2.    Hayat al Anbiya (Life of Prophets in graves)

Qur’an states:

وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ

Translation: And do not say about those who are killed in the way of Allah, “They are dead." Rather, they are alive, but you perceive [it] not. [Sahih International: 2:154. Also see 3:169]

The Salafis create doubt over last 2 words of this Ayah i.e. لَّا تَشْعُرُونَ so it is necessary to explain the Hayaat especially of Prophets. Logically speaking, we do not see Angels but does that mean they are not alive or present? Hence, if we do not have Sha’oor (perception) of something then it does not mean it is negated.

From many hadiths and explanations of the Prophet (Peace be upon him) we do get to know about the magnificent and definitive (qati’i) life especially that of the Prophets in their graves. So let us go in Tafseer (exegesis) and sound Aqida of Ahlus Sunnah wa’l Jamm’ah that Anbiya remain alive in their graves and hear us even better than we can hear one another. Moreover, they make dua for us when they are asked to make dua for us (and this is our belief on Istighatha “only” not that dua of “worship” is made to Prophets or Saliheen, or that Prophets or Saliheen are “independent” helpers like Salafis want us to believe through their straw- man argument).

Also remember that the word “Dua” in Qur’an itself has been used in different meanings, so asking the Prophet in a form of Nida (calling) cannot be shirk until or unless it is “Yad’u in the form of worship.” We have already shown proofs from Qur’an in this regard.

In Sahih Hadith, Allah uses the same root word to address Jibreel (alayh salam), so would Salafis believe due to their erroneous understanding that Dua is used in meaning of worship there? (Naudhobillah)

The wording is:

‏إن الله تعالى إذا أحب عبدًا دعا جبريل

Translation: When Allah loves a servant, He calls Gabriel and says... [Sahih Muslim, Book 032, Number 6373]

Therefore Salafis should stop misguiding people by saying that Ahlus Sunnah make dua in form of worship to Prophets/Saints.

Coming to the topic of hearing of the dead, Qur’an states:

And (Salih) turned from them and said: O my people! I delivered my Lord's message unto you and gave you good advice, but ye love not good advisers. (Pickthall: 7:79)

 Ibn Kathir says in explanation:

هذا تقريع من صالح عليه السلام لقومه، لما أهلكهم الله بمخالفتهم إياه وتمردهم على الله وإبائهم عن قبول الحق وإعراضهم عن الهدى إلى العمى، قال لهم صالح ذلك بعد هلاكهم، .تقريعاً وتوبيخاً وهم يسمعون ذلك، كما ثبت في الصحيحين أن رسول الله صلى الله عليه وسلّم لما ظهر على أهل بدر أقام هناك ثلاثاً، ثم أمر براحلته فشدت بعد ثلاث من آخر الليل فركبها ثم سار حتى وقف على القليب قليب بدر، فجعل يقول «يا أبا جهل بن هشام ياعتبة بن ربيعة ياشيبة بن ربيعة ويا فلان هل بن فلان هل وجدتم ما وعد ربكم حقاً، فإني وجدت ما وعدني ربي حقاً» فقال له عمر: يارسول الله ما تكلم من أقوام قد جيفوا ؟ فقال «والذي نفسي بيده ما أنتم بأسمع لما أقول منهم ولكن لا يجيبون

Translation: These were the words of admonishment which Salih exchanged with his nation after “ALLAH HAD DESTROYED THEM” for denying Him and also becoming renegades against Him, rejecting to accept the Haqq (truth) plus giving preference to misguidance over guidance. Salih said these words of admonishment and criticism to them after they perished, "AND THEY HEARD HIM” Similarly It is recorded in the Two Sahihs that after the Messenger of Allah defeated the disbelievers in the battle of Badr, he remained in that area for three days, and then rode his camel, which was prepared for him during the latter part of the night. He went on until he stood by the well of Badr where the corpses of the disbelievers were thrown, and said: O Abu Jahl bin Hisham! O `Utbah bin Rabi`ah! O Shaybah bin Rabi`ah! Did you find what your Lord has promised you (of torment) to be true, for I found what my Lord promised me (of victory) to be true. `Umar said to him, "O Allah's Messenger! Why do you speak to a people who have rotted'' He said: “By He in Whose Hand is my soul! You do not hear what I am saying better than they, but they cannot reply” [Tafsir Ibn Kathir under 7:79]

Tafsir Ibn Kathir, under Qur’an 30:52, goes into detail and denies the interpretation of even Sayyidah Aisha (RA) and calls Ibn Umar (RA) along with other Sahaba like Sayyiduna Umar (RA), Abu Talha (RA), and others to be right.

Sayyidah Aisha (RA) not being infallible in spite of her greatness, mistakenly called Ibn Umar (RA) wrong in regards to hearing of the dead. We will now present the explanation of Ibn Kathir (rah) who after quoting rejection of Sayyidah Aisha (RA) said:

والصحيح عند العلماء رواية عبد الله بن عمر؛ لما لها من الشواهد على صحتها من وجوه كثيرة

Translation: “The correct view according to the scholars is the view of ‘Abdullah ibn ‘Umar (RA), due to corroborations to its authenticity from many paths (الشواهد على صحتها من وجوه كثيرة)

[Tafsir al Qur’an al Azeem by Hafidh Ibn Katheer under 30:52]

In manuscripts taken by Dar ul Ihya li Tirath al Arabi, Dar ut Tayba and others it further states:

من أشهر ذلك ما رواه ابن عبد البر مصححاً له عن ابن عباس مرفوعاً: " ما من أحد يمر بقبر أخيه المسلم كان يعرفه في الدنيا، فيسلم عليه، إلا رد الله عليه روحه حتى يرد عليه السلام ". وثبت عنه صلى الله عليه وسلم لأمته إذا سلموا على أهل القبور أن يسلموا عليهم سلام من يخاطبونه، فيقول المسلم: السلام عليكم دار قوم مؤمنين، وهذا خطاب لمن يسمع ويعقل، ولولا هذا الخطاب، لكانوا بمنزلة خطاب المعدوم والجماد، والسلف مجمعون على هذا، وقد تواترت الآثار عنهم بأن الميت يعرف بزيارة الحي له

