Are Prophets Dead?

Society Religion & Philosophy
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Re: Are Prophets Dead?

You have to get the logic right,
If the Prophet may peace and blessing of Allaah be upon him was alive, then the Shia and Sunni fight would have been sorted out withing no time.
If you should not find me, go to Abu Bakr radi allahu anhu,
It is mentioned in Saheeh al-Bukharee, narrated Jubair Ibn Mutin, ‘Once, a woman approached Allah’s Messenger with some worldly need. Allah’s Messenger ordered her to return and come back to him again. She said, “What if I came and did not
find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.” Authentic Hadeeth, please refer to Companions of the Propet Sahih Bukahri.
This Hadeeth shows that Allah’s Messenger and his Sahabah believed that death overcomes everyone. The Messenger did not interrupt the woman when she said, “What if I came and did not find you?” thereby proving that the woman’s belief that
Messengers die like everybody else was correct. Else, he would correct her, as he corrected the small girls who were singing, “There is a Prophet amongst us who knows what will happen tomorrow.” The Messenger may peace and blessing of Allah be upon him forbade them from attributing the knowledge of the Unseen to him.”
This Hadeeth also shows that after his death the Messenger cannot be sought for assistance, and therefore the woman was advised to approach Abu Bakr as-Sideeq radi allahu anhu.

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Re: Are Prophets Dead?

I am agreed with this, not asking help from the Graves. Dua to Allah Tallah only. I am all agreed with this. But I found another question and may anyone please able to answer this question.

Quote
^ I believe by Wahabism, you mean Imam Mohammad bin Abdul Wahab and his Dawah.

Before he came, Saudi Arabia was just as bad as India or Pakistan, or probably even worse. Grave worshipping, reverring dead saints, extreme sufism etc was pretty rampant.
Quote!

If that is listed above is true. My question becomes.

Meaning that after 1400 years ago and till Imam Mohammad bin Abdul Wahhab came, the whole Aqeedah was wrong? And all four Imams were not the right path? How can you follow Imam Mohammad bin Abdul Wahhab and not one of the four Imams? It is just a question and I am not asking this is right and that is wrong.

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Re: Are Prophets Dead?

Let me explain again.

First there was Rasoolallah (sas) and his companions. They were the first generation. After they died, then came the Tabe'een, the second generation, and after them came the Taba tabe'een, the third generation. These were the best of the generations, as characterized by the hadith:

"The best of generations is my generation, then those that follow them, then those that follow them."
Saheeh al-Bukhaaree

The 4 Imams belong to the taba tabe'een and later generations, they are our righteous fore fathers, and who ever thinks that he should foresake one of them for a later day scholar, is clearly mistaken.

After the first three generations of Islam, what happened was that heresies started creeping into Islam, which continued and strengthened until the time of Imam Mohammad bin Abdul Wahhab. Althought there were many scholars during the time that fought against these heresies, like Ibn Taymiyah and Ibn Qayim for example.

The four Imams were Imams of Fiqh. Imam ibn Abdul Wahhab, if you would read his books, WAS NOT an imam of fiqh. He DID NOT introduce any new fiqh, he was just a scholar, a very good one though. Instead, he himself followed one of the four Imams. He was a follower of Imam Ahmad ibn Hanbal.

His books are very concise and to the point, focussing on Tawheed, oneness of Allah. He never claimed to introduce a new fiqh, or challenge the position of the four Imams.

The phenomena of Salafism, ignoring the four imams and following a later day scholar, is relatively new and started recently in our age, by a contemporary scholar by the name Sheikh Al Albani, who was a master muhadith and intoduced his own fiqh. The hardcore Albani followers reject the fiqh of the Salaf(early scholars) and follow the khalaf (later day scholar) which is totally opposite of what their name Salafi means.

And its totally opposite of the methodology of Imam ibn Abdul Wahaab and his sons and grandsons. Because they followed one of the four Imams.

I hope this clears the issue :)

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Re: Are Prophets Dead?

The bodies of the Prophets are preserved and remain intact in the grave. This is mentioned by Rasulullah [sallallaahu alayhi wasallam] himself and is authentically proven. The Prophets are also alive in their graves.

We do not know the reality and exact nature of the life of the Prophets [alayhis salaam] in their graves. However, it is mentioned in the Hadith that when a person comes to visit Rasulullah [sallallaahu alayhi wasallam] and greets Rasulullah [sallallaahu alayhi wasallam], he (Rasulullah) hears the greeting and also replies to the greeting. When a person sends greetings to Rasulullah [sallallaahu alayhi wasallam] from far, the angels carry that salaams and convey it to Rasulullah [sallallaahu alayhi wasallam].

