بسم اللہ الرحمٰن الرحیم
إِنَّ الْحَمْدَ لِلَّهِ، نَحْمَدُهُ وَنَسْتَعِينُهُ، مَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ
وَرَسُولُهُ، أَمَّا بَعْدُ
Today people of this nation (Muslim ummah), gather en-masse over the tombs of dead saints about whom Allah’s Book declares that they are dead without an iota of life in them. But the sectarian ulema have propagated that they are alive. (Iss baat ka sabot kiya hy wo quote Karen ye batain kis ne aur kahan likhin hn kiunkay ye baat aam admi ko nahi pata ya na suni ho) This is not today’s issue but long before the prophet hood of our Prophet ( علیہ السلام), the Jews and Christians used to make the tombs of their prophets and pious people, the places of worship. On this, the Prophet (علیہ السلام) mentioned in the last days of his life about the curse of Allah Ta’ala on such people and forbade the Muslims from doing it.
But when the ummah suffered distortions and the belief about the return of the spirit to the grave was invented then every possible effort was made to prove that the dead is not really dead but he is alive in his grave. In this effort, ahadith (prophetic narrations) were invented to prove that our Prophet (ﷺ) and other prophets ( علیہم السلام) are alive in their graves. Whereas the principle of two lives and two deaths for human beings declared by Allah Ta’ala is fully implementable even for the prophets. When the deaths of the prophets (علیہم السلام) is mentioned in the Quran and hadith (prophetic narration), likewise their being alive in the paradise is also proven in many narrations. Those mufti victims of sectarianism and the ulema of various sects who have dished out the belief of life in the earthly grave put forward in the defence of their belief, that prophets () are alive in their graves and do worship. This belief of the sectarian ulema openly contradicts Quran as explained below.
It is said about Yahya ( علیہ السلام) in the Quran:
وَ سَلٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوْتُ وَ يَوْمَ يُبْعَثُ حَيًّا
[مريم: 15]
And peace be upon him the day he was born and the day he dies and the day he is raised alive.
It is said about Isa ( علیہ السلام ) in the Quran:
وَ السَّلٰمُ عَلَيَّ يَوْمَ وُلِدْتُّ وَ يَوْمَ اَمُوْتُ وَ يَوْمَ اُبْعَثُ حَيًّا۰۰۳۳
[مريم: 33]
“And peace is on me the day I was born and the day I will die and the day I am raised alive.”
Thus it is proven by the Quran that the prophets ( علیہم السلام ) will be resurrected after giving them life again.
Believing in the life of the prophets in their graves despite this doubt-free statement of the Quran is most certainly rejection of the Quran itself. But knowing the verdict of Quran well, they still believe in the life of the prophets in the graves because they have propagated in the entire ummah that their saints, like the prophets (علیہم السلام), are all also alive in their grave and listen to the prayers of the people made over their graves and then bless them with their needs. To prove that these saints are alive in their graves, first they tried to prove that our Prophet (ﷺ) is alive in his grave based on invented narrations and then a step further, attempted to prove that all the prophets are alive in their graves.
The critique of the ahadith presented to prove the belief of the life of the prophets ( علیہم السلام) in their graves is presented:
(1)
حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، عَنْ أَبِي الْأَشْعَثِ الصَّنْعَانِيِّ، عَنْ أَوْسِ بْنِ أَوْسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ، فِيهِ خُلِقَ آدَمُ، وَفِيهِ النَّفْخَةُ، وَفِيهِ الصَّعْقَةُ، فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِيهِ، فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ» فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ كَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْكَ وَقَدْ أَرَمْتَ؟ – يَعْنِي بَلِيتَ – فَقَالَ: «إِنَّ اللَّهَ قَدْ حَرَّمَ عَلَى الْأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الْأَنْبِيَاءِ»
( ابو داوٌد، نسائی ، مسند احمد )
Aws b. Aws reported the Messenger of Allah (ﷺ) as saying, “Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be presented to me. A person said: O, Messenger of Allah, how can our blessings be presented to you, when your body has decayed? He said: Allah has prohibited the earth from consuming the bodies of Prophets” (implying that dust will not consume the bodies of the prophets like the other human beings and they remain preserved).
