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The Ambiya (Alayhimus Salaam) being alive in their graves



Q: I have a problem understanding the belief about Hayat-un-Nabi. What does it mean? I have heard from many scholars that to oppose this belief is deviation, but I can’t even begin to understand it. Does it mean that our Nabi (Sallallahu Alaihi Wasallam) is alive just like us in his grave?


A: It is an established fact that all the Ambiyaa (Alaihimus Salaam) are alive in their graves. This is proven through authentic Ahaadith which reach the level of tawaatur (most authentic category of hadith). Undoubtedly we are all aware that every soul shall taste death. Hence, the Ambiyaa and shuhadaa are no exception to this rule and experience death like the rest of mankind. Allah Ta`ala says:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ ﴿٣٠﴾

Indeed you (O Muhammad [Sallallahu alaihi wasallam]) are to taste death and they will also taste death. (Surah Zumar, verse 30)

However, in regard to the Ambiyaa and shuhadaa they are blessed with life after death in their graves which resembles the life of this earthly abode. The rest of mankind’s life in the grave is a life linked with the soul. Hence, with the passing of time, their bodies decompose and only the soul remains in the life of the Barzakh. As far as the Ambiyaa and the shuhadaa are concerned, the life they receive is a special life which resembles the life in this world. Their souls as well as their bodies are preserved in their graves. Allah Ta`ala says regarding the shuhadaa:

وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَـٰكِن لَّا تَشْعُرُونَ ﴿البقرة: ١٥٤﴾

Do not say regarding those who have been slain in the path of Allah that they are dead. Instead, they are alive, but you do not perceive. (Surah Baqarah, verse 154)

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ ﴿آل عمران: ١٦٩﴾

Never regard those slain in the path of Allah as dead. Rather, they are alive in the presence of their their Rabb and provided with sustenance. (Surah Ale Imraan, verse 169)

The Ulama explain that if this is the condition of the shuhadaa, who are of a lower status than the Ambiyaa, then what doubt will one have regarding the Ambiyaa that they also receive the same privilege and honour of being given life after death. Instead the Ulama explain that the life the Ambiyaa enjoy is of a far greater level than the life of the shuahadaa. Hence, upon their demise their nikaah with their wives do not terminate and their wealth is not distributed as inheritance among anyone. As far as the shuhadaa are concerned, upon their demise, their nikah terminates and their estate is distributed.


Hereunder are authentic Ahaadith relating to this subject with the statements of the Muhadditheen and Fuqahaa:


1) عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الأنبياء أحياء فى قبورهم يصلون رواه البيهقي وصححه

1. Hazrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “The Ambiya are alive in their graves and they perform Salaah.” [1]

2) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم ليهبطن عيسى بن مريم حكما وإماما مقسطا، وليسلكن فجا فجا حاجا أو معتمرا، وليأتين قبري حتى يسلم علي، ولأردن عليه. قال السيوطي صحيح (الجامع الصغير #7742)

2. Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Hazrat Isa (Alayhis Salaam) will descend from the skies (before qiyaamat) as a just ruler and he will travel to Makkah Mukarramah for Hajj or Umrah. Thereafter he will come to my grave and greet me with salaam and I will reply to his salaam.  [2]

3) عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم قال أتيت وفي رواية هداب مررت على موسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره (مسلم #2375)

3. Hazrat Anas (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “On the night of  ascension (me’raaj) I passed by Musa (Alayhis Salaam) and I found him standing in Salaah in his grave.” [3]

4) وقد رأيتني في جماعة من الأنبياء فإذا موسى قائم يصلي فإذا رجل ضرب جعد كأنه من رجال شنوءة وإذا عيسى بن مريم عليه السلام قائم يصلي أقرب الناس به شبها عروة بن مسعود الثقفي وإذا إبراهيم عليه السلام قائم يصلي (مسلم #172)

4. Imaam Muslim (Rahmatullahi Alayh) also reports in his Kitaab, “Saheeh Muslim” that Rasulullah (Sallallhu Alayhi Wasallam) said: “I once saw myself amongst a group of Ambiya and I saw Isa (Alayhis Salaam) and Ebrahim (Alayhis Salaam) standing in Salaah.” [4]

5) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى علىَّ عند قبرى سمعته ومن صلى على من بعيد علمته

5. Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Whoever recites Salaat on me at my grave, I hear the Salaam; and whoever recites salaat upon me from afar, it is conveyed to me (via the Malaaikah).” [5]

6) عن أوس بن أوس قال قال رسول الله صلى الله عليه و سلم ( إن من أفضل أيامكم يوم الجمعة . فيه خلق آدم . وفيه النفخة . وفيه الصعقة . فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت ؟ يعني بليت . ( إن الله حرم على الأرض أن تأكل أجساد الأنبياء ) (سنن ابن ماجة #1636 وأبو داود #1049 والنسائي #1373 وابن خزيمة #1733)

6. Hazrat Aws bin Aws (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “The most virtuous of all days is the day of Jumu’ah. It was on this day that Aadam (Alayhis Salaam) was created, the trumpet will be blown on this day and on this day people will be caused to fall unconscious. Hence, recite abundant durood upon me on this day. Your durood will be presented before me.” One Sahaabi asked Rasulullah (Sallallahu Alayhi Wasallam): “O Rasulullah (Sallallahu Alayhi Wasallm), how will our durood be presented upon you after your demise whereas your body will decompose after death?” Rasulullah (Sallallahu Alayhi Wasallam) said: “Allah Ta’ala has made it haraam upon the earth to consume the bodies of Ambiyaa.”  [6]

7) عن بن عباس قال سرنا مع رسول الله صلى الله عليه وسلم بين مكة والمدينة فمررنا بواد فقال أي واد هذا فقالوا وادي الأزرق فقال كأني أنظر إلى موسى صلى الله عليه وسلم فذكر من لونه وشعره شيئا لم يحفظه داود واضعا إصبعيه في أذنيه له جؤار إلى الله بالتلبية مارا بهذا الوادي قال ثم سرنا حتى أتينا على ثنية فقال أي ثنية هذه قالوا هرشي أو لفت فقال كأني أنظر إلى يونس على ناقة حمراء عليه جبة صوف خطام ناقته ليف خلبة مارا بهذا الوادي ملبيا  (مسلم #166)

7. Hazrat Ibn Abbaas (Radiyallahu Anhu) reports: “We were once travelling with Nabi (Sallallahu Alayhi Wasallam) between Makkah Mukarramah and Madinah Munawwarah when we passed by a certain valley. Rasulullah (Sallallahu Alayhi Wasallam) asked us: ‘Do you know which valley is this?’ We replied that this is the Valley of Azraq. Nabi (Sallallahu Alayhi Wasallam) said:  ‘I see Nabi Musa (Alayhis Salaam) passing through this valley in the condition that he is placing his fingers in his ears supplicating to Allah Ta’ala and reciting the talbiyah of Hajj.'” Nabi (Sallallahu Alayhi Wasallam) also mentioned aspects regarding the complexion and hair of Nabi Musa (Alayhis Salaam) which the narrator Dawood did not remember. Hazrat Ibn Abbaas (Radiyallahu Anhu) further says: “We travelled some distance ahead until we came to a mountain-pass whereupon Nabi (Sallallahu Alayhi Wasallam) asked us as to which mountain-pass this was. We replied that it was the mountain-pass of Harasha or lift. Nabi (Sallallahu Alayi Wasallam) thereafter said: ‘I see Nabi Yunus (Alayhis Salaam) on a red she camel wearing a woollen jubba holding onto the fibre halter of his camel passing through this mountain-pass while reciting the talbiyah.'” [7]

8) عن أبي الدرداء قال  قال رسول الله صلى الله عليه و سلم أكثروا الصلاة علي يوم الجمعة . فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت ؟ قال وبعد الموت . إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق (ابن ماجة #1637)

8. Hazrat Abu Darda (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Increase your durood upon me on the day of Jumu’ah. It is on this day that the malaaikah are present amongst you. Whichever person recites durood upon me, his durood is presented before me from the time he commences till the time he ends.” Hazrat Abu Darda (Radiyallahu Anhu) says: “I asked Rasulullah (Sallallahu Alayhi Wasallam), ‘Will the durood also be presented before you after your death?’  Rasulullah (Sallallahu Alayhi Wasallam) replied: ‘Yes indeed, even after I leave this world the durood will be presented before me. Allah Ta’ala has made it haraam upon the earth to consume the bodies of Ambiyaa. The Nabi of Allah is alive and he receives sustenance from Allah.'” [8]