Translation: From the most well- known of these is what Ibn Abdul Barr (rah) narrated, authenticating it, from ibn ‘Abbas in marfu’ form proven from Prophet (Peace be upon him) who said:  ‘None passes by the grave of his Muslim brother that he knew in the world and greets him except Allah restores his soul to him and he returns the greeting to him.’ It is established from him that he instructed his ummah, when they greet the inhabitants of the graves to greet them with the greeting of one addressed [directly], thus the one greeting says ‘peace be on to you, abode of the group of believers’ “AND SUCH AN ADDRESS IS [ONLY] FOR ONE WHO HEARS AND THINKS (، وهذا خطاب لمن يسمع ويعقل). Were it not so, this address would be akin to addressing an absent person or an inanimate object “THE SALAF (PREDECESSORS) HAVE CONSENSUS ON THIS AS THE NARRATIONS FROM THEM THAT THE DEAD PERSON KNOWS OF THE VISIT OF THE LIVING TO HIM AND REJOICES. THESE ARE MASS TRANSMITTED (TAWATUR)

[Tafsir al Qur’an al Azeem by Hafidh Ibn Katheer under 30:52]

Ibn Qayyim the leading authority of Salafis said in explanation of one hadith:

Translation: It is enough to use "WORD ZAI'R (VISITOR)" for the one giving Salaam because if they (i.e. The Dead) did not have comprehension, then why would the word Zai'r be right? And if he does not know about the one visiting him, then to call him Zai'r would not be correct. [Ibn Qayyim in Kitab ar- Ruh, Page # 14]

In addition, Sahih Marfu (elevated) hadiths of Bukhari and Muslim prove directly from Prophet (Peace be upon him) that dead do hear us rather better than us, Read the following:

Narrated Anas bin Malik: Allah's Messenger (ﷺ) said, "When (Allah's) slave is put in his grave and his companions return he even hears their footsteps, two angels come to him and make him sit and ask, 'What did you use to say about this man (i.e. Muhammad)?' The faithful Believer will say, 'I testify that he is Allah's slave and His Apostle… [Sahih Bukhari: 2.23.456]

Narrated Ibn `Umar: The Prophet (ﷺ) looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply." [Sahih Bukhari: 2.23.452]

Anas b. Malik reported that Allah's Messenger (ﷺ) let the dead bodies of the unbelievers who fought in Badr (lie unburied) for three days. He then came to them and sat by their side and called them and said: O Abu Jahl b. Hisham, O Umayya b. Khalaf, O Utba b. Rab'ila, O Shaiba b. Rabi'a, have you not found what your Lord had promised to you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct. Umar listened to the words of Allah's Apostle (ﷺ) and said: Allah's Messenger, how do they listen and respond to you? They are dead and their bodies have decayed. Thereupon, he (the Holy Prophet) said: By Him in Whose Hand is my life, what I am saying to them, even you cannot hear more distinctly than them, but they lack the power to reply. Then he commanded that they should be buried in the well of Badr. [Sahih Muslim: N# 6869]

Abu Huraira reported: The Messenger of Allah (ﷺ) came to the graveyard and said: "Peace be upon you! The abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers…" [Sahih Muslim: N # 482 ]

This hadith proves that Salam is said to those who hear us and the Prophet (Peace be upon him) also clearly talked to them too. 

There is a long hadith in which a Sahabi mentions towards the end:  When I die, let neither female mourner nor fire accompany me. When you bury me fill my grave well with earth, "THEN SIT AROUND IT FOR THE TIME WITHIN WHICH A CAMEL IS SLAUGHTERED AND ITS MEAT IS DISTRIBUTED ""SO THAT I MAY ENJOY YOUR INTIMACY"" and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. [Sahih Muslim N # 220]

This hadith clearly proves that inhabitant of grave not only hears us but also enjoys our company.

Narrated Abu Sa`id Al- Khudri: Allah's Messenger (ﷺ) said, "When the funeral is ready (for its burial) and the people lift it on their shoulders, then if the deceased is a righteous person, he says, 'Take me ahead,' and if he is not a righteous one then, he says, 'Woe to it (me)! Where are you taking it (me)?' And his voice is audible to everything except human beings; if they hear it they would fall down unconscious [Sahih Bukhari: 2.23.462]

This hadith proves that deceased also speaks, but it is us who cannot hear his speech.

These hadiths prove without any shadow of doubt that the dead hear and also enjoy our company.

Let us now look at a clear report which proves that the Prophet does not only hear us, but can also respond from inside the grave.

أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ.

Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the days of Al- Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for 3 days. Saeed bin Musayb (rah) stayed in the Mosque, “HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al- iLmiyyah, Beirut, Lebanon. Mishkaat al Masabih in the Chapter of "KARAMAAT", Hadith # 5951]

Imam Jalal ud- din Suyuti (rah) after narrating this report said:

فهذه الأخبار دالة على حياة النبي صلى الله عليه وسلّم وسائر الأنبياء

Translation: This is among the reports which are "PROOF" upon Life of Prophet (Peace be upon him) and all other Prophets [Al Hawi lil Fatawi (2/266), Published by Maktaba al Asriyyah]

The first narrator of this hadith is Marwan bin Muhammad bin Hasaan. Regarding him hadith scholars said:

Ibn Hajr al Asqalani (rah) called him "THIQA” [Taqreeb ut Tahdheeb (2/172), Narrator # 7463]

Imam Ibn Hibban mentioned him in his Thiqaat (9/179), Narrator # 15949

Any many others did Ta'deel of him.

Second narrator is "Sa'eed bin Abdul Aziz" regarding him Hadith specialists said:

وقال إسْحاق بنُ مَنْصور عن يحيى بن مَعين، وأبو حاتم، وأحمد بنُ عبد الله العِجْليُّ: ثقة

وقال النَّسائي : ثقةٌ ثَبْت

Translation: Yahya bin Ma'een and Abu Hatim and Ahmed bin Abdullah al- Ajli said: He is "THIQA"

Imam an- Nasa’i said: He is "THIQA THABAT (UTTERLY RELIABLE)" [Extract from Tahdhib ul Kamaal, Narrator # 2590]

Then the incident of leading successor Sa'eed bin Musayb (rah) is narrated. There is no need to show Ta'deel on Sa'eed bin Mus'ayb (rah).

Here is a hadith about the descent of Isa (alayh salam), he then coming to grave of Prophet where he shall address him and Prophet shall respond to him.

