Are the Prophets Alive in Their Graves with Worldly Life?
If they are alive, is their life like the worldly life?
Answer
Alhamdulillah.
Due to a lack of knowledge of the Qur’an, clerics unfamiliar with the religion have put people on incorrect beliefs regarding most issues. There is no doubt that the Noble Prophet ﷺ and the rest of the Prophets, after spending their worldly life, have passed away and are now living their life of the Hereafter (Akhrawi), which is completely different from the worldly life.
Allah Pak states in the Qur’an:
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
“Indeed, you are to die, and indeed, they are to die.”
[Surah Az-Zumar, Ayah No. 30]
Meaning: If they do not believe, then let them not. Neither you nor they are to remain forever. Surely, you will die, and surely, they will also die.
In this blessed Ayah, there is a promise and glad tidings for the Prophet ﷺ that his worldly hardships and all sorrows are about to end, and he is going to meet his Lord and enter the eternal, restful, and peaceful Jannah (Paradise). And for the disbelievers, it is a warning that their respite is ending, and they are about to be presented before their Lord to be held accountable for their disbelief and polytheism. Besides this, it is also a reminder for the Prophet ﷺ and all Muslims to remember their death and prepare for it.
Furthermore, in this verse, Allah Ta’ala informed that the Messenger of Allah ﷺ would pass away, so that no dispute would occur among the people regarding his death, and they would not start worshipping him, just as disagreements occurred in previous nations regarding the death of their prophets.
The Event of the Prophet’s ﷺ Passing
Thus, what was feared happened. Upon the death of the Prophet ﷺ, most people did not accept that he ﷺ had passed away, foremost among them was Umar bin Khattab (RA). In fact, when Umar (RA) received the news of the Noble Prophet’s ﷺ passing, he drew his sword and went out, saying that whoever said the Prophet ﷺ had died, he would sever his head from his body.
When Hazrat Abu Bakr Siddiq (RA) found out, he climbed the pulpit and recited this verse and the verse from Surah Aal-Imran (144):
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا
“Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all…”
He then announced that Muhammad ﷺ had passed away.
[Sahih Bukhari, Fazail Ashab an-Nabi ﷺ, Hadith No. 3667, 3668]
In another narration, Ibn Abbas (RA) states:
Abu Bakr (RA) came while Umar (RA) was speaking to the people. Abu Bakr (RA) said: “Umar! Sit down,” but Umar (RA) refused to sit. Meanwhile, the people left Umar (RA) and came to Abu Bakr (RA), and after the Masnoon sermon (Khutbah), he said:
“Amma Ba’d! Whoever among you worshipped Muhammad ﷺ should know that he has passed away, and whoever worshipped Allah Ta’ala, then (his Lord) Allah is Ever-Living and will never die.”
Allah Ta’ala Himself has said: «Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him…» until the word «Al-Shakireen».
Ibn Abbas (RA) said: “By Allah! It felt as if the people did not even know that Allah Ta’ala had revealed this verse until Abu Bakr (RA) recited it, and everyone learned this verse from him. Now the situation was that whoever heard it, began to recite it.”
(Zuhri stated that) Then Sa’id ibn al-Musayyib informed me that Umar (RA) said: “By Allah! I only came to my senses when I heard Abu Bakr (RA) reciting this verse. When I heard him recite that the Noble Prophet ﷺ had passed away, I was struck dumb, and it felt as if my legs could not bear my weight, and I fell to the ground.”
[Sahih Bukhari, Hadith No. 4454]
See also the Tafsir of Surah Aal-Imran, verse 144.
Upon this, Umar (RA) and the other Sahabah (Companions) retracted their stance, and all the Sahabah reached a consensus (Ijma) that he ﷺ had passed away. That is why they gave him Ghusl (ritual bath), shrouded him, and buried him; otherwise, they would never have buried him ﷺ alive.
Refutation of the “Momentary Death” Belief
Alas! Despite the clear verses of the Qur’an and the consensus of the Sahabah (RA), some people insist that the Prophet ﷺ is still alive with a worldly life. Thus, one person writes: “The death of the prophets lasts only for a moment, then they are granted life again.”
The Question Arises:
If this life means the life of Barzakh (the isthmus/grave), then that is granted to everyone, righteous and wicked, and the process of reward and punishment begins in Barzakh. Obviously, the status of the prophets is the highest, and the rewards bestowed upon them are also immeasurable. No one denies this life, but death is necessary for it because it begins after death.
But if they are granted worldly life after “a moment,” then why did the devoted Sahabah of the prophets bury them? The Messenger of Allah ﷺ passed away on Monday and was buried on Wednesday. So, had that “moment” not completed by then, and did the Sahabah not know that he ﷺ had been granted life again? Did they agree to bury him ﷺ knowing this, and bury him ﷺ alive? And did the Messenger ﷺ also silently get buried despite being alive?