One of the narrator of this hadith, Husain bin Ali Al-Ju’fi got deceived in the names when he narrates this hadith from Abdul Rahman bin Yazeed bin Jabir who is categorized as a trustworthy narrator. But actually it is not him but narrator Abdul Rahman bin Yazeed bin Tamim who is categorized as munkar al-hadith (a denouncer of hadith). Imam Bokhari says:
“Abdul Rahman bin Yazeed bin Tameem Al-Salami Al-Shami has narrated from Makhool and Al-Waleed bin Muslim heard from him that his narrations contain denounced ahadith. It is said that he is the same person from whom the people of Kufa Abu Usama and Husain bin Ali Al-Ju’fi and his name has been mentioned as Abdul Rahman bin Yazeed bin Tamim instead he said that he was Abdul Rahman bin Yazeed bin Jabir who was a trustworthy narrator”.
(Al-Tareekh Al-Kabir page 365, Qum 1, Volume 3 by Imam Bokhari)
“Al-Waleed said that there was a book by Abdul Rahman bin Yazeed bin Jabir which he had written by listening it. And there was another book, the narrations of which he had not heard himself. People of Kufa Abu Usma and Husain bin Ali Ju’fi have mentioned the name of Abdul Rahman bin Yazeed bin Jabir whereas the person from whom he has heard the narrations was Abdul Rahman bin Yazeed bin Tamim not Abdul Rahman bin Yazeed bin Jabir. And the former that is bin Tamim is a denouncer of hadith”.
(Al-Tareekh Al-Saghir page 175, Published by Al-Athariya by Imam Bokhari)
Abu Usma (Hammad bin Usama) deliberately neglected it knowingly that the narrator of this hadith is Abdul Rahman bin Yazeed bin Tamim not the trustworthy Abdul Rahman bin Yazeed bin Jabir.
(Tahdheeb Al-Tahdheeb, Volume 6, pages 295-296, Tarjuma (biography) of Abdul Rahman bin Yazeed bin Tamim)
Al-Dhahabi says that it is the saying of Bokhari that when I label someone with munkar al-hadith (denouncer of narration) then I do not consider narrating from him as jaaiz (religiously permissible).
(Page 217 Silsila Al-ahadeeth Al-Dha’ifa wa Al-Moduw by Nasiruddin Albani)
(2)
حَدَّثَنَا عَمْرُو بْنُ سَوَّادٍ الْمِصْرِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدِ بْنِ أَيْمَنَ، عَنْ عُبَادَةَ بْنِ نُسَيٍّ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ : ” أَكْثِرُوا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُودٌ تَشْهَدُهُ الْمَلَائِكَةُ، وَإِنَّ أَحَدًا لَنْ يُصَلِّيَ عَلَيَّ إِلَّا عُرِضَتْ عَلَيَّ صَلَاتُهُ حَتَّى يَفْرُغَ مِنْهَا “، قَالَ: قُلْتُ: وَبَعْدَ الْمَوْتِ، قَالَ: ” وَبَعْدَ الْمَوْتِ، إِنَّ اللَّهَ حَرَّمَ عَلَى الْأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الْأَنْبِيَاءِ، فَنَبِيُّ اللَّهِ حَيٌّ يُرْزَقُ (ابن
(ماجہ کتاب الجنائز)
It was narrated from Abu Darda’ that the Messenger of Allah (ﷺ) said: “Send a great deal of blessing upon me on Fridays, for it is witnessed by the angels. No one sends blessing upon me but his blessing will be presented to me, as soon as he finishes them.” A man said: “Even after death?” He said: “Even after death, for Allah has forbidden the earth to consume the bodies of the Prophets, so the Prophet of Allah is alive and receives provision.”
This hadith has been graded as Dha’if (weak).
“According to Imam Bokhari, narration of Zaid bin Ayman from Ubadah bin Nasi’ is mursal”(attributed directly despite disconnection in the chain of narrators).
(Al-Tareekh Al-Kabir page 387, Volume 2. Tahdheeb Al-Tahdheeb, Volume 3, page 398).
Moreover, the opportunity for Zaid bin Ayman to hear from Ubadah bin Nasi’ is not proven. (Quoting from Ubadah bin Nasi’ is mursal (disconnected) as mentioned in Maraseel Abi Dhur’a) and opportunity of Ubadah bin Nasi’ to listen from Abu Darda is also not proven. “And I assume that his narrations on the aurhority of the great narrators is disconnected” Kashif Al-Dhahabi).