حدثنا أحمد بن عيسى حدثنا ابن وهب عن أبي صخر أن سعيدا المقبري أخبره أنه سمع أبا ه ريرة يقول : سمعت رسول الله ـ صلى الله عليه و سلم ـ يقول والذي نفس أبي القاسم بيده لينزلن عيسى بن مريم إماما مقسطا وحكما عدلا فليكسرن الصليب وليقتلن الخنزير وليصلحن ذات البين وليذهبن الشحناء وليعرضن عليه المال فلا يقبله ثم لئن قام على قبري فقال : يا محمد لأجيبنه

إسناده صحيح

Translation: The Prophet said: "By the one in whose hand is Abu al- Qasim's soul, "ISA IBN MARYAM SHALL DESCEND" as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him. [Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462, Hadith # 6584]

Salafi scholar Hussain Saleem Asad in his Tahqeeq to Musnad Abu Ya’la declared the chain to be “SAHIH” [ibid]

Imam Nur ud- din al- Haythami (rah) said of this hadith:

رواه أبو يعلى ورجاله رجال الصحيح

Translation: It is narrated by Abu Ya'la and "ALL ITS MEN ARE THOSE OF SAHIH" [Majma uz Zawaid Volume 8, Page No. 387, Hadith No. 13813]  

Readers should always remember that in the presence of so many Marfu (elevated) hadiths, the Mawquf (stopped) hadiths from Sayyidah Aisha (RA) cannot work (see: Bukhari: 5.317, Bukhari: 2.453) and this is a simple principle of hadith which every youngster and elder should know.

Shaykh ul Islam Ibn Hajr al- Asqalani (rah) has proven in his Fath ul Bari:

رواية يونس بن بكير بإسناد جيد عن عائشة مثل حديث أبي طلحة وفيه: «ما أنتم بأسمع لما أقول منهم» وأخرجه أحمد بإسناد حسن، فإن كان محفوظاً فكأنها رجعت عن الإِنكار لما ثبت عندها من رواية هؤلاء الصحابة لكونها لم تشهد القصة، قال الإِسماعيلي: كان عند عائشة من الفهم والذكاء وكثرة الرواية والغوص على غوامض العلم ما لا مزيد عليه، لكن لا سبيل إلى رد رواية الثقة إلا بنص مثله يدل على نسخه أو تخصيصه أو استحالته

Translation: Yunus bin Bakeer (ra) narrated with “STRONG CHAIN” from Aisha (RA) a hadith similar to that of Abu Talha (RA) and it contains the wording: You do not hear what I say any more than they (the dead) do. This is narrated by Imam Ahmed (rah) with “HASAN CHAIN” and if this is preserved then it is as if Aisha (RA) “RETRACTED (رجعت)” from her previous position of denial (that dead cannot hear) as proven from (other) companions because she “WAS NOT WITNESS OVER THE INCIDENT (OF BADR LIKE SAYYIDUNA UMAR WAS)”

Ismaili (rah) said: There is no doubt that Aisha (ra) had the perspicacity, intelligence, a vast collection of narrations, and a deep insight in the sciences which is unmatched “BUT EVEN SHE CANNOT” refute the reliable narrations (of Ibn Umar, Umar, and Abu Talha) until she has a “NASS” of similar kind which can prove “ABROGATION” “EXCLUSIVITY” or impossibility (of the other reports from Sahaba who were present at the incident), [Fath ul Bari, Sharh Sahih ul Bukhari (8/34). Published by Dar ul Fikr, Beirut, Lebanon]

Points to note:

a) Whenever there seems to be contradiction between Sahaba then we turn towards Marfu hadiths in order to understand the reality or we give an interpretation to saying of Sahabi which contradicts the saying of the Prophet (Peace be upon him)

Imam Abu Dawud (rah) said after narrating a hadith:

Translation: If there seems to be "contradiction" between 2 reports of Prophet (Peace be upon him) then we take the practice which is “CONFIRMED BY SAHABA”[Sunnan Abu Dawud under Hadith No. 1577]

Hence, we take the position of majority Sahaba who were present at the incident such as Ibn Umar, Umar, Abu Talha and others.

b) In this case Sayyidah Aisha (RA) “RETRACTED” from her former opinion as was proven from “Hasan” hadith of Musnad Ahmed bin Hanbal above.

Regarding saying of Qatada, who said: Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful. [Sahih Bukhari, 5.314]

The Salafis use this quote often, although it is nothing more than a saying of Qatada whom Salafis themselves consider as an overall Mudallis (cheater). Remember Salafis do not accept the Tabaqat (hierarchy) of Mudaliseen as mentioned by Ibn Hajr (rah). So Qatada’s addition i.e. Idraaaj in this hadith cannot be accepted, not because he was Mudallis but because of Usool ul Hadith (principles of hadith) i.e. saying of a successor is not accepted in presence of Marfu (elevated) Hadiths.

When such proofs are shown, the Salafis start comparing Prophets to disbelievers and idols by misusing verses revealed for them and applying them even on Prophets (let alone Saliheen).

For example, they misuse verses such as 27:80 and 35:22. Although both these verses are clearly proving that they are talking about "DISBELIEVERS NOT BEING ABLE TO BE GUIDED ANYMORE"

27:80 itself clarifies: ... Nor will you make the "DEAF HEAR THE CALL" when they have "TURNED THEIR BACKS RETREATING"

Salafis do not quote the next verse which states:

 And you cannot guide the blind away from their error. You will only make hear those who believe in Our verses so they are Muslims [submitting to Allah]. [Sahih International: 27:81]

Hence, in the context, Allah has given parables between believers and disbelievers. The disbelievers are called deaf and blind, although they are not actually deaf, nor blind in a literal sense.  Verse 27:81 makes it clear that only those who believe in Qur’an can hear and be guided.

In addition, Salafis misquote 35:21, 23 although it says in context: Nor are (alike) the shade and the sun's heat. And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves. You, [O Muhammad], are not, but a warner.

Imam Jalal ud- din Suyuti and al- Muhalli explain 35:22 in the world renowned Tafsir al- Jalalyn as:

“Nor are the living equal to the dead, the believers and the disbelievers [respectively] (the addition of the particle lā, ‘nor’, in all three instances is for emphasis). Indeed God makes to hear whomever He will, to be guided, so that such [a person] then by embracing faith. But you cannot make those who are in the graves to hear, namely, the disbelievers — whom He has likened to the dead — [to hear] and so respond. [Tafsir al- Jalalyn under 35:2]”

This proves beyond doubt, that Qur'an is talking in the metaphorical sense and also talking about dead disbelievers "NOT BEING ABLE TO BE GUIDED ANYMORE".

If we deny Sima al- Mawta due to these verses by wrongly taking the literal meanings, then God forbid the Qur'an and Sunnah would contradict which is impossible.

We mentioned before that Ibn Umar (RA) considered Khawarij as the worst of creation because they applied verses revealed for disbelievers upon believers.

The Hadith of Sahih Bukhari is worth mentioning here, which the Salafis present to people in a distorted and partial way. The same hadith proves the life of the Prophet (Peace be upon him), addressing the dead directly which was belief of Sahaba like Abu Bakr (ra).