It is in the Qur’an:
فَمَالِ هَـٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
“So what is [the matter] with these people that they can hardly understand any statement?”
[An-Nisa: 78]
Sayyiduna Abu Bakr (RA) said:
ألا من كان يعبد محمدا فإن محمدا صلى الله عليه وسلم قد مات
“Listen! Whoever worshipped Muhammad ﷺ, then indeed Muhammad ﷺ has died.”
[Sahih Bukhari: 3668]
It is known from this that there is a consensus (Ijma) of the Sahabah (RA) that the Prophet ﷺ has passed away.
Evidence from the Sunnah
1. The narration of Sayyidah Aisha (RA):
Sayyidah Aisha Siddiqah (RA) said:
“The Noble Prophet ﷺ passed away while his head was between my chest (humerus/collarbone) and my chin. After seeing his ﷺ (severity of the death pangs), I no longer consider the severity of death pangs (naz’) bad for anyone.”
[Sahih Bukhari Hadith No: 4446]
2. Choice between the World and Hereafter:
Sayyidah Aisha (RA) says that the Messenger of Allah ﷺ said:
ما من نبي يمرض إلا خير بين الدنيا والآخرة
“No prophet falls ill except that he is given the choice between the world and the Hereafter.”
[Sahih Bukhari 4586, Sahih Muslim: 2444]
He ﷺ chose the Hereafter over the world. Meaning, after his ﷺ death, his life is the life of the Hereafter (Akhrawi), which some scholars also call Barzakhi life.
3. The Secret with Fatimah (RA):
In one narration, Sayyidah Aisha (RA) says:
“During his final illness (mard al-mawt), the Messenger of Allah ﷺ called Fatimah (RA) and whispered something to her, which made her cry. Then he whispered something to her again, which made her laugh. When we asked her about it later, she explained that the Noble Prophet ﷺ had told her that he would pass away in this very illness, which made me cry. The second time he ﷺ whispered to me, he said that I would be the first among his family members to join him, so I laughed.”
[Sahih Bukhari, Hadith No. 4433]
4. The Combining of Saliva:
Sayyidah Aisha (RA) also says:
فجمع الله بين ريقي و ريقه فى آخر يوم من الدنيا و أول يوم من الآخرة
“Thus, Allah combined my saliva and his ﷺ saliva (via the miswak) on his ﷺ last day of the world and the first day of the Hereafter.”
[Sahih Bukhari: 4451]
5. Clear Declarations:
In another narration from Sayyidah Aisha (RA), it is stated:
لقد مات رسول الله صلى الله عليه وسلم
“Certainly, the Messenger of Allah ﷺ has died…”
[Sahih Muslim: 29/2974, Darussalam numbering: 7453]
Sayyiduna Abu Hurayrah (RA) used to say about his prayer:
إن كانت هذه لصلاته حتي فارق الدنيا
“This was indeed his ﷺ prayer until he ﷺ departed from the world.”
[Sahih Bukhari: 803]
Sayyiduna Abu Hurayrah (RA) also says:
خرج رسول الله من الدنيا
“The Messenger of Allah ﷺ departed from the world…”
[Sahih Bukhari: 5414]
The Nature of the Life in the Grave (Barzakh)
There is no doubt that after passing away, the Noble Prophet ﷺ is alive in Jannah (Paradise).
In the hadith narrated by Sayyiduna Samurah ibn Jundub (RA), it is mentioned that the angels (Jibreel and Mika’il, peace be upon them) said to the Noble Prophet ﷺ:
إنه بقي لك عمر لم تستكمله، فلو استكملت أتيت منزلك
“Indeed, there is a remaining lifespan for you which you have not (yet) completed. When you complete this lifespan, you will come to your (Jannati) residence.”
[Sahih Bukhari 1/185 H. 1386]
It is known that he ﷺ, after completing his worldly lifespan, has reached his palace in Jannah.
Regarding the noble martyrs (Shuhada), the beloved Messenger ﷺ said:
أرواحهم فى جوف طير خضر، لها قناديل معلقه بالعرش، تسرح من الجنة حيث شاءت، ثم تأوي إلى تلك القناديل
“Their souls are in the bellies of green birds, which have lanterns hanging from the ‘Arsh (Throne). They (the souls) roam freely in Jannah wherever they wish, then return to those lanterns.”
