The Ahl as-Sunnah wal Jama'ah holds an
obstinate belief that the Prophets Alaihim as-Salam are
Alive and life of the Prophets in their graves is firmly
established through authentic and explicit proofs. The
great Hadith Master, Imam Bayhaqi compiled them in a
separate book. Imam Jalal Al-Suyuti, Master of Hadith,
also authored a book on this topic. May Allah Most High
have mercy on them both. Master of Hadith Ibn Hajar
says:
"Al-Bayhaqi
compiled a brilliant book regarding the life of
prophets in their graves in which he mentions the
hadith of Anas, 'The prophets are alive in their
graves praying', which he transmits from the channel
of Yahya Ibn Abu Katheer, who is a rigorously
authenticated transmitter, on the authority of Al-Mustalim
Ibn Sa'eed, whom Ahmad and Ibn Hibban deem reliable,
on the authority of Al-Hajjaj Al-Aswad (a.k.a. Ibn
Abu Ziyad Al-Basri), whom Ahmad and Ibn Ma'een deem
reliable, on the authority of Thabit, on the
authority of him."
Abu Ya'la also transmits it in his Musnad from this
avenue. Al-Bazzar transmits it, but it appears with him
on the authority of Hajjaj Al-Sawwaf, which is an error.
Al-Hajjaj Al-Aswad is the correct name, as is explicitly
mentioned in the narration of Al-Bayhaqi, which he
rigorously authenticates.
Witness from Qur'an al-Kareem
ALLAH SubHanuhu wa Ta'ala says in the Holy Qur'an:
ولا
تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند
ربهم يرزقون
And do not ever assume that those who
are slain in Allah's cause, are dead; in fact they
are alive with their Lord, receiving sustenance.
[Surah Aal-e-Imran
3:169]
Qadi Thanaullah Pani
Patti writes under this verse:
"One
group of scholars believes that this life is
specific to martyrs. I believe that it is not
specific to them, rather, the life of the Prophets
is superior to theirs and the effects of this are
more apparent such as marriage being prohibited for
the wives of the Prophet SallAllahu 'Alaihi wa
Sallam after his demise whereas the widow of a
martyr can remarry. The Siddiqin hold a higher rank
than martyrs and the Salihin, meaning the Awliya,
are adjoined to them as is the order in the verse,
Of the Prophets and the truthful and the martyrs and
the righteous. This is why the gnostics says that
our souls are our bodies and our bodies are our
souls. It is mass transmitted from many Awliya that
they help their friends and damage their enemies.
Allah guides whom He wills."
[Tafsir Mazhari, Vol. 1, Page 151]
Qadi Thanaullah has proven
the life of Prophets, Siddiqin and Awliya after their
demise and also that they help and assist by the will of
Allah.
Qadi Shawkani writes:
There is a verse of the Qur’an that
martyrs are alive, are given sustenance and that
their life is physical. What will be the state of
Prophets and Messengers? The hadith proves that
Prophets are alive in their graves and has been
narrated by Imam Munziri and graded Sahih by Imam
Bayhaqi. [Nayl
al-Awtar, Vol. 3, Page 282]
Imam Jalal al-Din
Suyuti writes:
The Prophet SallAllahu 'Alaihi wa
Sallam is alive in his blessed grave. This is proven
from either the generality of the verse or the
meaning that is derived from it.
[al-Hawi lil
Fatawa, Vol. 2, Page 149]
Ahadith on the Life of the Prophets
1. Hadrat Abu al-Darda’
Radi Allahu Ta'ala Anhu reported that the Messenger of
Allah SallAllaho Alaihi wa Sallam said,
إن
الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله
حي يرزق
“Indeed Allah has made it Haram
(forbidden) upon the earth to eat the bodies of the
Prophets. Thus, the Prophets of Allah are alive and
are given their sustenance.”
Sunan Ibn Maja, Vol.
