: Seek refuge with Allah from the torment of Hell. They said: We seek refuge with Allah from the torment of
    Hell. He said: Seek refuge with Allah from the torment of the grave. They said: We seek refuge with Allah from the torment of the
    grave. He said: Seek refuge with Allah from turmoil, its visible and invisible (aspects). They said: We seek refuge with Allah from
    turmoil and its visible and invisible aspects. He said: Seek refuge with Allah from the turmoil of the Dajjal. They said: We seek refuge
    Allah from the turmoil of the Dajjal.

  30. khan niyaz

    the above hadeeth is from sahi muslim

  31. Mohammed Shabbir

    Assalaam walaikum!

    Before asking my question I should tell you “GOOD WORK”

    At first when I red this article I started understanding it smoothly because I had less knowledge about this topic! Everything went well!

    But when I started reading this article for second time I got struck at one point i.e at Sahih bukhari volume 2 book no. 23 hadith 468!

    Before quoting the hadith you said that this hadith explains the life of barzakh thereafter you quoted such a long hadith!

    I found your conclusion very strange!

    For prophet(saw) you concluded that it was jannah and for rest you concluded it as barzakh

    My theme question is which place does our prophet (saw) ramble’s all the night?
    Barzakh or jannah and jahannam?

    And finally I just want to suggest you that instead of calling barzakhi life call it as life beyond barzakh because as told in quran its just a barrier not a place

    • The Real Islam

      Dear brother,

      JazakAllah for your kind words.

      As we have said on many occasions, there is very little known about the life of Barzakh. We know that prophets and martyrs live the life of Jannah in Barzakh. This is not the same as living in Jannah itself, as we know that, for instance in the case of Prophet Muhammad (SAW), he will be granted the highest place next to Allah on the Day of Judgement, which is called the Maqam-e-Mahmood. We also find that martyrs get flying bodies in Barzakh. Both martyrs and prophets experience this because they are the ‘saved ones’ who will certainly live in Jannah forever. The Prophet’s (SAW) was indeed shown Barzakh in his dream; you will notice that in Barzakh both the sinners and the saved one were in the same place. On the other hand, Jannah and Jahannum are separate places.

      The Prophet (SAW) was not shown his own place in Barzakh because he was still alive at that time (last sentence of the hadith) and he was told that he will enter his abode after his death. So you need to view Barzakh as a life that is a forerunner to the eternal life in Jannah or Jahannum.

      You are correct in saying that Barzakh is the barrier behind the dead; however in common usage it is also referred to as a place. The other option is to always use the phrase ‘the time from the point of death to the day of resurrection’ which is a bit cumbersome. This is why most writers adopt the usage whereby the word Barzakh is used to refer to the barrier and the place, depending on the context.

      I hope that this clarifies the matter. I would suggest that you also read the second part of the article for more detail:


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  33. RidhaFathima

    jazakallah for sharing such a good information on azab e barzakh . may allah save us from azab e barzakh.

  34. Humaid Salman

    The Jews asked Allah’s Messenger (sallallahu alaihe wa-sallam) about the soul and in reply the Qur’aan said: “They ask you concerning the soul. Say that the soul is from Allah and you have not been given knowledge of it except a little.” [Soorah al-Isra (17):85]

    From the verse, it is quite evident that this matter about soul is not comprehendible to us .So, dont you think we are betteroff without this debate going on here??

  35. humaid salman

    What is your take on the verse described above? still waiting for reply

  36. Hasan Tariq

    I’ve read much of the work related to life in barzakh, and I appreciate the work of Masud Usmani sahab (the extract of whose books has been presented as this blog Azab e Barzakh – There’s no life in graves).