9) عن عبد الله بن مسعود عن النبي صلى الله عليه و سلم قال إن لله ملائكة سياحين يبلغون عن أمتي  السلام قال : وقال رسول الله صلى الله عليه و سلم حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم رواه البزار

9. Hazrat Abdullah bin Masood (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: “Allah Ta’ala has appointed angels to travel the earth and to convey to me the durood and salaam of my ummat.” Nabi (Sallallahu Alyhi Wasallam) thereafter said: “My living is good for you, for if you are faced with problems, I present to you the solutions to your problems and difficulties. My death is also good for you, since your Aa’maal will be presented before me after my death. If I see your Aa’maal to be good then I will praise Allah Ta’ala and if I see your Aa’maal to be bad then I will seek forgiveness on your behalf.” [9]

10) وقال الزبير بن بكار في أخبار المدينة حدثني محمد بن عبد العزيز بن محمد وغيره عن بكر بن محمد أنه لما كان أيام الحرة ترك الأذان في مسجد رسول الله صلى الله عليه وسلم ثلاثة أيام وخرج الناس إلى الحرة وجلس سعيد بن المسيب في المسجد قال فاستوحشت ودنوت من قبر رسول الله صلى الله عليه وسلم فلما حضرت الظهر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم فصليت ركعتين ثم سمعت الإقامة فصليت الظهر ثم جلست حتى صليت العصر سمعت الأذان في قبر رسول الله صلى الله عليه وسلم ثم سمعت الإقامة ثم لم أزل أسمع الأذان والإقامة في قبر رسول الله صلى الله عليه وسلم حتى مضت الثلاثة وقفل القوم ودخلوا المسجد وعاد المؤذنون فأذنوا فتسمعت الأذان في قبره فلم أسمعه

10. Bakr bin Muhammad narrates that during the days of Harrah (when the troops of Yazid entered Madinah Munawwarah causing  bloodshed), there was no one to call out the Azaan in Musjid-e-Nabawi (ala sahibhi as-Salatu was Salaam) for three days as the people were involved in the battle. Saeed bin Musayyab (Rahmatullahi Alayh) remained seated in the Musjid of Rasulullah (Sallallahu Alayhi Wasallam). Saeed bin Musayyab (Rahmatullahi Alayh) says: “I was afraid and lonely, so I went close to the blessed grave of Rasulullah (Sallallahu Alayhi Wasallam). When the time of Zuhr set in, I heard the Azaan being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam). I performed two rakaats of Salaah and then I heard the Iqaamah being called out as well from the blessed grave. I thereafter performed my Zuhr Salaah and sat till the time of Asr Salaah. When the time of Asr Salaah set in I again heard the Azaan and Iqaamah being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam).” Saeed bin Musayyab (Rahmatullahi Alayh) further states that I continued hearing the Azaan and Iqaamah being called out from the Mubaarak grave of Rasulullah (Sallallahu Alayhi Wasallam) for the next three days. [10]

11) عن أبي بكر الصديق رضي الله عنه قال لا ينبغي رفع الصوت على نبي حيا ولا ميتا

11. It is reported that Hazrat Abu Bakr Siddeeq (Radiyallahu Anhu) had said: “It is incorrect for one to raise his voice in the presence of Nabi (Sallallahu Alayhi Wasallam) in the life of Rasulullah (Sallallahu Alayhi Wasallam) and after his demise.” [11]

12) عن عائشة رضي الله عنها أنها كانت تسمع صوت الوتد يوتد والمسمار يضرب في بعض الدور المطنبة بمسجد رسول الله صلى الله عليه وسلم فترسل إليهم لاتؤذوا رسول الله صلى الله عليه وسلم

12. It is narrated that Hazrat Aaisha (Radiyallahu Anha) once heard the sound of pegs and nails being knocked in homes near Musjid-e-Nabawi (ala Sahibihi as-Salaatu was Salaam). Hazrat Aaisha (Radiyallahu Anha) immediately sent a message to them informing them that they should not cause inconvenience to Rasulullah (Sallallahu Alayhi Wasallam) through the noise created by knocking the nails. [12]