Albani has also judged him to be ‘weak’.
(Dha’if Ibn Majah by Albani).
(3)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُفَضَّلِ الْحَرَّانِيُّ، نا الْحَسَنُ بْنُ قُتَيْبَةَ الْمَدَائِنِيُّ، نَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ : الأَنْبِيَاءُ أَحْيَاءٌ يُصَلُّونَ فِي قُبُورِهِمْ وَهَذَا الْحَدِيثُ لا نَعْلَمُ أَحَدًا تَابَعَ الْحَسَنَ بْنَ قُتَيْبَةَ عَلَى رِوَايَتِهِ (مسند البزار)
“The Messenger of Allah (ﷺ) said that the prophets are alive in their graves and they perform salat (the prayers).” After presenting these words, Imam Bazzar made the note that “And this hadith, we do not know of anyone who followed al-Hasan ibn Qutaybah on his narration”.
The status of a narrator of this hadith, Muhammed bin Abdul Rahman bin Al-Mufadhal is unknown. Also note that there is severe criticism on the second narrator, Hasan bin Qutaybah:
Abul Fat’h Al-Azdi:
“He is superficial in hadith”, Abu Ja’far Al-Uqaili: “Excessive in delusions” Hatim AL-Razi:: “Without strength in narrations, Weak in narrations”. Al-Dara Al-Qutni:: “Forgery or abandoning narrations and once said: “Weak in narrations. Al-Dhahabi:: “perished”
(Meezan Al-ai’tidal, Lisan Al-Meezan, etc)
(4)
حَدَّثَنَا رِزْقُ اللَّهِ بْنُ مُوسَى، نَا الْحَسَنُ بْنُ قُتَيْبَةَ، نَا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنِ الْحَجَّاجِ، يَعْنِي: الصَّوَّافَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ: أَنَّ رَسُولَ اللَّهِ قَالَ: الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ.
“Messenger of Allah (ﷺ) said that the prophets are alive in their graves and perform salat.” After narrating these words, Imam Al-Bazzar notes that:
وَهَذَا الْحَدِيثُ لَا نَعْلَمُ رَوَاهُ عَنْ ثَابِتٍ، عَنْ أَنَسٍ إِلَّا الْحَجَّاجُ، وَلَا عَنِ الْحَجَّاجِ إِلَّا الْمُسْتَلِمُ بْنُ سَعِيدٍ، وَلا نَعْلَمُ رَوَى الْحَجَّاجُ، عَنْ ثَابِتٍ إِلَّا هَذَا الْحَدِيثَ
“And for this hadith, we do not know that it has been narrated on the authority of Anas (رضی اللہ عنہ) except Al-Hajjaj, and no one other than Mustalim bin Saeed narrates from Al-Hajjaj.
(Musnad Al-Bazzar)”
“It has been mentioned about the first narrator of this (hadith), Hasan bin Qutayba: Abul Fat’h Al-Azdi::…..
Following is found about the second narrator, Mustalim bin Saeed:
“Ibn Hajar:: It is said in ‘Al-Taqreeb’: Sadouq (Truthful) worshipper, (but) likely to have become delusional. Shubah said: “I didn’t think that he was amongst the experts of hadith.”
(Taqreeb, Al-Tahzeeb)
(5)
حَدَّثَنَا أَبُو الْجَهْمِ الأَزْرَقُ بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، حَدَّثَنَا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنِ الْحَجَّاجِ، عَنْ ثَابِتٍ الْبُنَانِيِّ،عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ رَسُولُ اللَّهِ: ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ
(مسند ابو یعلٰی)
“Messenger of Allah (ﷺ) said that the prophets are alive in their graves and perform salat.”
Following is found about the second narrator, Mustalim bin Saeed:
Previously we have mentioned about him.
The second narrator of this hadith Hajjaj bin Al-Aswad narrates munkar (denounced) hadith from Thabit Al-Banani. Al-Dhahabi presents the following narration as a proof of this assertion:
“Hajjaj Bin Aswad, on the authority of Thabit Al-Banani, denied what was narrated from him as far as I know, except for Mustalim Bin Saeed, He came with munkar news about the prophets, on the authority of Anas ( رضی اللہ عنہ): “The Prophets are alive in their graves praying.”