Narrated `Aisha: Abu Bakr came riding his horse from his dwelling place in As- Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you.You have died the death which was written for you." Narrated Abu Salama from Ibn `Abbas : Abu Bakr came out and `Umar , was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashahhud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ)) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "Amma ba'du, whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him .. (Up to the) grateful.' " (3.144) (The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.") [Sahih Bukhari 2.333]

End of Hadith

Points to note in this hadith are:

a) Abu Bakr (RA) did a wrong act according to Salafi logic, i.e. knelt down and kissed a dead person and that too by weeping.

b) Then he addressed Prophet directly with firm resolve that Prophet hears. Otherwise Salafis should say that Abu Bakr made a useless talk (Naudhobillah). Remember address of “YA” is only made to one who hears.

c) The hadith towards the end says "Whoever amongst you "WORSHIPPED" Muhammad... now if we take this wording literally, then we will have to believe that some Sahaba worshipped Prophet Muhammad which is why Abu Bakr had to clarify to them. The Prophet is therefore only dead for people who consider him as a son of god or worship him, otherwise he is Alive and given provision.

Note: The Sahaba who mention the death of Prophet, refers to Dhahiri (apparent) and mere “tasting” of death for a small period of time, It does not refer to complete “fana” which the Prophet has yet to experience according to Surah ar- Rahman 55:26, 27, plus the Sahaba did not believe that idols also hear us like Prophet does in grave, or idols also respond like Prophet does, or idols also do Shaf’aat like Prophet does.

Salafis also misuse a verse from Qur’an which states:

Indeed, you are to die, and indeed, they are to die.[39:30]

But they ignore the previous verse which states:

Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! Most of them do not know. [39:29]

As mentioned in (Verse number 29) the condition of two persons is different, similarly the death of the Prophet is not same like other deaths. There is a great difference between the conditions and the levels of both. It is also a principle in Arabic grammer (Sarf and Nahv) that if two Nakirahs are mentioned together then second Nakirah is other than first Nakirah. In this verse Mayyit is Nakirah and has been applied to both Prophet and disbelievers hence according to sound principles of Arabic language the state of both deaths is different.

Now coming to the Sahih hadiths on Hayaat of Anbiya in their graves.

Proof # 1 (On Hayaat of Anbiya and they cannot be compared to idols as Salafis grossly compare and thus commit heresy)

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه

Anas Ibn Malik reported: The Messenger of Allah said: “I came upon (or I passed by, according to the narration of Haddib) Moses during my Night journey near the red Sandhill, where he was offering prayer in his grave [Sahih Muslim, Volume No.4, Page No. 105, Hadith No. 2375, Published by Dar ul Kutb al iLmiyah, Beirut, Lebanon (English Version). In Online version see Book 30, Hadith: 5858]

Before giving valid Sharh (explanation) on this hadith, we ask the Salafis if the idols also “REMAIN ALIVE IN GRAVES AND PRAY??” If they say No then all Salafi interpretations of comparing intercession of Prophets with Mushrikeen worshipping their idols become false (Batil).

In Sharh of this hadith Imam al- Manawi (rah) quotes Imam al Qurtubi (rah) saying:

الحديث بظاهره يدل على أنه رآه رؤية حقيقية في اليقظة وأنه حي في قبره يصلي الصلاة التي يصليها في الحياة وذلك وذلك ممكن ولا مانع من ذلك

Translation: This hadith apparently proves that sight of Prophet (Peace be upon him) was real and he (Musa a.s) is “ALIVE IN GRAVE AND PRAYING, LIKE THE ALIVE PRAY” this is possible and there is nothing abstaining from it [Faydh ul Qadeer (5/663)]

Proof # 2 (Marfu & Sahih hadith with direct testimony from Prophet)

حدثنا أبو الجهم الأزرق بن علي حدثنا يحيى بن أبي بكير حدثنا المستلم بن سعيد عن الحجاج عن ثابت البناني عن أنس بن مالك : قال رسول الله صلى الله عليه و سلم : ( الأنبياء أحياء في قبورهم يصلون )

 إسناده صحيح

Translation: On the authority of Anas (RA) the Prophet (Peace be upon him) said: The Prophets are alive in their graves and praying [Musnad Abu Ya’la with Sahih Chain, Volume No.6, Page No. 147, Hadith No. 3425]

Salafi scholar Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la declared the chain as “SAHIH” [ibid]

Imam al- Haythami said after narrating it:

رواه أبو يعلى والبزار ورجال أبي يعلى ثقات

Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are “RELIED UPON (ثقات)” [Majma uz Zawaid Volume 8, Page No. 386, Hadith No. 13812]

قال الإمام المناوي في فيض القدير : «رواه أبو يعلى عن أنس بن مالك وهو حديث صحيح

Translation: Imam al- Manawi (rah) said in Faydh ul Qadeer: It is narrated by Abu Ya’la from Anas bin Malik (ra) and this hadith is “SAHIH” [Faydh ul Qadeer (3/184)]

Albani refutes al- Dhahabi (rah) who made mistake in regards to narrator Hajaaj bin al- Aswad (rah):

بخبر منكر عنه عن 

أنس في أن الأنبياء أحياء في قبورهم يصلون . رواه البيهقي " . لكن تعقبه الحافظ 

في " اللسان " , فقال عقبه : " و إنما هو حجاج بن أبي زياد الأسود يعرف بـ " زق  العسل " و هو بصري كان ينزل القسامل . روى عن ثابت و جابر بن زيد و أبي نضرة  و جماعة . و عنه جرير بن حازم و حماد بن سلمة و روح بن عبادة و آخرون . قال 

أحمد : ثقة , و رجل صالح , و قال ابن معين : ثقة , و قال أبو حاتم : صالح

الحديث , و قال ابن معين : ثقة , و قال أبو حاتم : صالح الحديث و ذكره ابن حبان 

في " الثقات

Translation: al- Dhahabi (rah) denied this in his al- Meezan and said: It is Munkar, but Imam Ibn Hajr al Asqalani (rah) did “TAQUB” of al- Dhahabi in his Lisaan ul Meezan by saying: He is Hajjaj bin Abi Ziyad al- Aswad…He is Basri…he narrated from Thabit, Jabir bin Zayd, Abi Nadhrah and group and from him narrated Jareer bin Haazim, Hamad bin Salamah, Ruh bin Ibadah.. Imam Ahmed said of Hajaaj: he is “THIQA AND RIGHTEOUS MAN” Yahya bin Ma’een said: He is “THIQA”, Imam Abu Hatim said: He is Salih ul Hadith, Ibn Ma’een (again) said: He is Thiqa, Imam Abu Hatim said: Salih ul Hadith and Ibn Hibaan mentioned him in his “THIQAAT” [Slisilaat ul Ahadith as- Sahiha, (2/187), # 621]