5, Page 207, Hadith 1706
Mishkat al-Masabih,
Vol. 1, Page 304, Hadith 1366
Hadrat Sheikh ‘Abd
al-Haq “Muhaddith-e-Dehwli” states under the commentary
of this Hadith:
"The Prophets of Allah are alive in
their graves, just as they were alive in this
world." [Ashi’ah
al-Lam’at – Vol. 1 Page 576]
Imam Mulla ‘Ali
al-Qari states under the commentary of this Hadith:
"There is no difference between the
life of the Prophets after their demise and the life
of them in this world. This is why it has been
stated that the Awliyah (pious friends of Allah, the
Most Exalted) do not die, but in fact, move from one
place (the world) to another (the Hereafter). "
[Mirqat – Vol. 2
Page 212]
2. Hadrat Aws ibn Aws
Radi Allahu Ta'ala Anhu narrated that the Messenger of
Allah SallAllaho Alaihi wa Sallam said,
إن
الله حرم على الأرض أجساد الأنبياء
“Allah has made the (eating of the)
bodies of the Prophets Haram (unlawful) on the
earth.
Sunan Abi Dawood, Vol.
3, Page 404, Hadith 1049
Sunan Nisa'ee, Vol. 5,
Page 238, Hadith 1385
Sunan Ibn Maja, Vol.
3, Page 447, Hadith 1138
Mishkat al-Masabih,
Vol. 1, Page 304, Hadith 1361
A sound (sahih) tradition related on the authority of
Aws ibn Aws al-Thaqafi by Ahmad in his Musnad, Ibn Abi
Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i
in his Sunan, Ibn Majah in his Sunan, Darimi in his
Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his
Sahih, Hakim in the Mustadrak, Tabarani in his Kabir,
Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya,
Dhahabi who confirmed Hakim's grading, and Nawawi in the
Adhkar.
Hadrat Mulla ‘Ali
al-Qari states under the commentary of this Hadith:
"Indeed the Prophets are alive in
their graves."
[Mirqat – Vol. 2 Pg. 209]
Hadrat Sheikh ‘Abd
al-Haq “Muhaddith-e-Dehlwi” states under the commentary
of this Hadith:
"The Prophets are alive and everyone
believes that they are alive; there is no
disagreement in this. Their life (in their graves)
is the real, physical life (which they possessed in
this world); not like the martyrs whose life is only
spiritual."
[Ashi’ah al-Lam’at – Vol. 1 Page 574]
3. Hadrat Anas Ibn Malik
narrated that the Messenger of Allah said,
الأنبياء أحياء في قبورهم يصلون
"The Prophets are alive in their
graves, praying to their Lord".
A sound (sahih)
tradition related on the authority of Anas ibn Malik
Radi Allahu Ta'ala Anho by: al-Bazzar in his Musnad, Abu
Ya`la in his Musnad (7:445), Ibn `Adi in al-Kamil fi
al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in
Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar
Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in
Majma` al-zawa'id (8:144), al-Suyuti in Anbâ'
al-adhkiya' bi-hayat al-anbiya', and al-Albani, in
Silsilat al-ahadith al-sahihah.
Imam Jalal al-Din
Suyuti comments:
"The life of the Prophet, may Allah
bless him and give him peace, in his grave, and that
of the rest of the prophets is known to us as
definitive knowledge (`ilman qat`iyyan)."
4. Hadrat
Anas Ibn Malik narrated that the Messenger of Allah
said,
ليلة
أسري بي مررت على موسى وهو يصلي في قبره
"The night I was enraptured to my
Lord I saw Műsa standing in prayer in his grave".
A sound (sahih) tradition
related on the authority of Anas and others by Muslim
(4:1845), Nasa'i (3:216), and Bayhaqi in the dala'il
al-nubuwwa (2:247) and the Hayât. Some mention the
beginning (in parentheses), while others omit it.
5. Hadrat Abu Harayra
narrated that the Messenger of Allah said,
ما من
أحد يسلم على إلا رد الله على روحى حتى أرد عليه
السلام
"No-one greets me except Allah has
returned my soul to me so that I can return his
salâm".
From Abu Hurayra,
in Abu Dawud (6:214) with a sound (Sahih) chain. This
hadith has been adduced by the scholars as the legal
proof for the validity and modality of visiting and
greeting the Prophet Peace and Blessings be Upon Him.