(Meezan Al-I’tidal)
(6)
قَالَ أَبُو يَعْلَى: ثنا أَبُو الْجَهْمِ الْأَزْرَقُ بْنُ عَلِيٍّ، ثنا يَحْيَى بْنُ أَبِي بَكِيرٍ، وَقَالَ الْبَزَّارُ: ثنا رِزْقُ اللَّهِ بْنُ مُوسَى، ثنا الْحَسَنُ بْنُ قُتَيْبَةَ، قَالَا: ثنا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنِ الْحَجَّاجِ، عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ : ” الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ ” قَالَ الْبَزَّارُ: لَا نَعْلَمُ رَوَاهُ عَنْ ثَابِتٍ إِلَّا حَجَّاجٌ، وَلَا عَنْ حَجَّاجٍ إِلَّا الْمُسْتَلِمُ، وَلَا رَوَى الْحَجَّاجُ عَنْ ثَابِتٍ إِلَّا هَذَا : وَأَخْرَجَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْحَرَّانِيِّ، عَنِ الْحَسَنِ بْنِ قُتَيْبَةَ، عَنْ حَمَّادٍ، عَنْ عَبْدِ الْعَزِيزِ، عَنِ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، وَقَالَ: لَا نَعْلَمُ أَحَدًا تَابَعَ الْحَسَنَ بْنَ قُتَيْبَةَ فِي رِوَايَتِهِ إِيَّاهُ عَنْ حَمَّادٍ
(المطالب العالیہ بزوائد المسانید الثمانیہ لابن الحجر)
This narration also contains the narrator Hasan bin Qutayba and the chain of narrators is also the same. Its detailed explanation has been given in the narration about Al-Bazzar.
(7)
حَدَّثَنَا أَبُو الْجَهْمِ الأَزْرَقُ بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، حَدَّثَنَا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنِ الْحَجَّاجِ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ : ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ “
(زوائد ابی یعلٰی الموصلی الھیثمی)
This narration has been mentioned earlier with reference to Al-Bazzar.
Its chain of narrators is also the same. Its details can be seen there.
(8)
أَخْبَرَنَا أَبُو الْقَاسِمِ الْحَسَنُ بْنُ عَلِيِّ بْنِ وَثَاقٍ النَّصِيبِيُّ، قِرَاءَةً عَلَيْهِ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ وَثَلاثِ مِائَةٍ، ثنا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ نَاجِيَةَ الْبَغْدَادِيُّ، أبنا أَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ الْحُدَّانِيُّ، ثنا الْحَسَنُ بْنُ قُتَيْبَةَ، ثنا الْمُسْتَنِيرُ بْنُ سَعِيدٍ، عَنْ حَجَّاجِ بْنِ الأَسْوَدِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: قَالَ النَّبِيُّ : ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ “
(فوائد تمام الرازی)
One of the narrators of this narrations is Abul Qasim Al-Hasan bin Ali bin Wathaq is majhool al haal (unknown status). So is Ahmed bin Abdul Al-Raman Al Hadani. Criticism on Hasan bin Qutayba has already been mentioned. Al-Mustaneer bin Saeed is also declared: Status unknown. Remaining chain that is ‘Hajjaj said on the authority of Anas ( رضی اللہ عنہ)’is declared munkar (denounced). Read narration number 4.
(9)
أَخْبَرَنَا أَبُو سَعْدٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْخَلِيلِ الصُّوفِيُّ، رَحِمَهُ اللَّهُ، قَالَ: أنبأ أَبُو أَحْمَدَ عَبْدُ اللَّهِ بْنُ عَدِيٍّ الْحَافِظُ قَالَ: ثنا قُسْطَنْطِينُ بْنُ عَبْدِ اللَّهِ الرُّومِيُّ، قَالَ: ثنا الْحَسَنُ بْنُ عَرَفَةَ، قَالَ: حَدَّثَنِي الْحَسَنُ بْنُ قُتَيْبَةَ الْمَدَائِنِيُّ، ثنا الْمُسْتَلِمُ بْنُ سَعِيدٍ الثَّقَفِيُّ، عَنِ الْحَجَّاجِ بْنِ الأَسْوَدِ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسٍ، رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ : ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ “، هَذَا حَدِيثٌ يُعَدُّ فِي إِفْرَادِ الْحَسَنِ بْنِ قُتَيْبَةَ الْمَدَائِنِيِّ، وَقَدْ رُوِيَ عَنْ يَحْيَى بْنِ أَبِي بُكَيْرٍ، عَنِ الْمُسْتَلِمِ بْنِ سَعِيدٍ،عَنِ الْحَجَّاجِ، عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ
(حیاۃ انبیاء فی قبورھم للبیہقی)
The narrator Qustanteen bin Abdullah Al-Rumi is declared: Unknown status.