    My question is that if the concept of ‘qabr’ relates to barzakh, then why the word ‘qabr’ has been used every time in ahadith?
    How can you say that there are graves in barzakh? at the same time when you saying that people will be punished openly (the hadith you quoted of Prophet’s (SAW) dream where he saw his house in paradise)?

    plus how will you explain these ahadith

    1.Muslim :: Book 4 : Hadith 1214 (‘A’isha reported: There came to me two old women from the old Jewesses of Medina and said: The people of the grave are tormented in their graves. I contradicted them and I did not deem it proper to testify them. They went away and the Messenger of Allah (may peace be upon him) came to me and I said to him: Messenger of Allah I there came to me two old women from the old Jewesses of Medina and asserted that the people of the graves would be tormented therein. He (the Prophet) said: They told the truth; they would be tormented (so much) that the animals would listen to it. She (‘A’isha) said: Never did I see him (the Holy Prophet) afterwards but seeking refuge from the torment of the grave in prayer).

    2. Muslim :: Book 40 : Hadith 6859 (Prophet said, “If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that”).

    My question from hadith 1 is what is meant by people of the graves are tormented in their graves?
    and from hadith 2 is what is meant by you would stop burying in the graves?? (dead are buried in this worldly grave, as per you whether we bury them or not they will be tormented! so what does this sentence implies?)

    • The Real Islam

      Assalam o ‘alaikum and thank you for your comment.

      Firstly our article, ‘Azab e Barzakh – There’s no life in graves’ is neither an extract nor a translation of Dr Usmani’s book. However it is indeed inspired by his research as we admire his work on the subject and we also appreciate the stance he took against sects and their polytheistic and innovative beliefs. Having said that we do not do his taqlid or of any other scholar so if the understanding of any scholar is proven wrong in the light of the Qur’an and Sahih Hadith then we openly reject it.

      We have explained in our article as well as the follow up questions/answers that we have built our understanding in the light of Qur’an and all ahadith on this subject and therefore we do not isolate one or one type of hadith from the others on the subject and we also keep all ahadith under the light of Qur’anic rulings. For instance, when Qur’an says dead do not hear then any Hadith implying listening of the dead would be superseded by Qur’an. It can never be the other way around.

      It is our understanding that the terms azab (punishment) or rahat (reward) of qabr are used primarily for the ‘period’ after the death and before the Qayamah. This period, parallel world or barrier (as the Qur’an describes it) is called Alam e Barzakh. It is only on the day of Qayamah that all dead bodies will be reconstructed by the will of Allah and their souls will be attached with them. In view of this, the Sahih Muslim ahadith you copied must also be referred first to the Qur’an and then to other Sahih Ahadith on the subject.

      The soul being returned to the dead body in the earthly grave before Qayamah is not proven from a single Sahih hadith. There are no doubt theories based on some ahadith but not a single Sahih or jirah-free Hadith specifically states that the soul is returned to the dead body before Qayamah or that it is joined with the dead body from time to time before Qayamah.

      In view of this when we analyse ‘Sahih Muslim :: Book 40 : Hadith 6859’ that you quoted in the light of ‘Sahih Muslim – Book 004, Number 2026’ which is copied in our article, we learn that the punishment for a dead human is not subject to burial rather it is something that starts immediately after death whether the dead body is buried or not.

      Regarding the first Hadith you quoted, this riwayat has been collected via four different chains and the words ‘animals hearing azab’ is mentioned in only one of these chains, which has come via Masrooq (RA). Again, we must conclude matters in the light of all ahadith and not one isolated riwayat. Moreover, if animals could hear Azab e Qabr and get anxious, do you think they would go near a graveyard? What we see around us is that graveyards are home for many types of animals or we see animals wandering around graves all the time. So this Hadith must be taken as an example and not in literal sense. This is similar to another Hadith where Sahaba, whilst in company of the Prophet (SAW) heard a terrible sound and the Prophet (SAW) explained that it was the sound of a stone which was thrown seventy years earlier in Hell and it has been constantly falling and now it has reached its base. Are we to conclude from this that Hell is also somewhere on earth or we can also hear sounds coming from Hell?

      Therefore, all such incidents of animals shying away, sounds being heard or branches being put in graves must be taken as miracles or examples of how a teacher would explain matters to his students through various examples. These cannot be generalised as routine day to day matters. Otherwise, yet another Hadith of Bukhari confirms that the Prophet (SAW) ordered for graves of polytheists buried inside the garden of Bani An-Najjar tribe to be dug up and leveled so the mosque could be built there. Did anyone hear any sounds or any souls being returned in these bones? Should a mosque have been built there?