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

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Re: Are Prophets Dead?

Assalam-U-Alikum

Prophets are indeed alive in their graves but physically they are dead and thier life is beyond our understandings or it's not the same us the this wordly life.

[quote]
Question : Some people believe that the Prophet Muhamamd (peace and blessings of Allaah be upon him)] is "Shaheed" and is in BArzakh where he can hear us if we send 'darood' on him and also if we ask his 'wasta' [by virtue of his closeness to Allah]in praying to God.**

Answer : Praise be to Allaah. The Prophet (peace and blessings of Allaah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died. Allaah says (interpretation of the meaning): 

“And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?”

[al-Anbiya’ 21:34] 

“Whatsoever is on it (the earth) will perish.

And the Face of your Lord full of Majesty and Honour will remain forever”

[al-Rahmaan 55:26,27] 

“Verily, you (O Muhammad) will die, and verily, they (too) will die”

[al-Zumar 39:30]

And there are other verses which also indicate that Allaah caused him to die. Moreover, the Sahaabah (may Allaah be pleased with them) washed him, shrouded him, offered the funeral prayer for him and buried him; if he had been alive in the worldly sense, they would not have done the same as is done for others who die.

Faatimah (may Allaah be pleased with her) asked Abu Bakr (may Allaah be pleased with him) for her inheritance from her father (peace and blessings of Allaah be upon him) because she was convinced that he had died, and no one among the Sahaabah (may Allaah be pleased with them) differed with her concerning that. Rather Abu Bakr (may Allaah be pleased with him) responded to her request by saying that nothing could be inherited from the Prophets.

The Sahaabah agreed unanimously to choose a khaleefah for the Muslims to succeed the Prophet (peace and blessings of Allaah be upon him), and that was done with the appointment of Abu Bakr (may Allaah be pleased with him) as khaleefah. If the Prophet (peace and blessings of Allaah be upon him) had been alive in a worldly sense, they would not have done that. So this indicates that there was consensus among them that he had indeed died.

When the tribulations (fitan) and problems increased during the time of ‘Uthmaan and ‘Ali (may Allaah be pleased with them both), and before and after that, they did not go to his grave to consult him or ask him for a way out of those tribulations and problems, or the way to solve them. If he had been alive in a worldly sense, they would not have overlooked that when they were in such great need of someone to save them from the trials that surrounded them.

With regard to the soul of the Prophet (peace and blessings of Allaah be upon him), it is in the highest part of ‘Illiyyeen, because he is the best of creation, and because Allaah has given him al-waseelah which is the highest position in Paradise.

The life of al-barzakh is a special life. The Prophets and the shuhada’ (martyrs) are alive in al-barzakh as the Prophet (peace and blessings of Allaah be upon him) said: “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as saheeh because of corroborating reports in al-Saheehayn.)

Allaah says (interpretation of the meaning): “And say not of those who are killed in the way of Allaah, ‘They are dead.’ Nay, they are living, but you perceive (it) not” [al-Baqarah 2:154]

This is a special life, the nature of which is known to Allaah. It is not like the life of this world in which the soul remains with the body.

The basic principle concerning the dead is that they do not hear the words of the living sons of Adam, because Allaah says (interpretation of the meaning): “but you cannot make hear those who are in graves” [Faatir 35:22]

Allaah confirmed that those whom he (the Prophet (peace and blessings of Allaah be upon him)) was calling to Islam could not hear, by likening them to the dead. There is nothing in the Qur’aan or in the saheeh Sunnah to indicate that the Prophet (peace and blessings of Allaah be upon him) can hear every du’aa’ or call from human beings. Rather it is proven that the only thing that reaches him (peace and blessings of Allaah be upon him) is the blessings and salaams of those who send blessings and salaams upon him. This was narrated by Abu Dawood, 2041, with a hasan isnaad from Abu Hurayrah (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) said: “There is no one who sends salaams upon me but Allaah will restore to me my soul so that I may return his salaams.” This does not mean that he hears the words of the one who sends salaams. Rather it is possible that he comes to know of those salaams when the angels convey that to him. If we assume that he hears the words of the one who sends salaams, this is an exception from the general rule, as in the case of the dead hearing the footsteps of those who carry his bier, and as in the case of the slain kuffaar in the well at Badr who heard the call of the Messenger of Allaah (peace and blessings of Allaah be upon him) when he said to them: “Have you found your Lord’s promise to be true? For we have found our Lord’s promise to be true.” (See Fataawa al-Lajnah al-Daa’imah, 1/313, 318, 321).

