❖ Evidence for the Return of the Soul, Presence in Paradise or Hell, and the Reality of Barzakh ❖
Source: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-Janāʾiz, p. 548
There is a narration from al-Barāʾ ibn ʿĀzib (رضي الله عنه) that indicates the return of the soul (iʿādat al-rūḥ) to the body.
Additionally, other narrations mention:
These narrations seem to indicate the presence of souls in Paradise or Hell.
Please explain, through reconciliation of these types of narrations, where the soul truly resides after death.
(Questioner: Waqar ʿAlī, Lahore)
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, ʾAmma baʿd!
✔ There is no contradiction between the narration of al-Barāʾ ibn ʿĀzib and other ḥadīths.
✔ The return of the soul to the body after death is a reality of the Barzakh (intermediate realm between death and the Day of Judgment).
See: Sharḥ ʿAqīdah Ṭaḥāwiyyah, p. 450
✔ The report regarding ʿAmr ibn Luhay being seen dragging his intestines in Hell is also a matter related to Barzakh, not the final, eternal Hell after resurrection.
✔ In the realm of Barzakh, the grave becomes a gateway or connection to either Paradise or Hell.
✔ This connection is real, but it is beyond the perception and detection of our physical senses.
(Shahādat, February 2004 Edition)
The soul’s return, the presence in Paradise or Hell, and the punishment or bliss in the grave are all realities of the Barzakh, not the final abode. These states are real, but unseen, and should be believed in as part of the unseen world (ghayb) described in the Qur’ān and authentic Sunnah.
ھذا ما عندي واللہ أعلم بالصواب
Source: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-Janāʾiz, p. 548
❖ Question:
There is a narration from al-Barāʾ ibn ʿĀzib (رضي الله عنه) that indicates the return of the soul (iʿādat al-rūḥ) to the body.
Additionally, other narrations mention:
- A nurse for the Prophet's ﷺ son Ibrāhīm in Paradise,
- And ʿAmr ibn Luhay being seen in Hell.
These narrations seem to indicate the presence of souls in Paradise or Hell.
Please explain, through reconciliation of these types of narrations, where the soul truly resides after death.
(Questioner: Waqar ʿAlī, Lahore)
❖ Response:
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, ʾAmma baʿd!
➊ Reconciliation Between Narrations
✔ There is no contradiction between the narration of al-Barāʾ ibn ʿĀzib and other ḥadīths.
✔ The return of the soul to the body after death is a reality of the Barzakh (intermediate realm between death and the Day of Judgment).
See: Sharḥ ʿAqīdah Ṭaḥāwiyyah, p. 450
✔ The report regarding ʿAmr ibn Luhay being seen dragging his intestines in Hell is also a matter related to Barzakh, not the final, eternal Hell after resurrection.
➋ Connection of the Grave with Paradise or Hell
✔ In the realm of Barzakh, the grave becomes a gateway or connection to either Paradise or Hell.
✔ This connection is real, but it is beyond the perception and detection of our physical senses.
(Shahādat, February 2004 Edition)
➌ Summary of Key Points
- The return of the soul to the body, as described in the ḥadīth of al-Barāʾ ibn ʿĀzib, takes place in Barzakh, not in the physical world.
- The experiences of reward or punishment in the grave are connected to either Jannah (Paradise) or Jahannam (Hell).
- Seeing certain souls in Paradise or Hell (such as the wet nurse of Ibrāhīm or ʿAmr ibn Luhay) is part of the barzakhī reality shown to the Prophets or granted through visions—not an indication of final placement before the Day of Judgment.
Conclusion
The soul’s return, the presence in Paradise or Hell, and the punishment or bliss in the grave are all realities of the Barzakh, not the final abode. These states are real, but unseen, and should be believed in as part of the unseen world (ghayb) described in the Qur’ān and authentic Sunnah.
ھذا ما عندي واللہ أعلم بالصواب