      So the answer to your questions is that people being tormented in graves means tormented in Alam e Barzakh and not the ditches on earth where some dead are buried and that the Prophet (SAW) gave various examples in order to highlight the horrors of azab. The simplest way to think about Barzakh is that the dead have no contact with the living and living have no contact with the dead. It is a matter of ghaib and we haven’t been told much about it.

      Kind regards

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  38. Arbaz

    As salaam o alaikum
    My brothers in ISLAM

    I completely agree with the fact that is display with the perfect refrence above

    I have one question what is the diffrence between life in Barzak and life which will be given to us by ALLAH after the judgement day ? Life in barzak starts immeditely after death and in that we may be punish or rewarded but what will happen after judgement day? will our reward or punishment continues ? Plz give me small brief whats next after judgement day ?

    • The Real Islam

      Wa’alaikum us salaam,

      The life after death and before resurrection is almost like a waiting period, but the matter of reward or punishment starts immediately. The Qur’an tells us in Surah Ghafir:

      The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): “Cause Fir’aun’s (Pharaoh) people to enter the severest torment!” [Ghafir 40:46]

      This means that the torment that souls experience in Barzakh becomes more severe once the final decisions have been made on the Day of Judgement. On Judgement Day, Allah may allow Prophet Muhammad (SAW) or other pious people to intercede for those who died in the state of Emaan (shifa’at), in which case some individuals will go to Jannah. Once the decisions have been made, people will stay in Paradise or Hell forever. This is what the Qur’an tells us. We hope this answers your question.

      • Arbaz Khan

        As salaam alaikum My Brother in Islam

        My walidain has a question which she told me to ask you, this question is out of the topic given above but since we are having a continuning conversation i thought of asking you this question here

        Many people has advised my Walidain to do Wazifas for eg. they say if you keep reciting Sura-al-falak five times a day or 10 times a day your problem will be solved or you will get a better sleep and many more

        the above given statement is just an example

        Please can you give me any reference from the Quran or Sahi Hadeeth which proves that Wazifas do exist in ISLAM ?
        and if they exist do they actually help in solving problems ?

        one thing i understand here that if we keep reciting the quarnic verses it definitely good for us but do the verses of quran really help by reading it in a particular way to slove particular problems? like so and so verses so and so time and so and so number of times ?

        I have no Idea regarding the Wazifas and i never thought of it before my walidain had asked me a question

        dear brother in ISLAM i was not having a right aqeeda before and i used to visit many of the shrines of the wali ALLAH and had a false belief that the Prophet Muhammed (PEACE AND BLESSING BE UPON HIM) is alive in his grave in Medina but my Uncle who stays in Saudi had given me many proofs which made me re think on my Aqeeda and i started reading quran and hadeeth to research where i am Standing and i found that he is right as ALLAH showed me the truth through my uncle i feel I am blessed by ALLAH i believe that iam gaining a right Knowledge of Islam now and in my research i found the REAL ISLAM BLOG Which i believe is one of the best effort to spread the Correct message of Islam

        i may have many questions in future for which i need your help and support i want to be a part of real dawaah i am here to learn

        i request you to please keep posting me so i will have every update regarding questions which are raised, and answer which are given in the light of Quran and hadeeth

        i hope you will answer my question asap regarding the wazifas
        as i need to answers my Walidain

        May ALLAH show all of us the right path

        As salaam o alaikum

      • The Real Islam

        Assalamu ‘alaikum brother,

        Please accept our sincerest apologies for the delay in writing to you.

        There is no such thing as a wazifa. However, there are some ‘dhikr’ which are proven from Prophet Muhammad (SAW) and they should be recited so that you understand the meaning of what you are reciting. They are not meant to be a chant which isn’t understood but is chanted for blessing anyway thinking that some miracle will happen. Islam, as we all know, is a very logical Deen and it doesn’t tell us that reciting something 200 times will lead to some sort of guaranteed outcome.