With regard to calling upon the Prophet (peace and blessings of Allaah be upon him) and asking him directly, this is the essence of shirk which the Prophet (peace and blessings of Allaah be upon him) was sent to forbid and to fight against its people. For more details on the ruling on that, see Question no. 10289, 11402, 1439. We ask Allaah to bring the Muslims back to the right path. And Allaah knows best. May Allaah send blessings and peace upon his Prophet Muhammad and his family and companions. **
[/quote]
**

Source: islam-qa.com
**

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Re: Are Prophets Dead?

qoute

The four Imams were Imams of Fiqh. Imam ibn Abdul Wahhab, if you would read his books, WAS NOT an imam of fiqh. He DID NOT introduce any new fiqh, he was just a scholar, a very good one though. Instead, he himself followed one of the four Imams. He was a follower of Imam Ahmad ibn Hanbal.

qoute

its amazing. some of wahabies are my friend. they do not follow any imam and call them GAIRMUKALID. why do they not call themselves Hanbali Wahabi like Sunni deubandi or brelvi etc.

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Re: Are Prophets Dead?

The following is an extract from one of Imam Ibn Abdul Wahhab's son's books, describing in detail their stance on the Madhabs and following of the Imams. Use it to refute your Wahaabi friends...:)

Regarding following the madhaahib:

And in the furoo' (branches) of the religion we are upon the madhhab of Imaam Ahmad ibn Hanbal, and we do not object to whoever follows one of the four imaams, as opposed to other than them whose madhaahib have not been clarified.

The Raafidhah, Zaydiyyah, Imaamiyyah and the likes of them: we do not accept from them anything from their corrupt madhaahib, rather we require that they follow one of the four imaams.

And we do not deserve the level of al-ijtihaad al-mutlaq (absolute ijtihaad), and none among us claims it. However, in some matters, if we find an authentic nass (text) from the Book or the Sunnah that is not abrogated or specified or contradicted by a stronger evidence, and one of the four imaams says according to it, then we take it and leave the saying of the madhhab, such as the matter of the inheritance of the grandfather and the brothers, for we put the grandfather first in the inheritance, even though the madhhab of the Hanaabilah says otherwise.

And we do not inquire into a person's madhhab, and we do not oppose him, unless we find a clear text opposing the madhhab of one of the imaams in a matter involving an outward symbol of the religion (shi'aar), such as the imaam of the prayers; so we order the Hanafi and the Maaliki, for example, to observe the same calmness when rising from rukoo' (i'tidaal), and in the sitting between the sajdatayn, due to the clear evidence for that, as opposed to the Shaafi'i imam reciting the basmalah aloud, for we do not order him to recite it quietly. And there is a great difference between these two matters. So when the evidence is strong, then we advise them to follow the nass, even if it opposes the madhhab, and that is found only very rarely.

And there is no objection to ijtihaad in some matters as opposed to others, and this is not contradictory to the lack of the claim to ijtihaad. For it has been that a group of the imaams of the four madhaahib had their own particular views regarding certain matters that were in opposition to their madhhab, whose founder they followed.

Translated from the first volume of "ad-Durar as-Saniyyah"

by Ash-Shaykh 'Abdullaah ibn ash-Shaykh Muhammad ibn 'Abd al-Wahhaab

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The Ahle Sunnah Wal Jama’at believes that the Holy Prophet (sallal laahu alaihi wasallam) is “Hayaatun Nabi”, that is, he is alive both physically and spiritually.

Regarding the Martyrs (Shuhada), those who are slain in the path of Allah, Allah Ta’ala says in the Holy Quran: “And say not those who have been slain in the path of Allah to be dead for they are alive and you do not know.” (Part 2, Ruku 3) Since it is evident from the Holy Quran that the Martyrs are alive, then it follows that the Ambiya (alaihimus salaam), whose status are much greater than that of the Martyrs, are also alive. (Fathul Baari Sharah Bukhari)

Allah Ta’ala states in the Holy Quran: “And say not of those who are slain in the Way of Allah ‘They are dead’. Nay, they are living, though you perceive it not”. (al-Baqarah: 154) “Think not of those who are slain in Allah’s Way as dead. Nay, they are alive, finding their sustenance in the Presence of their Lord”. (al-Ale’ Imraan: 169) The above two Ayahs were revealed after the Battle of Badr. The Ashaabs (radi Allahu anhum) used to feel sorry for those who lost their lives in the battle, and used to say: “Alas, so and so has lost his life and has missed the pleasures of this world!” Allah Ta’ala revealed these Ayahs clarifying that the Shuhada (Martyrs) are not “dead” but are transferred from one place to another where they live and are fed by the Bounteous Lord who is not deficient of anything. If the Shuhada are not “dead”, how can we say that the greatest Apostle, Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), is no more amongst us?