[Sahih Muslim: 121/1887, Darussalam: 4885]
When the souls of the noble martyrs are in Jannah, then the noble prophets are, by many degrees, in higher and more virtuous stations and palaces in Jannah. This life of the martyrs is a Jannati (of Paradise), Akhrawi (of the Hereafter), and Barzakhi (of the grave) life. Similarly, this life of the noble prophets is a Jannati, Akhrawi, and Barzakhi life.
Statements of Scholars:
- Hafiz Dhahabi (d. 748H):
وهو حي فى لحده حياة مثله فى البرزخ
“And he ﷺ is alive in his lahd (grave-niche) with a Barzakhi type of life.”
[Siyar A’lam an-Nubala 9/161] - Hafiz Ibn Hajar Al-Asqalani:
لأنه بعد موته و إن كان حيا فهي حياة اخروية لا تشبه الحياة الدنيا، والله اعلم
“Because after his ﷺ death, although he is alive, it is a life of the Hereafter (akhrawiyyah) which does not resemble the worldly life, and Allah knows best.”
[Fath al-Bari Vol 7, Pg 349, under H. 4042] - Sheikh Salih Al-Fawzan:
الذى يقول : إن حياته فى البرزخ مثل حياته فى الدنيا كاذب وهذه مقالة الخرافيين
“The one who says that his ﷺ life in Barzakh is like his life in the world is a liar. This is the saying of the fabricators/myth-makers (khurafiyyin).”
[Al-Ta’liq Al-Mukhtasar ‘ala Al-Qasidah Al-Nuniyyah, Vol 2, Pg 684] - Imam Al-Bayhaqi:
فهم أحياء عند ربهم كالشهداء
“Thus, they (the prophets) are alive with their Lord, just like the martyrs.”
[Risalah: Hayat Al-Anbiya’ lil-Bayhaqi, pg 20]
The summary of this entire investigation is that the Noble Prophet ﷺ has passed away. After his passing, he is alive in Jannah. This life of his is Akhrawi, which is also called Barzakhi life. This life is not a worldly life.
An Examination of the Proofs for the Prophets Being Alive and Praying
First Proof: The issue of Musa (AS) praying in his grave
The Noble Prophet ﷺ said: “On the night of Mi’raj, I came to Musa (AS), (and in a narration by Haddab, he said:) I passed by the red dune (and I saw) Hazrat Musa (AS) standing in his grave, engaged in Salah (prayer).”
[Sahih Muslim, 2375]
Answer:
Musa (AS) praying in his grave does not in any way prove that Musa (AS) is alive in his grave like the worldly life. If anyone has any proof from the Qur’an and Sunnah that Musa (AS) is alive in his grave like the worldly life, then present it here (Hatu burhanakum in kuntum sadiqin).
As for the issue of Musa (AS) praying in his grave, this is a Barzakhi matter. If you consider him alive like the worldly life, then was Musa (AS) buried alive, Na’uzubillah (God forbid)? Absolutely not. Musa (AS) has passed away and will be resurrected on the Day of Qiyamah.
Proof of Musa (AS) having passed away exists:
Hazrat Umar (RA) was once reading the Torah… so the Noble Prophet ﷺ said:
“By the One in Whose Hand is the soul of Muhammad ﷺ, if Musa were to appear before you now, and you were to follow him and leave me, you would have strayed from the straight path. And if Musa were alive today and had reached the time of my prophethood, he would have followed me too.”
[Sunan Darimi: Vol 1: Hadith No 436]
And in another narration, the words are:
“…If Musa were alive – and you left me and started following him, you would have gone astray. From the nations, you are my share, and from the prophets, I am your share.”
[Musnad Ahmad: Vol 8: Hadith No 220, Musnad Ahmad Vol 4, Pg 265]
It is clearly proven from these narrations that Musa (AS) has passed away.
Second Proof: The Night Journey (Isra’)
In another narration, it is said that on the night of Isra’, when the Messenger of Allah ﷺ arrived at Bayt al-Maqdis (Jerusalem), he ﷺ observed that the Prophets (AS) were also performing Salah in Masjid al-Aqsa, and after that, all the Prophets (AS) performed Salah under his ﷺ leadership. All of this has also been narrated by Imam Muslim in his Sahih Muslim.
[Sahih Muslim – Page or Number: 172]
Answer:
This hadith also does not prove anywhere that the prophets are alive in their graves like the worldly life; rather, the prophets have passed away.
- Regarding Ya’qub (AS):
أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي…
“Were you witnesses when death approached Ya’qub (Jacob)? When he said to his sons, ‘What will you worship after me?’…” [Surah Al-Baqarah: 133] - Regarding Yahya (AS):
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
“And peace be upon him the day he was born and the day he dies and the day he is raised alive.” [Surah Maryam: 15] - Regarding Isa (AS):
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا
“And peace is on me the day I was born and the day I will die and the day I am raised alive.” [Surah Maryam: 33] - Regarding Yusuf (AS):
تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
“…Cause me to die a Muslim and join me with the righteous.” [Surah Yusuf: 101]
Therefore, it is proven from all these Qur’anic verses that the Prophets (AS) have passed away and are not alive (in the worldly sense).