Albani said again:

حجاجا هذا ثقة بلا خلاف و أن الذهبي توهم

Translation: Hajaaj (rah) is Thiqa without dispute whereas al- Dhahabi (rah) had a “WAHM” [Sislilaat ul Ahadith as Sahihah (2/187) # 621]

Albani also said:

فقد أخرج له الحاكم في 

" المستدرك " ( 4 / 332 ) حديثا آخر , فقال الذهبي في " تلخيصه " :

" قلت : حجاج ثقة "

Translation: Imam al- Hakim (rah) narrated from him in his al- Mustadrak (4/332) and al- Dhahabi (rah) said in the Talkhees that “HAJAAJ IS THIQA” (this proves that al- Dhahabi indeed had wahm whereas he himself authenticated him in Talkhees of Hakim) [Silsilaat ul Ahadith as- Sahihah (2/187) # 621]

Shaykh ul Islam Ibn Hajr al Asqalani (rah), not only authenticated this hadith but said elsewhere in Fath ul Bari:

واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم

Translation: The better answer in this regard is that It is said the Prophet (Peace be upon him) is alive “IN HIS GRAVE AND DEATH WILL NEVER COME TO HIM” but he will remain alive, (due to the fact) that the Prophets remain alive in their graves [Fath ul Bari, Sharh Sahih ul Bukhari (7/36). Published by Qadeemi Kutb Khana, Karachi, Pakistan]

Ibn Hajr al- Asqalani (rah) while authenticating this hadith from Anas (ra) said:

وقد جمع البيهقي كتابا لطيفا في حياة الأنبياء في قبورهم أورد فيه حديث أنس الأنبياء أحياء في قبورهم يصلون أخرجه من طريق يحيى بن أبي كثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثقه أحمد وابن حبان عن الحجاج الأسود وهو بن أبي زياد البصري وقد وثقه أحمد وابن معين عن ثابت عنه وأخرجه أيضا أبو يعلى في مسنده من هذا الوجه وأخرجه البزار لكن وقع عنده عن حجاج الصواف وهو وهم والصواب الحجاج الأسود كما وقع التصريح به في رواية البيهقي وصححه البيهقي

…

وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن والأنبياء أفضل من الشهداء ومن شواهد الحديث ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فإن صلاتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته وعند أبي داود والنسائي وصححه بن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء ومما يشكل على ما تقدم ما أخرجه أبو داود من وجه آخر عن أبي هريرة رفعه ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ورواته ثقات

Translation: Imam al- Bayhaqi has compiled a fabulous book on Life of Prophets in their graves, there he has narrated a hadith from Hadrat Anas (ra) that Prophets are alive in their graves and praying. He has narrated this hadith from the route of Yahya bin Abi Kathir and he is narrator of Sahih, he has narrated from Mustalim bin Saeed who is declared as “THIQA (RELIED UPON)” by Imam Ahmad and Imam Ibn Hibban, from Hajaj al- Aswad and he is Ibn Abi Ziyad al- Basri whom Imam Ahmad and (Yahya) bin Ma’een declared "THIQA (RELIED UPON)” from Thabit and Imam Abu Ya’la has also mentioned this hadith in his musnad via the same way. It is narrated by al- Bazaar but he had Wahm (i.e. made mistake) by saying narrator is Hajjaj as- Sawaaf although he is actually Hajaaj al- Aswad as mentioned before. It is also narrated and authenticated by al- Bayhaqi.... When life of Prophets is proven from Naql (hadiths and proofs) then it is strengthened also from Nazr (i.e. intellect and Qiyaas) as living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior to the martyrs.

The witness over it from “SAHIH CHAIN” is the hadith of Abu Hurairra in Abu Dawud who raised it to Prophet that he said: “Invoke blessings on me, for your blessings reach me wherever you may be.” And it is narrated by Abu Shaykh in Kitaab ath- Thawab with “STRONG CHAIN” that whosoever salutes me at the grave then I hear it myself and whosoever sends it from far then it is made to reach. (Then Ibn Hajr shows other hadiths too like Allah has prohibited to consume the bodies of Prophet and that whosoever sends salutations on Prophet then Allah has returned the spirit to Prophet and he responds to it)…[Fath al- Bari, Volume No. 6, Page No. 602, 603, Qadeemi Kutb Khana, Karachi, Pakistan. Please note that in the online version rendered into word file by Dar ul Fikr with Tahqeeq of Bin Baaz, these whole pages have been removed]

Imam al- Dhahabi whom Salafis misquote in regards to the life of the Prophet, the Salafis misquote this following passage and claim that Prophet’s life is only Barzakhi (dimension other than a world where souls reside after death) and has nothing to do with grave. But look here al-Dhahabi’s complete passage which refutes their feeble stance.

al- Dhahabi said about hadiths which prove life of Prophets:

ولا تأكل الارض جسده، ولا يتغير ريحه، بل هو الآن، وما زال أطيب ريحا من المسك، وهو حي في لحده حياة مثله في البرزخ، التي هي أكمل من حياة سائر النبيين، وحياتهم بلا ريب أتم وأشرف من حياة الشهداء

Translation: The earth does not consume bodies (of the Prophets) nor does the fragrance get distorted, but it is still present in beautiful fragrance. “HE IS ALIVE IN HIS LAHAD (INNER PART OF GRAVE)” the life is like that of Barzakh. “RATHER, THIS LIFE IS FINER (AND SUPERIOR) THAN ALL OTHER PROPHETS AND THIS LIFE HAS NO DOUBT AND IT IS SUPERIOR THAN MARTYRS” [Siyar A’lam an Nubala (9/161)

Proof # 3

The Prophet (ﷺ) said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and of it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of the Prophets. [Sunnan Abu Dawud, Book 3, Hadith 1042. The hadith is declared “Sahih (authentic)” even by Albani]

It is also narrated in Sunnan Ibn Majah with authentic Mursal chain:

From Abu Darda’ that the Messenger of Allah (ﷺ) said: “Send a great deal of blessing upon me on Fridays, for it is witnessed by the angels. No one sends blessing upon me but his blessing will be presented to me, until he finishes them.” A man said: “Even after death?” He said: “Even after death, for Allah has forbidden the earth to consume the bodies of the Prophets, so the Prophet of Allah is alive and receives provision.’ [Sunnan Ibn Majah Hadith # 1637]

Note: Salafi Muhaqiq Zubayr Ali Zai has made blunder by declaring this hadith and also previous hadith from Aws bin Aws (ra) as weak although all their Rijaal are Thiqaat. The latter is Mursal due to Ibaada bin Nasee narrating from Abu Darda (ra). The Hanafis, Malikis, and majority of Muhaditheen accept Mursal as it shall be explained in next chapter. This hadith only has addition of “So the Prophet of Allah is alive and receives provision” whereas remaining wording of hadith is proven from Abu Dawud as shown before. This addition is also authentic due to other authentic hadiths which are shown in this chapter. 