        The duas or recitations that a Muslim should recite are the ones proven from the Prophet (i.e. from his Sunnah). A hadith in Tirmidhi tells us that if Allah’s Ism-e-Azam is recited before sending a dua, the dua will be accepted. We find in other Sahih Hadith that Prophet (SAW) has said that whoever recites Surah Kahf on Fridays will be saved from the evil of Dajjal. Similarly, another Bukhari hadith tells us that if someone recites the Ayat-al-Kursi before going to sleep, Allah will appoint an angel to protect the reciter. There are other examples of dhikr. For instance, the Prophet (SAW) used to read the Mua’awwidhatain (Surah Al-Falaq and An-Nas), blow on his hands and pass his hands over his body if he was ill. We also find that frequently reciting ‘Subhan Allahi wa bi hamdihi, subhan Allah il azeem’ is recommended.

        The important thing to remember is that Muslims cannot ‘invent’ new dhikr or wazifas. They can certainly read the ones that were read by the Prophet (SAW).

        We hope that this answers your question.

        JazakAllah and we wish you the very best in your learning of Islam.

  39. Pingback: Seeking the intercession of the dead | The Real Islam's Blog

  40. Ayyaz

    Assalam alaikum
    I need more explanation on below
    I heard that it is mentioned in hadith somewhere that
    “Once in one journey of sahaba they slept at night on a grave they didn’t recognize it was a grave and they listen verses of QURAN getting recited from it and they confirmed that these verses belongs to surah MULK, they talked about this to prophet (pbuh) and he replied that the person burried was a continuous reader of surah MULK, and surah MULK is protecting him in the grave”
    my question is who is reciting surah MULK
    1) is a person in grave ?
    2) is a person in barjhak ? (and if YES then does it mean that we can listen their words on the grave by will of ALLAH)
    3) or is it some angel assigned by ALLAH who might read it ?
    or something else

    Also it is said that continuous reciter of surah MULK will be saved from punishment of Grave, please elaborate.

    • The Real Islam

      Assalam o alaikum,

      We are not aware of such a hadith. Could you please provide full reference so we can verify its authenticity?

      Many weak or even fake ahadith circulate in our society, including religious shows on tv so its always best to only follow a hadith for which complete reference has been provided and its authenticity checked.


      • Ayyaz

        I reached to check up to the below

        Hazrat ibne Abbas (r.a) said that one of Muhammad’s companions set up his tent over a grave without realizing that it was a grave and it contained a man who was reciting the Surah Tabarakalladhi Biyadihil Mulk up to the end. He went and told the Prophet Muhammad who said, ‘It is The Defender; it is The Protector which safeguards from Allah Ta’ala’s Punishment ”(Tirmidhi)”

        I can’t give its reference number;
        please elaborate if its sufficient.
        or tell me about your point of view on reciting surah MULK
        jazaak allah khair

      • The Real Islam

        Dear brother Ayyaz,

        Now that you have gone through the article and, we hope, also read all the comments underneath, please can you tell us what your opinion is on this report? Do you think that such a report can be authentic when it goes against so many established principles in the Qur’an and Sahih Hadith?

        We don’t know if there is any special significance to reciting Surah Mulk. We will find this out for you and let you know.


      • Ayyaz

        I found & reached up to below & can’t give you exact reference number

        “Ibn Abbas (radiAllahu anhu) said that one of the Prophet (salAllahu alayhiwasalam)’s companions set up his tent over a grave without realising that it was a grave and it contained a man who was reciting the Surah Tabarakallahi Biyadihil Mulk up to the end. He went and told the Prophet (salAllahu alayhi wasalam) who said, ‘It is The Defender; it is The Protector which safeguards from Allah Ta’ala’s punishment’

        also can you tell me benefits of reciting surah MULK in connection with grave

      • The Real Islam

        Please see our response here.

  41. humaid salman

    The Jews asked Allah’s Messenger (sallallahu alaihe wa-sallam) about the soul and in reply the Qur’aan said: “They ask you concerning the soul. Say that the soul is from Allah and you have not been given knowledge of it except a little.” [Soorah al-Isra (17):85]

    From the verse, it is quite evident that this matter about soul is not comprehendible to us .So, dont you think we are betteroff without this debate going on here??