Imam Jala al-Din
Suyuti said that
"radda" means "`ala al-dawâm," i.e.
permanently, and not temporarily. In other words,
Allah does not return the rűH and take it back, then
return it again and then take it back again, but He
returned it to the Prophet permanently, and the
Prophet is alive permanently.
Sakhawi, Ibn Hajar
al-`Asqalâni's student, said:
"As for us (Muslims) we believe and
we confirm that he is alive and provided for in his
Grave" [al Qawl al
Badee` Page 161]
Ibn al-Qayyim said:
"It is obligatory knowledge to know
that his body is in the earth tender and humid (i.e.
as in life), and when the Companions asked him: 'How
is our greeting presented to you after you have
turned to dust' he replied: 'Allah has defended the
earth from consuming the flesh of Prophets,' and if
his body was not in his grave he would not have
given this answer."
[al-RűH Page 58]
Ibn Hajar al-Haythami
wrote in al-Jawhar al-Munazzam:
"The proofs and the transmitted texts
have been established as authentic in the highest
degree that the Prophet is alive and tender... that
he fasts and performs pilgrimage every year, and
that he purifies himself with water which rains on
him."
6. Hadrat Abdullah Ibn
Mas'ood narrated that the Messenger of Allah said,
حياتى
خير لكم تحدثون ويحدث لكم فإذا أنا مت كانت وفاتى
خيرًا لكم تعرض على أعمالكم فإذا رأيت خيرًا حمدت الله
وإن رأيت شرًّا استغفرت لكم
"My life is a great good for you, you
will relate about me and it will be related to you,
and my death is a great good for you, your actions
will be presented to me (in my grave) and if I see
goodness I will praise Allah, and if see other than
that I will ask forgiveness of him (for you)."
Qadi `Iyad cites it in
"al-Shifa" (1:56 of the Amman edition) and Suyuti said
in his "Manahil al-Safa fi Takhrij Ahadith al-Shifa"
[Page 31 - Beirut 1988/1408]. Ibn Abi Usama cites it in
his Musnad from the hadith of Bakr ibn `Abd Allah
al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud
with a sound (sahih) chain.
7. It is cited in Subki's Shifa' al-Siqâm fi ziyarat
Khayr al-Anâm , where he mentions that Bakr ibn Abd
Allah al-Mazini reported it, and Ibn al-Jawzi mentions
it through Bakr and then again through Anas ibn Malik in
the penultimate chapter of the penultimate section of
al-Wafa, both huffaz without giving the isnad. However,
Ibn al-Jawzi specifies in the introduction of al-Wafa
that he only included sound traditions in his book. He
also mentions the version through Aws ibn Aws:
"The actions of human beings are
shown to me every Thursday on the night of (i.e.
preceding) Friday."
[See also FatH
al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb
3:343, and Ahmad 4:484]
Sayings of the Exalted Scholars
Sayings of the scholars regarding the Prophet SallAllahu
'Alaihi wa Sallam being alive are so numerous that they
cannot be estimated. Only a few are mentioned here.
1. Imam ibn al-Haj
writes:
Our scholars say that those who visit
the Prophet SallAllahu 'Alaihi wa Sallam should
believe that he is alive and they are present before
him because there is no difference between his life
and demise in that he sees the nation and knows
their states, intentions and thoughts. All of this
is apparent to him and none of it is hidden.
[al-Madkhal, Vol. 1, Page 282]
2. Imam ‘Ali Qari
commentates on the hadith, When a believer sends
salutations upon me:
It means that the Prophet SallAllahu
'Alaihi wa Sallam is occupied in seeing the light of
Allah. Allah turns the attention of the Prophet’s
soul so that he may reply to the salam of people.
Otherwise, the relied upon creed is that the Prophet
SallAllahu 'Alaihi wa Sallam is alive in his blessed
grave like the other Prophets are alive in their
graves in the presence of their Lord. Their souls
are connected to the upper realm like they were in
this world. Their hearts are associated with the
upper realm and their bodies are in this world.