Third Proof: The narration “The prophets are alive in their graves”
الأنبياء أحياء في قبورهم يصلون
“The prophets are alive in their graves and they pray.”
[Musnad Abi Ya’la 6/147 (3425)]
Sheikh Albani has declared it Sahih (Silsilah Sahihah No. 621).
Analysis of the Chain (Sanad):
In its chain of narration, Abu al-Jahm al-Azraq bin Ali is Majhool ad-Dabt (his precision/memory is unknown).
- Hafiz Ibn Hajar (may Allah have mercy on him) said about him, “Saduq Yughrib” (He is truthful but narrates odd/strange (ghareeb) narrations). A narrator’s narration is only accepted when he is ‘Adil (just/upright) and Dabit (precise in memory). His being ‘Adil is proven by Hafiz’s statement “Saduq,” but regarding his Dabt (precision)—whether his memory was strong or weak—nothing is known about it. The statement “Yughrib” is a subtle indication of a problem in his memory.
- Ibn Hibban also mentioned him in Al-Thiqat but used the word “Yughrib,” and Ibn Hibban’s leniency (tasahul) in authentication is well-known.
Sheikh Albani (may Allah have mercy on him) declaring this narration Hasan (Good) is based on its multiple paths (turuq). However, even with all its paths combined, this narration does not reach the level of being accepted because its central narrator in the chains of Musnad Bazzar, Fawa’id Razi, Tarikh Dimashq, Al-Kamil li Ibn ‘Adi, and Hayat al-Anbiya’ lil-Bayhaqi is Hasan bin Qutaybah al-Mada’ini, who is severely weak (da’if). In fact, Imam Daraqutni declared him Matrook (abandoned).
By presenting the narration of this weak narrator as a mutaba’at (supporting narration), Imam Albani said, “This is proof that al-Azraq remembered this hadith and did not do anything strange.” But this statement is questionable because this chain is not suitable to be a mutaba’at!
Furthermore, Abu al-Jahm al-Azraq is not the only ‘illah (defect) in this narration; nakarah (strangeness/reprehensibility) is also present in the chain. This narration was transmitted by the following people from Hasan bin Qutaybah (Matrook), who narrated from Mustalim bin Sa’id:
- Rizqullah bin Musa (Thiqah) (Musnad al-Bazzar)
- Ahmad bin ‘Abd al-Rahman al-Harrani (Thiqah) (Fawa’id Tammam)
- Hasan bin ‘Arafah al-‘Abdi (Thiqah) (Hayat al-Anbiya’ lil-Bayhaqi).
But when Abu Ya’la narrated it from Abu al-Jahm, he added Yahya bin Bukayr in place of Hasan bin Qutaybah. This shows the clear reason for the word “Yughrib” being used for him. As for Sheikh Albani’s claim that Abu al-Jahm has been supported by the grandson of Yahya bin Bukayr, it is submitted that the chain through which the Sheikh made this deduction is not itself established from that grandson. Therefore, a condition for a mutaba’at is that it must be proven from the mutabi’ (the one providing support), which is not the case here.
Conclusion of Analysis:
Therefore, it is proven that not a single one of these proofs establishes that the prophets are alive in a worldly sense. Rather, it is proven from the Hadiths and the clear text (nass) of the Qur’an that the noble Prophets (prayers of Allah be upon them all) have passed away and are in their graves, experiencing the first stage of the Hereafter’s life, i.e., the Barzakhi life, which is very different from the worldly life. To declare it as Hayat-e-Duniyawi (worldly life) is a decline in understanding.
Thus, there are more proofs besides these. These are all the proofs that clearly establish that the Prophets (AS) have passed away. The life of the Prophets (AS) is now a Barzakhi life, not a worldly life. May Allah Ta’ala grant us the ability to understand, Ameen.
Note:
On the issue of Hayat-un-Nabi ﷺ, studying the masterpiece by the respected Sheikh Ismail Salafi, “الأدلۃ القویۃ على أن حیاۃ النبی فی قبرہ لیست بدنیویہ” (The Strong Proofs that the Life of the Prophet in his Grave is Not Worldly), is extremely beneficial. Maktaba Salafiyyah has published it under the name “Mas’ala Hayat-un-Nabi ﷺ”.
For more information, definitely study this book!
And Allah Ta’ala knows best what is correct.
Refere: https://alfurqan.info/problems/643