Criticism on Hasan bin Qutayba has already been mentioned earlier.
Chain of narrators “on the authority of Al-Hajjaj bin Al-Aswad on the authority of Thabit Al-Bunani is denounced. Details have been mentioned earlier.
(10)
وَهُوَ فِيمَا أَخْبَرَنَا الثِّقَةُ، مِنْ أَهْلِ الْعِلْمِ، قَالَ: أنبأ أَبُو عَمْرِو بْنُ حَمْدَانَ، قَالَ: أنبأ أَبُو يَعْلَى الْمَوْصِلِيُّ، ثنا أَبُو الْجَهْمِ الأَزْرَقُ بْنُ عَلِيٍّ، ثنا يَحْيَى بْنُ أَبِي بُكَيْرٍ، ثنا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنِ الْحَجَّاجِ، عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ : ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ “. وَقَدْ رُوِيَ مِنْ وَجْهِ آخَرَ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ مَوْقُوفًا
(حیاۃ انبیاء فی قبورھم للبیہقی)
It is difficult to determine who is narrator Al-Thiqa.
Chain of narrators “on the authority of Al-Hajjaj bin Al-Aswad on the authority of Thabit Al-Bunani is denounced. See narration number 4.
(11)
وَرُوِيَ كَمَا، أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، ثَنَا أَبُو حَامِدٍ أَحْمَدُ بْنُ عَلِيٍّ الْحَسْنَوِيُّ، إِمْلاءً، ثنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ الْعَبَّاسِ الْحِمْصِيُّ، بِحِمْصَ، ثنا أَبُو الرَّبِيعِ الزَّهْرَانِيُّ، ثنا إِسْمَاعِيلُ بْنُ طَلْحَةَ بْنِ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ قَالَ: ” إِنَّ الأَنْبِيَاءَ لا يُتْرَكُونَ فِي قُبُورِهِمْ بَعْدَ أَرْبَعِينَ لَيْلَةً، وَلَكِنَّهُمْ يُصَلُّونَ بَيْنَ يَدَيِ اللَّهِ حَتَّى يُنْفَخَ فِي الصُّورِ “.
(حیاۃ انبیاء فی قبورھم للبیہقی)
Following has been said about the narrator Abu Hamid Ahmed bin Ali Al-Hasanvi:
Al-Dhahabi:
He mentioned him in Al-Mughni fi Al-Dhu’fa (weak narrators) Ibn Al-Jawzi: Accuses him of fabrication (of narrations). Abu Abdullah Muhmmed bin Al-Abbas Al-Hamsi: Unknown status. Ismael bin Talha bin Yazeed: Unknown status. Muhammed bin Abdul Rahman bin Abi Layla: …… Abu Bakr Al-Bayhaqi: He said in Al-Sunan Al-Kubra: He is not strong in hadith, and said on one occasion: he cannot be taken as the binding proof and in Marafat Al-Sunan and Al-Athaar: there is no binding proof because he is singled out due to his poor memorization and a large number of errors in the narrations, and once said about him: He is person with lot of delusions.
Jowzjani:
Superficial in hadith with bad memorization, Ibn Uday: He, despite his poor memorization, writes his hadith. Hatim al-Razi:: His place is in truthful narrators, but he had poor memorization, he was occupied with the judiciary and his memorization was poor, he was not accused of anything of lying, but he was rejected due to lot of error, His hadith may be written but not taken as the final proof. And Ibn Abi Layla and Hajjaj bin Artah and is closer to both of them. Al-Nasai:: One of the men of understanding but is not strong in hadith. Al-Bukhari: A truthful person, and I do not narrate anything from him because he does not know the authenticity of his hadith from his defective and very weak ahadith. Ali bin Madini: Has poor memorization and superficial in hadith.