[Sharh Shifa’,
Vol. 3, Page 499]
3. Imam Sayyid Mahmood
Alusi writes:
Imam Tabrani has narrated the whole
hadith that whichever Prophet passes away, they
spend forty days in their grave until their soul is
returned to them. I passed by the grave of Musa 'Alaihis
Salam on the night of Mi’raj and he was standing in
his grave offering salah. This hadith does not mean
that they do no stay in their graves and go
elsewhere, rather, it means that unlike other dead
people, Prophets do not remain dead for more than
forty days and their souls are returned to them and
they are alive. What does this meaning have to do
with the claim that they come out of their graves
after forty days? Being alive in the grave does not
necessitate coming out of it. I am a believer in the
life of the Prophets.
[Tafsir Ruh al-Ma’ani,
Vol. 22, Page 36]
4. Imam Fakhr al-Din
Razi writes:
One miracle of Abu Bakr Siddiq Radi
Allahu 'Anhu is that when his body was bought to the
blessed grave of the Prophet SallAllahu 'Alaihi wa
Sallam, it was said: Peace be upon you. This is Abu
Bakr present at your door. Suddenly, the door opened
and a voice came from the blessed grave saying:
Bring the beloved to the beloved.
[al-Tafsir al-Kabir,
Vol. 21, Page 86]
5. Shaykh ‘Abdul Haq
Muhaddith al-Dihlawi writes:
The last companion to come out of the
grave of the Prophet SallAllahu 'Alaihi wa Sallam
was Qasham Radi Allahu 'Anhu who said: I saw the
Prophet SallAllahu 'Alaihi wa Sallam in his grave
and his lips were moving. I moved closer to hear and
heard him saying: Oh Allah, forgive my nation.
[Madarij
al-Nubuwwah, Vol. 2, Page 442]
6. Shaykh ‘Abdul Haq
Muhaddith al-Dihlawi writes:
There is agreement on the Prophets
being alive and no one disagrees that this life is
physical, worldly and real. It is not like the life
of martyrs which is spiritual and figurative.
[Ashi’at
al-Lum’at, Vol 1, Page 574]
7. It has been stated
in Nasim al-Riyadh sharh al-Shifa Qadi ‘Iyadh:
The prophets are alive in their
graves living the ‘real’ life which they had in this
world. [Nasim
al-Riyadh sharh al-Shifa Qadi ‘Iyadh, Vol. 1 Paga
196]
8. In al-Mirqat sharh
Mishkat, Imam Mulla ‘Ali al-Qari states:
Undoubtedly, the Messenger of Allah
is alive; presented with sustenance; and one can ask
from him any kind of assistance whatsoever.
[al-Mirqat sharh
Mishkat – Vol. 1 Page 284]
9. Hadrat Sheikh ‘Abd
al-Haq Muhaddith-e-Dehlwi states in his book Suluk Aqrab
al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli:
Despite the increasing disagreement
and disputes amongst the scholars of this Ummah,
there is no disagreement in this fact that the
Messenger of Allah is alive in his grave; he is
present there. There is not even a slightest thought
of saying that this life is not real (but majaz -
metaphoric). The Holy Prophet is Hadhir-o-Nadhir
(present and witnessing) seeing the actions of his
Ummah and being presented with them. Those who seek
assistance from the Messenger of Allah, and those
who draw close to him, he blesses them and is their
mentor. The Holy Qur’an states: 'surely you are
to die, and they too are to die.' [Surah:39 –
al-Zumar, Verse:30]. This means moving away from
this world (to the Hereafter). The meaning of the
word hayat (life) is the real physcial life after
death. [Suluk
Aqrab al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli,
Published by Rahimiyah – Deoband – India Pg. 161]
10. Shah Wali Allah
Dihlawi writes:
I have felt that it is unique to the
Prophet SallAllahu 'Alaihi wa Sallam that he can
make his soul take the form of his body. This is
what he indicated towards when he said Prophets do
not encounter real death; they offer prayers in
their graves, perform pilgrimage and are alive.
[Fuyudh al-Haramayn, Page 84]
11. The Muhaddith of
Makkah, Sayyid Muhammad ‘Alawi al-Maliki writes:
We have mentioned that the life of
Barzakh is real and it proven from established texts
that the dead – whether Muslim or not – hears, feels
and knows. Life, sustenance and entering paradise is
not specific to martyrs. This is the true creed
which is followed by the Imams of Islam and the
majority of Ahlu’s Sunnah. This is why it is not
necessary to prove the life of the Prophets because
it is more apparent than the Sun and not needy of
verification. Moreover, the correct path is to speak
of how their lives are superior and perfected. Like
the ranks of people in this world differ, so too is
the living of the Prophets superior.