13) وما عمل علي بن أبي طالب رضي الله عنه مصراعي داره إلا بالمناصع توقيا لذلك

13. It is reported that Hazrat Ali (Radiyallahu Anhu) had fixed his door frames (after the demise of Nabi [Sallallahu Alayhi Wasallam]) at a place far from Madinah Munawwarah in order not to cause inconvenience to Rasulullah (Sallallahu Alayhi Wasallam). [13]

14) وعن عروة قال وقع رجل في علي عند عمر بن الخطاب فقال له عمر بن الخطاب قبحك الله لقد آذيت رسول الله صلى الله عليه وسلم في قبره

14. Hazrat Urwah (Rahmatullahi Alayh) narrates that a person once began taunting Hazrat Ali (Radiyallahu Anhu) in the presence of  of Hazrat Umar bin Khattaab (Radiyallahu Anhu). Hazrat Umar (Radiyallahu Anhu) said to the person: “May Allah Ta’ala not make your condition good. Certainly you have caused pain and hurt to Rasulullah (Sallallahu Alayhi Wasallam) in his grave (i.e. through hurting his cousin and son-in-law).” [14]

15) وعن عائشة رضي الله عنها قالت كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه وسلم وإني واضع ثوبي وأقول إنما هو زوجي وأبي فلما دفن عمر معهم فوالله ما دخلته إلا وأنا مشدودة على ثيابي حياء من عمر (مشكاة ص154)

15. Hazrat `Aaishah (radiyallahu anha) states: “I used to enter my room in which Nabi (sallallahu alaihi wasallam) was buried covering myself, reasoning to myself that it is only my husband (Nabi [sallallahu alaihi wa sallam]) and my father (Hazrat Abu Bakr [radiyallahu anhu]) who are buried here. However, when Hazrat Umar (radiyallahu anhu) was buried alongside them, then by the qasam of Allah, I never entered the room unless I thoroughly wrapped myself in my clothing (i.e. with complete purdah with covering my face) out of shame and modesty for Hazrat Umar (radiyallahu anhu). [15]

16. On the night Rasulullah (Sallallahu Alayhi Wasallam) was taken on the miraculous journey of me’raaj, Rasulullah (Sallallahu Alayhi Wasallam) led all the Ambiya in Salaah in Musjidul Aqsa. Similarly when Rasulullah (Sallallahu Alayhi Wasallam) passed the different skies he had met the various Ambiya (Alayhimus Salaam) and spoke to them. [16]

These are just few Ahaadith relating to this topic which have been sourced from the various books of Hadith. Below in the footnotes the Arabic text of these Ahaadith have been mentioned with their source as well as the verdicts of the Muhadditheen in regard to the authenticity and status of these Ahaadith. Similarly we have mentioned few other Ahaadith for the benefit of those who understand Arabic.


Statements of the Muhadditheen and pious predecessors

1. Qadhi Iyaadh has recorded the following in Ash-Shifa: Ibnu Humaid reports that the Ameer-ul-Mu’mineen Abu Ja’far had a discussion with Imaam Maalik (Rahmatullahi Alayh) in Musjid-e-Nabawi. Imaam Maalik told him: “O Ameerul Mu’mineen! Don’t raise your voice in this Musjid for Allah has chastised a group of people and said: لا ترفعوا أصواتكم Do not raise your voice over the voice of  Nabi (Sallallahu Alayhi Wasallam) whilst on the other hand he has praised a group of people and said: إن الذين يغضون… (Indeed those who lower their voices beofre the Messenger of Allah (Sallallahu Alayhi Wasallam). Furthermore, the same amount of reverence and respect should be shown to Hazrat Rasulullah (Sallallahu Alayhi Wasallam) after his demise as is shown to him while being alive in the world. The Khalifah Abu Ja’far thus complied to it and then asked: O Abu Abdillah (Imaam Maalik)! Must I face the direction of the Qiblah and engage in Du’aa before the grave of Rasulullah (Sallallahu Alayhi Wasallam) or must I face Rasulullah (Sallallahu Alayhi Wasallam)? Imaam Maalik replied, Why should you turn away your face from him (Sallallahu Alayhi Wasallam) whereas he is your waseelah (intermediary) and the waseelah of your father Aadam (Alayhis Salaam) to Allah on the day of Qiyaamah. Thus, face him and seek his intercession, for Allah accepts his intercession, as Allah Ta’ala says: ولو أنهم إذ ظلموا أنفسهم … (If after they wronged themselves, they come to you and they seek forgiveness ). View this statement of Imaam Maalik (Rahmatullah Alayh) and the aspects that are established through it i.e. ziyaarah (visiting the blessed grave of Nabi [Sallallahu Alayhi Wasallam]), Tawassul through Rasulullah (Sallallahu Alayhi Wasallam) and showing respect before the grave of Rasulullah (Sallallahu Alayhi Wasallam).

