The Prophets are Alive!! ‘Alaihim as-Salam

The Ahl as-Sunnah wal Jama’ah holds that the life of 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. [Aal Imran 3:169]
Qadi Thana’Allah 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 wasallam 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 Thana’Allah 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 wasallam 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’ reported that the Messenger of Allah 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 Pg. 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 Pg. 212]

2. Hadrat Aws ibn Aws narrated that the Messenger of Allah 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 Pg.
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 Mûsa 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 (SaHeeH) 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 rûH 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-RûH 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.
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.