Referring to the Messengers, Allah Ta’ala says in the Holy Quran: “And ask those of our Mesengers, whom we sent before you, ‘Did We appoint any other god except the All-Affectionate, to be worshipped’?” (Part 25, Ruku 10) This verse proves that the Ambiya (alaihimus salaam) are alive because Allah Ta’ala commands us to ask the Messengers about all matters. If they had passed away and mixed with the soil, surely, we would not have been commanded to ask them about anything. (Tafseer Dur Manthur; Tafseer Roohul Muaani)

Another proof supporting that the Ambiya are alive is that on the night of Me’raj, the Holy Prophet Muhammad (sallal laahu alaihi wasallam) passed by Hazrat Moosa (alaihis salaam). He saw him in his grave standing and reading his Salaah.

The Holy Prophet (sallal laahu alaihi wasallam) said, “Recite Durood upon me in abundance on a Friday since it is a respected day. On that day the Angels are present and whosoever sends Durood upon me on that day, then his Durood is placed before me till the time when they have completed sending Durood and Salaam”. (Hazrat Abu Dardah radi Allahu anhu says), “I asked, ‘Huzoor! Will you even hear (the Salaam) after your demise?’” The Prophet (sallal laahu alaii wasallam) said, “Verily Almighty Allah has made it Haraam upon the earth to devour the bodies of the Ambiya (alaihimus salaam). Thus, all the Nabis of Allah are alive and they are given sustenance.” (Ibn Majah; Jame Sahgeer; Mishkaat Shareef)

We see from this Hadith Shareef that the Ambiya (alaihimus salaam) are alive and they have only been hidden from us. We cannot understand their position, like those of the Angels that they are alive and present but we cannot obtain (see) them. Yes! Those whom Allah has blessed, they can even see them. This has been confirmed that the Ambiya (alaihimus salaam) are alive. (Umdatul Qaari Shara Bukhari)

Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) wrote: “There is no death for the Ambiya (alaihimus salaam). They are alive and existing. For them is that one death that has come only once. After this, their souls are put back into their bodies and the life that they had on earth is given back to them.” (Takmeelul Imaan)

The greatest proof concerning the Ambiya (alaihimus salaam) being alive is that they make Ibaadah in their graves. They perform their Salaah and they are well provided with food and drink. Like the Angels who are alive, but do not eat and drink. (Mirkaat Shar Mishkaat)

Allah Ta’ala states in the Holy Quran: “And how would you deny faith while unto you are rehearsed the Signs of Allah and among you lives the Prophet”. (Sura al- ale’Imraan: 101) This is a typical Ayah proving Hayat-un-Nabi - “among you lives the Prophet”. The word “lives” has cleared all doubts. “Among you” has been generalised, meaning with every individual, wherever he or she may be regardless of time. Man’s vision and power of hearing is restricted, but it is not so in the case of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). His powers are far beyond imagination. If somebody says, “Where is the Prophet (sallal laahu alaihi wasallam)? I cannot see him! Why must I stand and read Salaam?” Surely, this statement is absurd because none of us has seen Allah Ta’ala and the Angels. Kiraaman Katibeen are two Angels constantly present with every individual. Can we deny their existence merely because we did not see them?

It was declared in a Hadith, “When a person greets me, Allahu Ta’ala sends my soul to my body and I hear his greeting.” Some people quoting this Hadith say that the Prophet (sallal laahu alaihi wasallam) is not alive since his soul returns to his body only when he is greeted.

Imam Jalaal’uddeen as-Suyuti (radi Allahu anhu) said in the book “Anba’ al-adhkiya’ fi hayat il-anbiya” that “radda” means “ala al-dawam”, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to Rasoolullah (sallal laahu alaihi wasallam) permanently, and the Prophet (sallal laahu alaihi wasallam) is alive permanently, not intermittently.

:jazak:

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Re: Are Prophets Dead?

No its the barelvis who believe that.

and barelvis are not from the Ahle Sunnah wal Jamaah.

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Re: Are Prophets Dead?

^ Is this your decision or Abdul wahab's?

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^ Ahle Sunnah wal Jamaah are those who live by the aqeedah and manhaj of Rasoolallah (sas) and his companions, tab'een and the taba tabe'een. Not those who create their own mumbo jumbo crap.

That being said, lets see what the Companions of the Prophet thought regarding this matter.

Abu Bakr, the greatest of them all, said this when the Prophet died,

“O People! If Muhammad is the sole object of your adoration, then know that he is dead. But if it is Allah (The One God) you Worshiped, then know that He does not die"

The matter is clear, by the statements of the greatest of the Companions...and by the Quranic verses Allahkabanda posted earlier, and there is absolutely no room for any other belief regarding this matter.