وقد روى القاضي عياض في الشفاء قال حدثنا القاضي أبو عبد الله محمد بن عبد الرحمن الأشعري وأبو القاسم أحمد بن بقي وغير واحد فيما أجازوابه قالوا حدثنا أحمد بم عمر بن دلهات حدثنا علي بن فهر حدثنا محمد بن أحمد بن الفرج حدثنا عبد الله بن السائب حدثنا يعقوب ابن إسحق بن إسرائيل حدثنا ابن حمبد قال ناظر أبو جعفر أمير المؤمنين مالكا في مسجد رسول الله صلى الله عليه وسلم فقال له مالك يا أمير المؤمنين لاترفع صوتك في هذا المسجد فإن الله تعالى أدب قوما فقال لا ترفعوا أصواتكم فوق صوت النبي الآية ومدح قوما فقال إن الذين يغضون اصواتهم عند رسول الله الآية وإن حرمته ميتا كحرمته حيا فاستكان لها أبو جعفر وقال يا أبا عبد الله أستقبل القبلة وأدعو أم أستقبل رسول الله صلى الله عليه وسلم فقال ولم تصرف وجهك عنه وهو وسيلتك ووسيلة أبيك آدم عليه السلام إلى الله تعالى يوم القيامة بل استقبله واستشفع به فيشفعه الله تعالى قال الله تعالى ولو أنهم إذ ظلموا أنفسهم جاؤك فاستغفروا الله الآية فانظر هذا الكلام من مالك رحمه الله وما اشتمل عليه من الزيارة والتوسل بالنبي صلى الله عليه وسلم وحسن الأدب معه (شفاء السقام ص58)

2.  Hazrat Moulana Gangohi (Rahmatullahi Alayh) mentions: Since the Ambiyaa (Alayhimus Salaam) are alive, there can be no question regarding the living (i.e. their heirs) inheriting from them.

ولأن النبيين صلوات الله عليهم أجمعين لما كانوا أحياء فلا معنى لتوريث الأحياء منهم (المهند على المفند ص162)

3. Mulla Ali Qari (Rahmatullahi Alay) states: The preferred view in regard to our belief is that Rasulullah (Sallallahu Alayhi Wasallam) is alive in his grave just as the rest of the Ambiya (Alayhimus Salaam) are alive in their graves and they are alive in the presence of their lord and they receive rizq. Their souls are connected with the hereafter as well as the earthly abode (i.e. the world) in the same way as they used to live in this world.

المعتقد المعتمد أنه صلى الله عليه وسلم حي في قبره كسائر الأنبياء في قبورهم وهم أحياء عند ربهم وأن لأرواههم تعلقا بالعالم العلوى والسفلى كما كانوا في الحال الدنيوي  (شرح الشفاء 2/142)

4. Imaam Baihaqi mentions in Kitaabul I’itiqaad: “The souls of the Ambiya (Alayhimus Salaam) are returned to their bodies after they pass away. Hence they are alive just as the shuhada (martyrs) are alive.