Proof # 4

The Prophet (ﷺ) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. [Sunnan Abu Dawud, Book 10, Hadith 2036. The hadith  is decalred “Hasan (good)” even by Albani]

Imam an- Nawawi (rah) says of this hadith :

‏رواه أبو داود بإسناد صحيح

Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]

He also said in Kitab ul Adhkaar:

وروينا فـيه أيضاً بإسناد صحيح، عن أبـي هريرة 

Translation: It has been narrated with Sahih Chain from Abu Hurraira [Kitab ul Adhkar 1/115]

Ibn Taymiyyah the Shaykh ul Islam of Salafis says of this hadith:

وهو حديث جيد

Translation: This Hadith is “STRONG” [Majmua al Fatawa (27/116). Published by Dar ul Wafa, also King Fahad Complex Madina Munawarra]

Qadhi Shawkani leading authority for Salafis says before narrating it:

وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً

Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]

Imam Ibn Hajr al Asqalani (rah) also declared it sahih in his “Talkhis al Habir (2/265)

Allama Zarqani (rah) said regarding this hadith:

فقد ثبتت حياة الأنبـياء، لكن يشكل علـيه حديث أبـي هريرة رفعه: «ما من أحد يسلـم علـيّ إلا رد الله علـي روحي حتـى أرد علـيه السلام» أخرجه أبو داود ورجاله ثقات

Translation: It is proven that Prophets remain alive through the hadith of Abu Hurraira that the Prophet (Peace be upon him) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. This is narrated by Abu Dawud and all its narrators are “THIQAT (RELIED UPON)” [Sharh al Zarqani ala Muwatta Imam Malik 4/282] 

Proof # 5

حدَّثَنَا يُوسُفُ بْنُ مُوسَى ، قَالَ: حَدَّثَنَا عَبْدُ الْمَجِيدِ بْنُ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادَ ، عَنْ سُفْيَانَ ، عَنْ عَبْدِ اللهِ بْنِ السَّائِبِ ، عَنْ زَاذَانَ ، عَنْ عَبْدِ اللهِ ، عَنِ النَّبِيِّ صلى الله عليه وسلم، قَالَ: إِنَّ لِلَّهِ مَلائِكَةً سَيَّاحِينَ يُبَلِّغُونِي عَنْ أُمَّتِي السَّلامَ قَالَ: وَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم:حَيَاتِي خَيْرٌ لَكُمْ تُحَدِّثُونَ وَنُحَدِّثُ لَكُمْ، وَوَفَاتِي خَيْرٌ لَكُمْ تُعْرَضُ عَلَيَّ أَعْمَالُكُمْ،

فَمَا رَأَيْتُ مِنَ خَيْرٍ حَمِدْتُ اللَّهَ عَلَيْهِ، وَمَا رَأَيْتُ مِنَ شَرٍّ اسْتَغْفَرْتُ اللَّهَ لَكُمْ

Abdullah (Ibn Masud) narrates from the Prophet (صلى الله عليه وآله وسلم) who said:

Allah has (appointed) angels wandering on earth, they bring me the Salam of my Ummah”, and the Prophet (Peace be upon him) said : “ My life is good (Khayr) for you, you narrate me and I narrate to you, and my death is good for you, your actions will be presented to me, what I will see from good deeds I will praise Allah, what I will see from bad deeds, I will ask forgiveness from Allah for you” [Musnad al Bazaar, Hadith # 1925, Published by Maktaba al Uloom wal Hikam. For detailed authentication of this hadith refer to Pages: 317, 326]

We can go on and on in quoting hadiths and explanations, but remember we do not deny that life of the Prophet (Peace be upon him) is both in the grave and also Barzakh at the same time, so let us conclusively refute Salafis from their own Ibn Qayyim al Jawziyyah the student of Ibn Taymiyyah, who said:

وإنما يغلط أكثر الناس في هذا الموضع حيث يعتقد أن الروح من جنس ما يعهد من الأجسام التي إذا شغلت مكاناً لم يمكن أن تكون في غيره، وهذا غلط محض، بل الروح تكون فوق السماوات في أعلى عليين، وترد إلى القبر، فترد السلام، وتعلم بالمسلِّم، وهي في مكانها هناك، وروح رسول الله صلى الله عليه وسلم في الرفيق الأعلى دائماً، ويردها الله سبحانه إلى القبر، فترد السلام على من سلم عليه، وتسمع كلامه، وقد رأى رسول الله صلى الله عليه وسلم موسى قائماً يصلي في قبره، ورآه في السماء السادسة، والسابعة، فإما أن تكون سريعة الحركة والانتقال كلمح البصر، وإما أن يكون المتصل منها بالقبر وفنائه بمنزلة شعاع الشمس، وحرمها في السماء،

Translation: Many people are wrong about this matter, and they believe that soul is in the genre of bodies that  “SPIRIT CANNOT BE PRESENT AT ONE PLACE AND THE OTHER (I.E. DIFFERENT PLACES)” But this (concept of theirs) is “SIMPLY WRONG” because the spirit in spite of being above the heaven in Aliyeen still comes “TO THE GRAVE AND RESPONDS TO THE GREETING AND ALSO RECOGNIZES THE MUSLIM (WHO HAS COME TO VISIT)” The Spirit of Prophet (Peace be upon him) is always with Rafiq al- Aala and “ALLAH RETURNS IT TO THE GRAVE” and he responds to the greeting of people plus “HE HEARS THE SPEECH (OF PEOPLE)” Similarly the Prophet (Peace be upon him) saw “MUSA (A.S) STANDING AND PRAYING IN HIS GRAVE”  he then also saw him on the 6th or 7th heaven. So the Spirit either “TRAVELS AT VERY HIGH SPEED TO THE EXTENT THAT IT CAN TRAVEL (DISTANCE OF 1000’S OF YEARS) IN BLINK OF AN EYE” or it “Remains connected to the QABR AND ITS ENVIORNMENT” like the beam of sun in relation to the sun in the sky [Ibn Qayyim in Kitab ar- Ruh, Chapter # 15]

Here Ibn Qayyim had worn the Sunni cloak and gave an accurate and correct explanation on this deep concept.

