In the shadow of the dominance of materialist philosophy, doubts about the life in Barzakh and the Day of Judgment have increased. Such doubts may even shake some believers. In these lines, we attempt together to refine our vision and compass so that we may stand on firm ground and make it clear to believers that their faith is reasonable—not as the skeptics claim. With God’s permission, we will address the matter through the following themes:
- Belief in the Unseen and Its Epistemological Source
- Is the Matter Intellectually Impossible?
- The Requirements of Wisdom and Justice
We seek help from God and ask Him, the Exalted, for guidance and acceptance.
Belief in the Unseen and Its Epistemological Source
God Almighty says:
“This is the Book about which there is no doubt, a guidance for those conscious of Allah, who believe in the unseen…”
[Surah Al-Baqarah, 2]
One of the chief characteristics of the pious is their belief in the unseen. This belief occupies a middle ground between two opposing positions. The first is that of the adherents of myths, who accept what they inherit from popular tales—tales that have no evidence other than their deep-rooted presence in the ancestral stories since the dawn of history.
The second position is that of those who are suspicious of anything that transcends the senses—a view that has gained ground with the spread of materialist philosophy embraced by dominant Western civilization.
Here, true belief in the unseen is one that does not confine knowledge solely to sensory perception. It is not blind faith that accepts propositions without evidence; rather, it is a belief that elevates the role of the intellect and is based on reliable testimony. Both the intellect and sound testimony are fundamental sources of human knowledge. Indeed, no one can form correct perceptions and ideas without relying on the senses, reason, and credible reports—even if one claims to be independent of one of these three sources.
Thus, our belief in the Hereafter and Barzakh was not sudden but developed through a series of steps:
- Conclusive proofs that this universe has a Creator who is perfect and free from any deficiency.
- Conclusive proofs that our Prophet Muhammad (peace be upon him) is the messenger of this Creator and that His book—the Qur’an—is the Word of the Lord, exalted be He.
- Acceptance of what is presented in the Book of God, whose miraculous nature has been established, and of what our Prophet, whose truthfulness has been verified, has conveyed.
It becomes clear that belief in the unseen in Islam is founded on a solid basis and is a rational stance. For it is inconceivable to believe in the Book and the Messenger and then reject the reports they brought. The Qur’an and the Sunnah have established the reality of resurrection, the Last Day, and the life of Barzakh. God Almighty says:
“And behind them is a barrier until the Day they are resurrected…”
[Surah Al-Mu’minun, 23:100]
People still recall the position of the truthful companion (Siddiq), who said, “If he spoke, then he was truthful.”
Is the Matter Intellectually Impossible?
Many issues could be resolved if people understood the difference between what is ordinarily impossible and what is logically impossible. The ordinarily impossible is something that, while possible in theory, contradicts the established order and the known laws of this world. Such a matter is possible in theory and may occur if God wills it. In contrast, the logically impossible is like the conjunction of opposites or a case where a part exceeds the whole—matters that contain inherent contradictions and cannot be conceived by the intellect under any circumstances.
Indeed, the Lord of the worlds is capable of resurrecting people for accountability. Anyone who believes that God, the Exalted, created this universe and then doubts His ability to re-create it has inverted proper recognition and has gone against the dictates of reason. God Almighty says:
“And He has set forth for us an example and forgot His own creation. He said, ‘Who will give life to these bones while they are disintegrated?’
Say, ‘He will give them life who produced them the first time; and He is, of all creation, Knowing.
[He is] the One who made for you from the green trees fire, so that you may ignite from it.
Is not He who created the heavens and the earth, capable of creating others like them? Yes, and He is the Creator, the All-Knowing.”
[Surah Ya-Sin, 36:78–81]
And He, the Exalted, further states:
“Do they not see that Allah, who created the heavens and the earth, is not tired by their creation and is able to give life to the dead? Indeed, He is over all things competent.”
[Surah Al-Ahqaf, 46:33]
What About Barzakh?
Imagine with me: what if our world had neither dreams nor visions, and sleep was merely a state of stillness in which one sees nothing? Then someone comes along and says, “There is a possibility that in your sleep you may see things, travel within your dreams, and experience sadness or joy.” How would people react?
They might be astonished and even doubt the possibility because such phenomena would seem strange and unfamiliar in their world. Yet, we know that two children sharing the same bed can have very different dreams—one may see something delightful while the other may see something that brings him to tears. We accept this without question. Likewise, the God who has given us these experiences in dreams and visions is fully capable of granting us a life in the grave—a state where our souls predominate over our bodies, and which the people of this world cannot comprehend, just as they are unaware of the details of the visions experienced by those who sleep. Our Lord is indeed over all things capable.
The Requirements of Wisdom and Justice
God, the Exalted, is characterized by absolute perfection and is free from any deficiency. He created man as a unique being, distinct from all other creatures on our earth. The most important attribute that distinguishes man is the intellect, which discerns good from evil, beauty from ugliness—and this discernment is not arbitrary. People differ in their choices: some are among the righteous, while others follow the path of the wicked. These differences are not equal in the sight of the Lord of the worlds. In our world, we do not always see fair recompense; thus, resurrection ensures that nothing is in vain. Then the most complete recompense will be given—so that the rights of the oppressed are upheld, no oppressor escapes retribution for his injustice, and the efforts of the obedient are not wasted. The sinner will be repaid according to his deeds.
God Almighty says:
“Do you think that We created you in vain, and that you will not be returned to Us?”
[Surah Al-Mu’minun, 23:115]
And He, the Exalted, also says:
“And We did not create the heavens and the earth and that between them in vain. That is the assumption of those who disbelieve. So woe to those who disbelieve from the Fire.
Or do We make the ones who believe and do righteous deeds equal to the ones who cause corruption on earth? Or do We make the righteous equal to the wicked?”
[Surah Sad, 38:27–28]
Conclusion
Our belief in the Last Day and Barzakh is not a belief devoid of evidence. Rather, it is founded on rational principles—based on certainty and reassurance from the evidence of God’s existence, His perfection, and His sending of Muhammad (peace be upon him). Thus, accepting what is in the Book and the Sunnah becomes an indispensable intellectual necessity, and the matter falls well within the realm of rational possibility. Indeed, God Almighty did not create us in vain, and it would have been unthinkable for Him to leave us without resurrection:
“…so that He may recompense those who do evil with what they have done and recompense those who do good with the best [reward].”
[Surah An-Najm, 53:31]
May God, the Exalted, recompense us with kindness for kindness and forgive our misdeeds with pardon and mercy. All praise is due to God, the Lord of the worlds.
By Ali Jalal
