A Detailed Explanation of the 3 Types of Life According to Authentic Hadiths
Source: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Volume 1, Page 39
Topic: Types of Life in Light of the Qur'an and Authentic Hadith
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
In the light of the Noble Qur’an and authentic Hadiths, three types of life (ḥayāt) are established:
This is the life a person lives in the worldly realm.
It is connected with our senses, observation, and conscious awareness.
This is the life that begins after death in the grave and continues until the Day of Resurrection.
It pertains to the realm of Barzakh, which is completely hidden from our vision, intellect, awareness, and understanding.
✔ The Qur’an forbids calling the martyrs dead, and instead declares:
بل أحياء عند ربهم يرزقون
This proves that martyrs are granted Barzakhī life.
◈ This life is affirmed for all who have died.
◈ The Prophets (عليهم السلام) possess the highest and strongest level of this life.
◈ The martyrs enjoy a stronger and more vibrant form of life than ordinary believers.
◈ In Barzakh, the soul re-attaches to the elements of the body and experiences pleasure or torment accordingly.
◈ This is referred to as “ʿAdhāb al-Qabr” (punishment of the grave) or “Raḥat fī al-Qabr” (comfort in the grave).
Note:
It is not known whether your scholar or religious leader accepts the concept of punishment in Barzakh or not.
This life begins after the establishment of Qiyāmah (the Day of Judgment).
It is the most complete and powerful form of life.
◈ Both Barzakhī life and Akhirah life are beyond human observation, perception, and sensory awareness.
✔ To draw an analogy between Barzakhī life and Afterlife:
— is a “Qiyās al-Ghāʾib ʿalā al-Ghāʾib” (analogy of one unseen matter upon another unseen matter),
— and this is considered a grave ignorance.
✔ Similarly, analogizing Barzakhī life with worldly life:
— is a “Qiyās al-Ghāʾib ʿalā al-Ḥāḍir” (analogy of the unseen upon the seen),
— and this too is a form of ignorance.
In the Tashahhud, the words “As-Salāmu ʿalayka ayyuhan-nabī” are used.
This was practiced by all the Companions (رضي الله عنهم) during the Prophet’s ﷺ lifetime,
— whether they were praying behind him, in another mosque of Madinah,
— or even in newly conquered lands outside Madinah.
✔ They all recited the same words: “As-Salāmu ʿalayka ayyuhan-nabī” in at-Taḥiyyāt.
✔ Even after the Prophet’s ﷺ demise, the Sahābah and the Ummah continued this practice, and it shall remain until the Day of Judgment.
No follower of Ahl al-Ḥadīth believes that the Prophet ﷺ is physically present and witnessing every praying person.
✔ Rather, this salutation is done with mental awareness and spiritual focus,
✔ as though we imagine the presence of the Prophet ﷺ in our hearts and utter these words accordingly.
ھذا ما عندي والله أعلم بالصواب
Source: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Volume 1, Page 39 Topic: Types of Life in Light of the Qur'an and Authentic Hadith❖ Introduction:
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
In the light of the Noble Qur’an and authentic Hadiths, three types of life (ḥayāt) are established:
① Worldly Life (حیات دنیوی)
This is the life a person lives in the worldly realm.
It is connected with our senses, observation, and conscious awareness.
② Barzakhī Life (حیات برزخی)
This is the life that begins after death in the grave and continues until the Day of Resurrection.
It pertains to the realm of Barzakh, which is completely hidden from our vision, intellect, awareness, and understanding.
✔ The Qur’an forbids calling the martyrs dead, and instead declares:
بل أحياء عند ربهم يرزقون
This proves that martyrs are granted Barzakhī life.
❖ Nature and Levels of Barzakhī Life:
◈ This life is affirmed for all who have died.
◈ The Prophets (عليهم السلام) possess the highest and strongest level of this life.
◈ The martyrs enjoy a stronger and more vibrant form of life than ordinary believers.
❖ Stage of Punishment and Comfort:
◈ In Barzakh, the soul re-attaches to the elements of the body and experiences pleasure or torment accordingly.
◈ This is referred to as “ʿAdhāb al-Qabr” (punishment of the grave) or “Raḥat fī al-Qabr” (comfort in the grave).
Note:It is not known whether your scholar or religious leader accepts the concept of punishment in Barzakh or not.
③ Afterlife (Akhirah) Life (حیات اخروی)
This life begins after the establishment of Qiyāmah (the Day of Judgment).
It is the most complete and powerful form of life.
❖ Comparison Between Barzakhī and Afterlife Life:
◈ Both Barzakhī life and Akhirah life are beyond human observation, perception, and sensory awareness.
✔ To draw an analogy between Barzakhī life and Afterlife:
— is a “Qiyās al-Ghāʾib ʿalā al-Ghāʾib” (analogy of one unseen matter upon another unseen matter),
— and this is considered a grave ignorance.
✔ Similarly, analogizing Barzakhī life with worldly life:
— is a “Qiyās al-Ghāʾib ʿalā al-Ḥāḍir” (analogy of the unseen upon the seen),
— and this too is a form of ignorance.
❖ Issue of Sending Salutations in Prayer:
In the Tashahhud, the words “As-Salāmu ʿalayka ayyuhan-nabī” are used.
This was practiced by all the Companions (رضي الله عنهم) during the Prophet’s ﷺ lifetime,
— whether they were praying behind him, in another mosque of Madinah,
— or even in newly conquered lands outside Madinah.
✔ They all recited the same words: “As-Salāmu ʿalayka ayyuhan-nabī” in at-Taḥiyyāt.
✔ Even after the Prophet’s ﷺ demise, the Sahābah and the Ummah continued this practice, and it shall remain until the Day of Judgment.
❖ The Ahl al-Ḥadīth Perspective:
No follower of Ahl al-Ḥadīth believes that the Prophet ﷺ is physically present and witnessing every praying person.
✔ Rather, this salutation is done with mental awareness and spiritual focus,
✔ as though we imagine the presence of the Prophet ﷺ in our hearts and utter these words accordingly.
ھذا ما عندي والله أعلم بالصواب