Proof # 6 (Prophets still do Hajj like Alive)

عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَرَّ بِوَادِي الأَزْرَقِ فَقَالَ ‏"‏ أَىُّ وَادٍ هَذَا ‏"‏ ‏.‏ فَقَالُوا هَذَا وَادِي الأَزْرَقِ ‏.‏ قَالَ ‏"‏ كَأَنِّي أَنْظُرُ إِلَى مُوسَى - عَلَيْهِ السَّلاَمُ - هَابِطًا مِنَ الثَّنِيَّةِ وَلَهُ جُؤَارٌ إِلَى اللَّهِ بِالتَّلْبِيَةِ ‏"‏ ‏.‏ ثُمَّ أَتَى عَلَى ثَنِيَّةِ هَرْشَى ‏.‏ فَقَالَ ‏"‏ أَىُّ ثَنِيَّةٍ هَذِهِ ‏"‏ ‏.‏ قَالُوا ثَنِيَّةُ هَرْشَى قَالَ ‏"‏ كَأَنِّي أَنْظُرُ إِلَى يُونُسَ بْنِ مَتَّى - عَلَيْهِ السَّلاَمُ - عَلَى نَاقَةٍ حَمْرَاءَ جَعْدَةٍ عَلَيْهِ جُبَّةٌ مِنْ صُوفٍ خِطَامُ نَاقَتِهِ خُلْبَةٌ وَهُوَ يُلَبِّي ‏"‏ ‏.‏ قَالَ ابْنُ حَنْبَلٍ فِي حَدِيثِهِ قَالَ هُشَيْمٌ يَعْنِي لِيفًا ‏.‏

Sahih Muslim Volume # 2, Page # 184, 185, Hadith # 274 (Kitaab ul Imaan, Dar ul Kutb aI Ilmiyyah)

The Prophet (Peace be upon him) passed through the valley of Azraq, and he asked: Which valley is this? They said: This is the valley of Azraq; he observed: It is if I am seeing Moses (peace be upon him) coming down from the mountain track, and he is calling upon Allah loudly (saying: Here I am at your service!). Then he came to the mountain track of Harsha. He (the Holy Prophet) said: Which is this mountain track? They said: It is the mountain track of Harsha. He observed It is if I am seeing Yunus (Jonah- peace be upon him) son of Matta in a well- built red dromedary, with a cloak of wool around him and the rein of his dromedary is made of the fibers of date- palm, and he is calling upon Allah (saying: Here I am ! At your service, my Lord!). Ibn Hanbal said in the hadith narrated by him: Hushaim said that the meaning of khulba was fiber of date- palm.

In explaining this hadith Imam an- Nawawi (rah) quoted Qadhi Iyaadh (rah) as:

قال: فإن قيل كيف يحجون ويلبون وهم أموات وهم في الدار الآخرة وليست دار عمل؟ فاعلم أن للمشايخ وفيما ظهر لنا عن هذا أجوبة، أحدها: أنهم كالشهداء بل هم أفضل منهم، والشهداء أحياء عند ربهم فلا يبعد أن يحجوا ويصلوا كما ورد في الحديث الآخر

Translation: If this statement is made (word قيل has been used which proves that this statement is not coming from scholars) that “HOW IS IT POSSIBLE THAT THEY DO HAJJ AND SAY TALBIIYYAH IF THEY ARE DEAD” because they are in an abode of Akhirah not abode for doing Amal? Then know this (فاعلم) as it has come from Mashaykh (many scholars) who gave an answer in regards to its happening: Number 1: Prophets are like Shuhada “RATHER SUPERIOR TO THEM” and the Shuhada are Alive with their Lord “SO IT IS NOT FAR (TO BELIEVE) THAT PROPHETS DO HAJJ AND PRAY AS IT HAS COME IN OTHER HADITHS” [Sharh Sahih Muslim by Imam an- Nawawi (2/184), Published from Qahira, Egypt]

The Salafis might say that Qadhi Iyaadh (rah) also mentioned next answers, including the answer "THAT IT COULD BE DREAM" as above hadith is narrated in chapter of night ascension. However, remember the direct wording of the Prophet (peace be upon him) in this hadith proves that he asked other Sahaba about the valley, hence there is no way Sahaba were with the Prophet on his night ascension therefore this could not have been a dream. In addition, the Usool of Hadith specialists is that they quote the most sound and relied upon proof at first. Qadhi Iyaadh (rah) has proven that first answer is from other hadiths; hence, the first answer is proven most strong and authentic.

Imam Jalal ud- din Suyuti (rah) says in his great al- Hawi lil Fatawi:

ولا يمتنع رؤية ذاته الشريفة بجسده وروحه وذلك لأنه صلى الله عليه وسلّم ـ وسائر الأنبياء ـ أحياء ردت إليهم أرواحهم بعد ما قبضوا وأذن لهم بالخروج من قبورهم والتصرف في الملكوت العلوي والسفلي، وقد ألف البيهقي جزءاً في حياة الأنبياء، وقال في دلائل النبوة: الأنبياء أحياء عند ربهم كالشهداء؛ وقال في كتاب الإعتقاد: الأنبياء بعد ما قبضوا ردت

Translation: It is not negated that seeing of the Blessed personality of  the Prophet (ذاته الشريفة) is with his body and spirit because the Prophet (Peace be upon him) is alive and also all other Prophets are alive “THEIR SPIRITS ARE RETURNED AFTER THEY ARE GRASPED” The Prophets can do “KHUROOJ (EXIT) FROM GRAVES AND THEY HAVE BEEN GIVEN CAPIBILITY TO DO TASSARUF (HELP/BRING CHANGE) IN HIGH KINGDOM ABOVE AND BELOW ALSO” Imam al Bayhaqi (rah) has written a small book on “LIFE OF PROPHETS” and also mentioned in Dalayl an Nubuwah that  the Prophets are alive with the Lord like the martyrs are; and he said in his “Itiqaad” that “Anbiya after their souls are taken away, they are returned [Al- Hawi lil Fatawi of Mujaddad Jalal ud- din Suyuti – Rahimahullah (2/244, 245)]

The hadiths of Isra wal Miraaj conclusively prove that Prophets are alive and they can be present at different places. The Salafis say that Imam al- Bayhaqi (rah) said they are alive like Shuhada and one cannot have comprehension of their life.