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Read it properly, before you decide who is in and who is not.

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Read Allahkabanda's post and the proofs he provided, before you decide who is in and who is not.

His proofs are way more sound and strong than the one's your providing.

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1st Hadith

**
inn-Allaha qad Harrama `ala al-arDi an ta’kula ajsâd al-anbiyâ’.

“Allah has defended the earth from consuming the bodies of Prophets”.

**
Another version in Ibn Maja has this addition:

** “And the Prophet of Allah is alive and provided for.” **

2nd Hadith

** al-anbiyâ’u aHyâ’un fi qubûrihim yuSallûn

“The Prophets are alive in their graves, praying to their Lord”. **

A sound (sahih) tradition related on the authority of Anas ibn Malik (r)

3rd Hadith

**
(laylata usra bi) marartu `ala Mûsa wa huwa qâ’imun yuSalli fi qabrihi

“(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, Nasa’i, and Bayhaqi in the dala’il al-nubuwwa and the Hayât.

4th Hadith

**
ma min aHadin yusallimu alayya illa radda ilayy-Allahu rûHi Hatta arudda alayhi al-salâm

“No-one greets me except Allah has returned my soul to me so that I can return his salâm”. **

A note about the translation of “has returned”: 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 p. 161). Ibn al-Qayyim said in al-RûH p. 58: “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.”
**

Fifth Hadith

**
Hayâti khayrun lakum tuHaddithuna wa yuHaddathu lakum fa idha muttu kânat wafâti khayran lakum turaDu alayya a`mâlukum fa in ra’aytu khayran hamidtu allaha wa in ra’aytu ghayra dhâlik istaghfartu Allaha lakum

“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).”
**

Hope it helps. May Allah keep us on right path :jazak:

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Notebook, you argue so much regarding that Prophets are alive, it is an authentic hadith or sahih i dont deny. But you got to understand the meaning of Barzakh, which is called a barrier. I have posted in this thread before go read that.

By the way check the bold words aforementioned, it clearly says we are unaware of it in the Quran, that we cannot perceive that affair only Allaah knows it, its crystal clear.
You wont to argue with the Ayat in the Quran.

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wasim read these ayah carefully and you'll extract wat it says.

These ayahs are the proof that those who are slain in the way of Allah are alive.
Please let me know where am I arguing with Quran. These are ayahs from Quran only, where and how am I contradicting ?

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Even if i agree, that you are extracting ways, notebook look at the verse it says you are unaware if they are alive or dead. No doubt they are alive but we are unaware, we dont percieve it these are different ways of extracting meanings of this. **That means only Allaah is got the knowledge of this and not us. Infact this verse is for the martyrs and there is a sahih hadith for explanation of this Ayah.
Basically , I agree Prophets are alive, in the grave without doubt but we have to understand the basis of Barzakh, Prophets being alive is not the same as when they were Physically alive in this world.
Eg. when Prophet may peace and blessings of Allaah be upon him when he conveyed his Salaam to the Sahabas they could hear this only when he was alive. But when he passed away we do send our Salams to Prophet may peace and blessing of Allaah be upon by the will of Allaah his soul comes back to his body and Prophet replies, but we cannot hear this now this is barzakh. Being alive in this world is completely different than being alive after death where a barrier of barzakh is described.
I repeat again, **we are unaware of this, its mentioned in the ayah and Allaah alone is got the knowledge of this.
Remember it is by the will of Allaah.

Fiance's lies/betrayal
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This matter can be easily settled by digging up the graves.

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So the Martyrs are not physically alive as well?

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Linguistically, “Barzakh” means a veil, barrier or partition between two things. Ibn Abbas defines Barzakh as, aHijab (a partition of veil). Adh-Dhahhak (a Tab’ieen scholar of Tafseer) says: ‘Barzakh is the stage between this world and the
Hereafter.’ Al-Qurtubi, in his exposition on these various interpretations states: ‘The Barzakh is a barrier between two things. It is the stage between this world and the other world - from the time of death until the time of Resurrection. Thus, whoever dies enters the Barzakh”
Death overtakes everyone, even the Messengers
Death is no strange concept even for the Messengers. All the Messengers have died with the exception of Eesa . Allah said concerning Prophet Muhammad :** “And We did not grant to any human immortality before you (O Muhammad) then if you die, would they live for ever.”** Soorah al-Ambiya (21): 34.
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.” We are unaware of the life in Barzakh because it is
different from this life. Soorah al-Baqarah (2): 154.