(12)
حَدَّثَنَا عَلِيُّ بْنُ مَحْمُودٍ، ثَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ الصَّبَّاحِ، ثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَحْيَى بْنِ أَبِي بُكَيْرٍ، ثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، ثَنَا الْمُسْتَلِمُ بْنُ سَعِيدٍ، عَنْ شجاج، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ : ” الأَنْبِيَاءُ فِي قُبُورِهِمْ يُصَلُّونَ “
(اخبار اصبھان لابی نعیم)
Ali bin Mahmood bin Malik:: Status unknown
Abdullah bin Ibrahim bin Sabah:: Status unknown
(13)
قَالَ: وَأَنَا تَمَّامٌ، أَنَا أَبُو الْقَاسِمِ الْحَسَنُ بْنُ عَلِيِّ بْنِ وتاقٍ النَّصِيبِيُّ، قِرَاءَةً عَلَيْهِ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ وَثَلاثِمِائَةٍ، نَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ نَاجِيَةَ الْبَغْدَادِيُّ، نَا أَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ الْحَرَّانِيُّ، نَا الْحَسَنُ بْنُ قُتَيْبَةَ، نَا مستلم بْنُ سَعِيدٍ، عَنْ حَجَّاجِ بْنِ الأَسْوَدِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: قَالَ النَّبِيُّ : ” الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ “.
(تاریخ دمشق لابن عساکر)
Abul Qasim Al-Hasan bin Ali bin Wataq:: Status unknown
Chain of narrators “on the authority of Al-Hajjaj bin Al-Aswad on the authority of Thabit Al-Bunani is denounced. Details have been mentioned earlier.
It, thus, becomes evident that all of these narrations contradicting the Quran are ‘weak’.
Another narration is presented that on the occasion of the ‘Ascent to the Heavens’, the Prophet (ﷺ) saw Musa ( علیہ السلام) praying in his grave. This was a miraculous exposure as the whole of the night was about miracles. In the same night, Prophet (ﷺ) also saw Musa ( علیہ السلام) and other prophets ( علیہم السلام) in the heavens as well as led the prayers of the prophets in Bait Al-Maqdis. In view of this, should we take Musa (علیہ السلام) alive in three places, why in the grave alone. Also see the following narration:
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” أُرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ، كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْمِ الرِّجَالِ، لَهُ لِمَّةٌ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ اللِّمَمِ قَدْ رَجَّلَهَا، فَهِيَ تَقْطُرُ مَاءً، مُتَّكِئًا عَلَى رَجُلَيْنِ، أَوْ عَلَى عَوَاتِقِ رَجُلَيْنِ، يَطُوفُ بِالْبَيْتِ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ ابْنُ مَرْيَمَ، وَإِذَا أَنَا بِرَجُلٍ جَعْدٍ قَطَطٍ، أَعْوَرِ العَيْنِ اليُمْنَى، كَأَنَّهَا عِنَبَةٌ طَافِيَةٌ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ الدَّجَّالُ “
( بخاری ، کتاب اللباس ، بَابُ الجَعْدِ )
Allah’s Messenger (ﷺ) said, “Today I saw myself in a dream near the Ka`ba. I saw a whitish brown man, the handsomest of all brown men you might ever see. He had the most beautiful limma (hair hanging down to the earlobes) you might ever see. He had combed it and it was dripping water; and he was performing the Tawaf around the Ka`ba leaning on two men or on the shoulders of two men. l asked, “Who is this?” It was said. “Messiah, the son of Maryam.” Suddenly I saw a curly-haired man, blind in the right eye which looked like a protruding out grape. I asked, “Who is this?” It was said, “He is Messiah Ad-Dajjal (the False Messiah).”
If someone believes that Isa (علیہ السلام) and Dajjal are in the Kaaba all the time, then what could be said about this belief!
It is, therefore, aimed to prove that all the prophets ( علیہم السلام) are alive in the paradise near Allah Taa’la. They will be raised up alive again on the Day of the Qiyamat (resurrection) by Allah Taa’la.
May Allah Taa’la facilitate our understanding and our action upon it.