    • The Real Islam

      Dear brother,

      You will find that we are very cautious about conjecture or speculation. In this article, we have relied only on facts found in the Qur’an and Sahih Hadith. The Qur’an does tell us a bit about Barzakh and the hadith adds some detail, but even then there is very little know about life after death. It is a matter of Ghaib. This is why we caution readers again and again not to let their imaginations run wild, and to only rely on information from authentic sources.

      However, it is unforunate that Muslim scholars have continued to speculate and turned this into an extremely complex belief. Due to the fact that there is a lot of wrong information around about Barzakh, and since misunderstandings about the dead tend to fuel other wrong beliefs like intercession of the dead, we have written a long article to bring the few facts to light and to remind Muslims that there is no life in graves, the dead are dead, and the dead and the living have no contact with one another. The debate is very important because a lot of Muslims hold very strange opinions about the dead and Barzakh, many of which go against what is written in the Qur’an and Sahih Hadith. To get an idea, please take out some time to read the comments under the article.


  42. abdullah salim

    aslm alkm,
    thank you for your great work for propagating the true meaning of islam.
    I have a question regarding Hajj.
    A person who is mentally disturbed, not a psychotic, and is very immature in his her thinking.(on assessment behaves like some one aged 12.
    is it obligatory for her to perform hajj
    Abdullah salim

    • The Real Islam

      Dear brother Abdullah,

      As far as we are aware, Hajj is an obligation on a momin (a believer) who has the physical and financial means to do this ibadah. For any ibadah, it can be assumed that the Muslim doing the ibadah is a sensible person and knows what he or she is doing. It is very hard to offer an opinion for a situation like the one you have described and in any case, we are not jurists. I would suggest consulting a local well-educated jurist in your area for an opinion.

      In our view, if a person is immature and cannot understand such things, then he or she should not be pressurised because then it would be an imposition. I am also assuming that if such a person is so immature, then he or she lacks the financial means to do the Hajj because they would not be able to earn a living and save for Hajj. Therefore, Hajj will not be obligatory for him or her.

      But this is just my view and can be wrong and I would strongly encourage you to consult someone else who knows fiqh.


  43. adv.mofidul islam

    i like all. I have to clarify sm more.

  44. shaikh

    Appreciate your efforts however your agenda is to put ahlehadees sect in wrong picture, they quote only from quran and hadith, so if any scholar gives out of context quote you cannot paste it on the sect..the beliefs you have raised are all misrepresentation.
    There are hadith which says the ribs of the wrongdoers will be crushed in grave, and several hadith to protect ourselves from azaab of grave…and the dead can hear the footsteps and questions are asked after last person leaves after 40steps…..this is all sahih hadith…….

    • The Real Islam

      Assalam o alaikum

      We feel that the approach opted by the Ahle Hadith sect is confusing because it is based on text-fundamentalism. This means they do not interpret a particular hadith under the Qur’anic order to derive its meaning. Instead they isolate the hadith from Qur’an and derive an independent ruling out of it and then try to match it with the Qur’an and in some cases, the Hadith even supersedes the Qur’an.

      Hadith alone cannot derive a belief in Islam and similarly a hadith also cannot contradict a Qur’anic ruling. So when the Qur’an says dead cannot listen, hadith cannot supersede this. Therefore we have to agree that the word ‘grave’ used in hadith is a figure of speech and not in literal terms.

      It is because of these reasons that the Ahle Hadith final conclusions tend to be wrong or in contradiction with the Qur’an, in our view.


      • shaikh


        Quran says deaf dumb and blind,to non-muslims, so you will conclude all non-muslims are deaf and blind? It means that they do not understand quran and see Allah’s, creation.

        Similarly when quran says dead cannot hear, it means in different context, that it is futile for them to do any worldly acts….

        There are clear sahih hadith which says,
        1 after 40 steps questions will be asked in grave?
        2. The grave will crush the non Muslim that both ribs will be combined

        3. When prophet was laying one of the sahaba in grave he said the grave that doesn’t even leave him……

        And many other hadith are there to conclude…..