قال الامام البيهقي في كتاب الاعتقاد الأنبياء عليهم الصلاة والسلام بعد ما قبضوا ردت إليهم أرواحهم فهم أحياء عند رهم كالشهداء (سيرة المصطفى 3/260)

5. Hazrat Moulana Ashraf Ali Thanwi (Rahmatullahi Alayh) states:

“It is established (through authentic Ahaadith) that Nabi (Sallallahu Alayhi Wasallam) is alive in his grave. The life of Rasulullah (Sallallahu Alayhi Wasallam) in his grave is far greater than the life of the martyrs. It is identical to the life of a person who is living in the world. Consider a person who is still living. While he is alive it is impermissible for anyone to marry his wife. Similarly his estate will not be wound and distributed among his heirs. Likewise is the case of Rasulullah (Sallallahu Alayhi Wasallam) after his demise. It was not permissible for his mubaarak wives; the mothers of the ummah to remarry nor was his estate distributed among his heirs. It is proven through (authentic) Ahaadith that Nabi (Sallallahu Alayhi Wasallam) hears the durood and salaams that is recited at his grave.” (المهند على المفند ص163)

6. Allamah Aaloosee (rahmatullahi alaih) has written: “With regards to the reality of the martyrs being alive, there exists a difference of opinion among the Ulama’. According to the majority of the former Ulama’ it is a genuine life with a body and soul. However, we (those on earth) are unable to perceive it.They prove this from the verse of the Qur’an Shareef: “They are alive in the presence of their lord and they receive sustenance from Him.”

واختلف في هذه الحياة فذهب كثير من السلف إلى أنها حقيقية بالروح والجسد ولكنا لا ندركها في هذه النشأة وأستدلوا بسياق قوله تعالى : عند ربهم يرزقون وبأن الحياة الروحانية التي ليست بالجسد ليست من خواصهم فلا يكون لهم إمتياز بذلك على من عداهم وذهب البعض إلى أنها روحانية  (روح المعاني 2/20)

7. Allamah Samhoodi states in Wafaa-ul-Wafaa: “The dictates of all the proofs which are narrated regarding the Ambiya (Alayhimus Salaam) being alive in their graves is that they experience a physical life similar to their earthly life coupled with the ability of being connected to the world.”

وأما أدلة حياء الأنبياء فمقتضاها حياة الأبدان كحالة الدنيا مع الاستغناء عن الغذاء ومع قوة النفوذ في العالم وقد أوضحنا المسئلة في كتابنا المسمى بالوفا لما لحضرة المصطفى صلى الله عليه وسلم (وفاء الوفاء 4/1355)

8. Allamah Suyooti (rahmatullahi alaih) states: “Nabi (Sallallahu Alayhi Wasallam) and all the other Ambiya (Alayhimus Salaam) being alive is something which we have total conviction in due to the abundant Ahaadith which prove this.”

حيات النبي صلى الله عليه وسلم في قبره هو وسائر الأنبياء معلومة عندنا علما قطعيا لما قام عندنا من الأدلة في ذلك وتواترت به الأخبار الدالة على ذلك (مرقاة الصعود ، سيرة المصطفى 3/251)

9. Hazrat Moulana Khaleel Ahmad Saharanpuri (rahmatullahi alaih) writes: “It is our belief and the belief of our mashaayikh that Rasulullah (sallallahu alaihi wasallam) is alive in his grave experiencing an earthly life without any obligations. This is the speciality of the Ambiyaa and martyrs. It is not a barzakhi life (transitional realm between the world and the hereafter) which the rest of humanity experience. This is what Allamah Suyooti (rahmatullahi alaih) has stated in ‘Ibnaa-ul-Azkiyaa be Hayaat-il-Ambiyaa’ where he writes: ‘Shaikh Taqiyyud Deen Subki has stated that the life of the Ambiyaa and the shuhadaa is similar to their life on earth. The proof for this is the performance of Salaah by Moosa  (alaihis salaam) in his grave, for Salaah requires a living physical body. In conclusion he stated that it is thus established that they are in Barzakh enjoying an earthly life for they are in the realm of Barzakh.'” (Al-Muhannad ala-Mufannad)

10. Allamah Sakhaawi (rahmatullahi alaih) states: “And we believe and testify that Hadhrat Nabi (Sallallahu Alaihi Wasallam) is alive and receives sustenance in his grave, and that the earth will not consume his blessed body, and there is consensus upon this.”

و نحن نؤمن و نصدق بأنه صلى الله عليه و سلم حي يرزق في قبره وأن جسده الشريف لا تأكله الأرض والإجماع على هذا. (القول البديع ص349)

And Allah Ta’ala knows best


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