Those who believe that the
Messenger of Allah (sallallahu
alaihi wa-sallam) lives a
life similar to his worldly
life in the grave and
benefits his nation from the
grave, often bring forth the
following two narrations:
The Messenger of Allah (sallallahu
alaihi wa-sallam) said: “No
one gives greetings of
salaam, except that Allah
will restore my soul to me,
so that I may reply to him
with the greeting of
salaam.”[6]
“The Prophets are alive and
pray in their graves.”[7]
These narrations mention the
conditions of life in the
Barzakh and not the worldly
life.
1. The life of the Barzakh
is different from the
worldly life. Allah says,
“And say not of those who
have been killed in the way
of Allah, ‘They are dead.’
Nay they are living, but you
are unaware of it.”[8]
We are unaware of the life
in Barzakh because it is
different from this life.
2. During his lifetime, when
Allah’s Messenger (sallallahu
alaihi wa-sallam) returned
salaam, it was heard by all
those present. This is not
the case today at the grave
of Allah’s Messenger (sallallahu
alaihi wa-sallam). This
shows that the restoration
of the soul and the reply of
salaam mentioned in the
narration are from amongst
the matters of the Barzakh.
3. As for the narration,
“The Prophets are alive and
pray in their graves.”
its authenticity is disputed
amongst the scholars of
Hadeeth. However, the ‘life’
and ‘prayer’ mentioned in
this narration is from the
matters of the Barzakh.
4. During the lifetime of
Allah’s Messenger (sallallahu
alaihi wa-sallam), the
Sahabah (radhi allahu anhu)
never had another Imam in
the presence of Allah’s
Messenger (sallallahu alaihi
wa-sallam) in the Prophet’s
Mosque. Once Abu Bakr (radhi
allahu anhu) was asked to
lead the prayer in the
absence of the Messenger of
Allah (sallallahu alaihi
wa-sallam). The Prophet
joined later and stood in
the first row. The other
Sahabah (radhi allahu anhu)
clapped their hands to
inform Abu Bakr (radhi
allahu anhu) about the
Prophet’s presence. Allah’s
Messenger (sallallahu alaihi
wa-sallam) indicated to Abu
Bakr to stay in his place,
but Abu Bakr (radhi allahu
anhu) raised his hands,
praised Allah, and retreated
to the first row so that the
Prophet could then lead the
prayer. After the prayer,
the Prophet said:
“O Abu Bakr, what prevented
you from remaining in your
place when I ordered you?”
Abu Bakr (radhi allahu anhu)
said: “It is not fitting for
the son of Ibn Abee Quhaafah
to lead the prayer in the
presence of Allah’s
Messenger (sallallahu alaihi
wa-sallam).”[9]
But after the death of
Allah’s Messenger (sallallahu
alaihi wa-sallam), the
Sahabah (radhi allahu anhu)
prayed behind other Imams
within the Prophet’s mosque
in Medina. If Allah’s
Messenger (sallallahu alaihi
wa-sallam) is alive in his
grave, as he was alive
before his burial then,
there is no need for another
Imam in the presence of a
living, aware and praying
Messenger (sallallahu alaihi
wa-sallam)!!
[6] Sunan
Abu Dawood (Eng.
Trans.). vol. 2, p.542,
no: 2036. This Hadeeth
is hasan according to
Shaikh al-Albanee (see
as-Saheehah no: 2266).
[7]
Reported by Aboo Ya’laa
and al-Bazzaar from Anas
ibn Maalik. Imaam
adh-Dhahabee has
declared this narration
as Munkar in al-Meezan,
because its sanad has a
reporter named Hajjaj
who is a reporter of
Munkar narrations. Ibn
Hajr says that the
Hajjaj mentioned in this
narration is Hajjaj bin
abee Ziyadh al-Aswad and
he is Thika. This
Hadeeth has been
mentioned by Shaikh
al-Albanee in
Silsilatul-Ahaadeethis-Saheehah
(no.62).