So allow us to explain this from Imam al- Bayhaqi (rah) himself. Imam al- Bayhaqi (rah) says in his short but magnificent Risalah called “Hayaat al Anbiya”

وكل ذلك صحيح لا يخالف بعضه، فقد يرى موسى عليه السلام قائما يصلي في قبره، ثم يسرى بموسى وغيره إلى بيت المقدس كما أسري بنبينا صلى الله عليه وسلم فيراهم فيه ثم يعرج بهم إلى السموات كما عرج بنبينا صلى الله عليه وسلم فيراهم فيها كما أخبر وحلولهم في أوقات بمواضع مختلفات جائز في العقل كما ورد به خبر الصادق، وفي كل ذلك دلالة على حياتهم، ومما يدل على ذلك

Translation: All these hadiths are Sahih and there is no contradiction in them. The Prophet (Peace be upon him) saw Musa (Alayh Salam) standing and praying in his grave, then Musa (Alayh Salam) and other Prophets were taken to Bayt ul Maqdas just like our Prophet (Peace be upon him) was being taken. Then these Prophets were made to do Mi’raaj in the heavens just like our Prophet was taken, this is why our Prophet (also) saw them there “Just like it is mentioned in the hadiths “ALSO ANBIYA TO BE PRESENT AT MANY PLACES IN DIFFERENT TIMES IS ALSO POSSIBLE AND CORRECT THROUGH AQL (LOGIC)” and in this regard, the truthful Prophet (Peace be upon him) also has a saying and in ALL this is clear “PROOF OF THEIR LIFE” and these are amongst proofs overs it. [Imam al- Bayhaqi in Hayaat al Anbiya, Under Hadith # 9]

There is a long hadith in Musnad Ahmed which proves that the spirit of a Muslim is returned back to his grave after death.

After mentioning long details of believer’s spirit passing through different heavens the hadith states:

فيقول الله عز و جل اكتبوا كتاب عبدي في عليين وأعيدوه إلى الأرض فإني منها خلقتهم وفيها أعيدهم

Allah says: “Write down deeds of this slave in Aliyeen and “RETURN HIM TOWARDS EARTH BECAUSE I HAVE CREATED HIM FROM EARTH AND I WILL RETURN HIM BACK TO EARTH” [Musnad Ahmed bin Hanbal, (4/287)]

Shakyh Shu’ayb al- Arna’oot says after narrating it:

إسناده صحيح رجاله رجال الصحيح

Translation: It has Sahih chain and Rijaal are those of Sahih [ibid]

Imam al- Haythami after narrating this hadith said: It has Sahih chain [Majma uz Zaw’aid (3/49, 50)]

This hadith proves that Ruh (spirit) of believer returns back to earth. We have proven above, that a believer hears the people who visit him and also responds to them.

Imam Abu Abdullah Muhammad bin Abi Bakr al- Qurtubi (rah) states:

From the net result of all hadiths (about life of Prophets in their graves) it is comprehended that the death of the Prophets is just like “THEY BECOMING INVISIBLE FROM OUR EYES” although they are alive and “PRESENT”.  This is like Angels who are also “ALIVE AND PRESENT” but from human beings, nobody sees them except for Awliya (Saints) whom Allah has granted Karamat [at- Tadhkira, (1/264, 265)]

Remember the wives of the Prophet were forbidden to marry after him, and also there was no conventional funeral of the Prophet (Peace be upon him). This also proves that he is alive.

Imam al-Subki states: "It is from our beliefs that the Prophets are alive in their graves". (Tabqat al- Shafi'iyya al- Kubra, 6/266).

The great Hanafi jurist, Ibn Abidin says:

الأنبياء أحياء في قبورهم كما ورد في الحديث 

"The Prophets are alive in their graves, as proven from the Hadith" (Rasa'il of Ibn Abidin, 2/203).

 

قَالَ الْاِمَامُ الْحَافِظُ مُحَمَّدُ بْنُ عَبْدِالرَّحْمٰنِ السَّخَاوِیُّ الشَّافِعِیُّ:

وَنَحْنُ نُؤْمِنُ وَنُصَدِّقُ بِاَنَّہٗ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ حَیٌّ یُرْزَقُ فِیْ قَبْرِہٖ وَاَنَّ جَسَدَہُ الشَّرِیْفَ لَا تَاکُلُہُ الْاَرْضُ، وَالْاِجْمَاعُ عَلٰی ھٰذَا۔

Translation: Imam al- Hafidh Muhammad bin Abdur Rahman as- Sakhawi ash- Shafi’i (Rahimaullah) said: We believe and testify that Prophet (Peace be upon him) is “ALIVE IN HIS GRAVE AND RECEIVES PROVISION, YOUR BLESSED BODY IS NOT CONSUMED BY EARTH, AND THERE IS IJMA OVER IT” [al- Qawl al Badi, Page # 335]

Imam as- Subki (rah) narrates from Ibn Furaak (rah) in his Tabaqat that Prophet (Peace be upon him) is alive in his grave and “HE IS A PROPHET FOREVER” and this is based on “REALITY” not on “MAJAAZ”.. Imam Zarqani (rah) explains: The (Haqiqi) “LIFE IN HIS GRAVE” means that he offers prayer with Adhaan and Iqamah. Ibn Aqeel al- Hanbli (rah) said: The Prophet (Peace be upon him) spends time with his wives and he combines with them in such a way which is better than worldly relation. “IBN AQEEL SAID THIS BY TAKING AN OATH AND THIS IS SOMETHING OBVIOUS AND THERE IS NOTHING ABSTAINING FROM IT” [Sharh al Zarqani ala Mawahib al- Laduniya of Imam Qastallani (Volume No. 8, Page No. 358)]

Imam Badr ud- din Ayni (rah) said:

‘‘من أنكر الحياة في القبر وهم المعتزلة ومن نحا نحوهم وأجاب أهل السنة عن ذلك

( عمدة القاري شرح البخاري ج : 8 ص : 601

Translation: The Mutazailiya (misguided sect) have rejected the “HAYAT IN GRAVES” whereas Ahlus Sunnah have accepted this matter [Umdat ul Qari, Sharh Sahih ul Bukhari (8/601)]

Imam al- Samhudi (rah) said:

لاشك في حياته - صلى الله عليه وسلم - بعد وفاته وكذا سائر الأنبياء - عليهم الصلاة والسلام - احياء في قبورهم اكمل من حياة الشهداء التي

اخبر الله تعالى بها في كتابه العزيز ’’

(وفاء الوفاء ج : 4 ص : 1352 طبعة دار الكتب العلمية ببيروت)

Translation: There is no doubt that Prophet (Peace be upon him) is “ALIVE AFTER HIS DEATH AND SO ARE OTHER PROPHETS” and they remain alive in the “GRAVES” and this life is superior to the life of “MARTYRS” [Wafa al Wafa (4/1352)]