        But maybe you are isolating quran and reading out of context hence have different interpretation

        May Allah guide us all

      • The Real Islam


        Brother, have you read the full article and the comments under the article? They will answer your questions in detail.

        In a nutshell, the Qur’an uses the word ‘grave’ as the grave in Barzakh or wherever the souls are taken to behind the barrier of Barzakh. Both the Qur’an and the hadith agree on this. The approach of isolating hadith or giving more importance to hadith and putting the literal words of the hadith over the Qur’an is a typically Ahle Hadith problem. Regardless of how many ahadith we find on azab after death, we have to interpret them according to the view offered in the Qur’an that azab happens to souls after death, which is a place we know very little about, behind a barrier we or the dead cannot cross.

        I simply did not understand your sentence ‘that it is futile for them to do any worldly acts.’ Futile for who? The living or the dead?

        The Qur’an is best understood when we put together all verses dealing with a particular theme. Elsewhere in the Qur’an, Allah says that you cannot make hear those who are in the graves. It tells us about the azab of the Pharoah whose body has been preserved as a warning to those who are arrogant. The Qur’an gives an impression of finality of death, a change in reality which has nothing to do with how we dispose of the human body.

        The simplest way of thinking about this is as a disconnection. A person dies, his soul goes somewhere where is experiences another reality. We have nothing to do with this. Our job is to dispose of the body and that’s about it.

        May Allah guide us all.

  45. Hamza

    Brother i am not Deobandi, barailvy and Ahle-le-hadith i believe there is no god but Allah and Prophet Muhammad (P.B.U.H) is His last messenger . my question is , what if i don’t know about what is going to be with me in life after death i leave this matter and every matter which i know or don’t know to be judged by my Lord Allah the Great. i have no intention to associate any partner with my lord neither i don’t want to go against any command of my lord . now if i make any mistake which is against the teaching of Quran and Sahi Hadith shell i be punished?

    • The Real Islam

      Dear brother Hamza,

      If you are consciously making sure that you don’t get involved with sects or their teachings, then that is the most important decision. Not many Muslims have the courage to leave sects.

      I am a bit puzzled about ‘not knowing’. Allah has told us already in the Qur’an what the basis of His judgement will be. So I would suggest you find a good translation of the Qur’an and read through it thoroughly, and read through it a few times. This will clarify this matter to your satisfaction. As a Muslim, your duty is to make your best effort with sincerity of intention / niyyah. InshaAllah your effort will be blessed.

      As for punishment in Hell, it is not for any Muslim to say if someone will be punished in Hell or not. I do not have right to answer this question. It is Allah’s right, and His right only, to make the final judgement about people because only Allah knows the matters of the heart. Therefore, as Muslims our duty is to make a sincere effort to gain the knowledge of Islam and then try to make decisions in our lives according to the teachings of Allah as explained by the Prophet (SAW). So we should aim to follow the Shariah in our individual and collective lives. Another duty we have is to exhort others to Truth and to try to persuade others from staying away from evil and wrong teachings (amr bil ma’ruf wa nahi anil munkar). This duty is also summed up beautifully in Surah Al-Asr. That is all we can do in our worldly existence. We then hope for Allah’s mercy and compassion on the Day of Judgement.

      May Allah bless your efforts, Ameen.

  46. Hamza

    whatever My Lord Allah the Great says He says the truth and i believe in it. i believe in it even i don’t know about it but if i make any mistake unintentionally or by mistake shell i be punished in hell fire . my intention is obey the Allah and to obey the Prophet Muhammad (P.B.U.H). Kindly guide to the right path i have nothing to do with any scholar or with any sect i wanted to save my self from the punishment of Allah from hell fire and punishment in barzakh.

    • The Real Islam

      Brother Hamza, we have answered both your questions in response to your other comment. Try to gain as much knowledge of the Deen as you can. Try to prioritise your learning in spare time and always rely on Allah’s mercy.


  47. May please comment about Hadith no 6052,aladab Sahi Bokhari,which says’ Allah’ Apostle (PBUH) passed by two graves, and said that these graves are suffering Azab,because one used to urinate casually and the other one for indulgence in back biting. JAZAK ALLAH

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