[Mafahim Yajibu
‘an Tusahhaha, Page 165]
12. After quoting
several hadiths that prove the life of Prophets 'Alaihimus
Salam, he writes:
The mentioned hadiths and others
prove definitively [Qat’i] that the meaning of
Prophets passing away is that they are veiled from
us and we cannot sense them even though they are
present and alive. Such as angels are alive and
present but we cannot see them.
[Mafahim Yajibu
‘an Tusahhaha, Page 171]
Verification from the Opposition
1. al-Muhannad is a
short monograph that has signatures of attestation from
24 Deobandi Molvis including Ashraf ‘Ali Thanwi and
Mahmud Hasan. In it, Khalil Ahmad Anbethwi writes:
According to us and our elders, the
Prophet SallAllahu 'Alaihi wa Sallam is alive in his
blessed grave and his life is like that of this
world but worship is not obligatory upon him. This
life is specific to the Prophet SallAllahu 'Alaihi
wa Sallam and all other Prophets and martyrs and is
not of Barzakh which all believers and even non
believers share.
[al-Muhannad, Page 13]
2. The said founder of
Darul ‘Uloom Deoband, Qasim Nanotwi, writes:
The life of the Prophet SallAllahu
'Alaihi wa Sallam cannot diminish and the life of
believers can. This is why at the time of demise,
the life of the Prophet SallAllahu 'Alaihi wa Sallam
will not finish, yes, it will be veiled and the life
of believers will totally finish or half of it or a
third will. Hence, this veiling of the life of the
Prophet SallAllahu 'Alaihi wa Sallam can be compared
to the Sun, which, at the time of solar eclipse, is
veiled and its light is obscured but not defunct.
[Aab-e-Hayat, Page
208 / 209]
Important Notes:
1. The Prophets are alive in their graves living their
‘real’ and physcial life which they used to live in this
world. This is why on the Night of Ascension when the
Messenger of Allah reached Bayt al-Maqdis (Jerusalem),
he lead the prayer in which all the Prophets stood
behind him. If the prophets were not alive after their
death, then how would have they come to perform salaah
in Bayt al-Maqdis behind the Final Messenger?!
2. The life of the Prophets in their graves is the real,
physical life which they used to live in this world. It
is not merely a ‘spiritual’ life like that of the
martyrs. This is why the wealth left in inheritance by
the Prophets is not distributed; nor can their wives
marry anyone else after them. Contrary to this, the
wealth left in inheritance by the martyrs can be
distributed and their wives can marry anyone after their
death.
3. The life of the Prophets in their graves is not
barzakhi (interspatial life) but it is the ‘real’,
‘physical’ life they used to spend in this world. The
only matter of the fact is that we are not able to see
them. This has been stated by the great Imam al-Shiekh
Hasan ibn ‘Ammar Shurunbulali in the commentary of his
famous book “Noor al-Idah” entitled “Maraqiy al-Falah”:
It is well known fact among the great
scholars that the Messenger of Allah is alive in his
blessed grave (the life which he used to spend in
this world). The Messenger of Allah is given
sustenance; takes benefit from everything which he
desires; and gains the pleasure and joy of
worshiping (as he had in this world). However, those
who have not reached close proximity to Allah are
unable to see him.
[Noor al-Idah entitled Maraqiy al-Falah, Page 447]
Conclusion:
Some detractors propagandise that Ahlu’s Sunnah wa’l
Jama’ah do not believe that Prophets encounter death at
all. This is blatant slander and nothing to do with
reality. Whoever totally denies that Prophets 'Alaihim
Assalam pass away and their souls are taken out; such a
person is a denier of Qur’anic verses and mass
transmitted hadiths and therefore out of the fold of
Islam.
The Prophets also have to face death ;
But it is simply just a nominal death
After that moment they start living once more ; Just
as they had lived a physical life before