All praise is for the real Master who has created the whole universe, arranged provisions for them, it is He who listens to their calls, the one who removes their difficulties, cures them when they are ill, bestows them the offspring, has complete control over their life and death.  He is the Ever-Living, there is no other ever-living other than Him in this universe, rest all are perishable. This is the fundamental belief of a Muslim.

But when waywardness spreads amongst the people, then against one God (Allah), others are also considered to be gods. The Prophets are declared to be alive in their graves. Idols are created by their names, then the prayers are asked through their courtesy. They (Prophets) are believed to turn their crops green and they are believed to give them offspring. The same style of waywardness of the previous nations is described in the Quran and ahadith. After the death of their Prophets, these nations threw their teachings on their backs and made them share in the divinity of Allah. The people of Noah (علیہ السلام) built tombs of their five pious persons after their death and started to worship them and later on, idols were created of their names, and from there these idols reached to Arab. The same shirk (polytheism – the worship of more than one god) was propagated in Arab. There the idols in the name of Ibrahim (علیہ السلام) and Ismail (علیہ السلام) and Maryam (صلاۃ و السلام) were crafted. Then Laat, Manaat, and others who were considered to be pious were raised to the similar status. Allah Ta’ala cut the roots of this malicious tree of polytheism by His Prophet Muhammed (ﷺ). But after the demise of the Prophet Muhammed (), after the period of the Companions and followers of the Companions of the Prophet Muhammed () this malicious tree adopted the status of a new religion.

Imam Ahmed bin Hanbal gave, against the Quran and ahadeeth, the belief of returning of the soul in the same body, then every dead is considered alive in the grave. This concept started from the returning of souls in the worldly bodies for the question and answering (in the grave) and but then Ibne Qayyim and Ibne Tamiyya added that this dead also knows circumstances of the visitor to his grave even that he distinguishes between the gender of the bird (over the grave) whether it is a male or female. And thus, grave-worship becomes a part of Islam. The fans of Tariqat and Tasawwuf, with the help of weak and fabricated narrations, try to prove that life after death is in this very grave against the holy Quran then these dead become their gods. Now they (dead) also listen, speak, and resolve the difficulties of the people. This polytheistic belief has now become the fundamental belief of this ummah. The attributes that are specific only for Allah are now attributed to them (dead). Mankind is bowing to their tombs, fears them, and also pin their hopes to them.

That’s why their days are celebrated, their anniversaries are held, and sacrifices and pledges are made in their names. Quran declares the people buried in the graves “(They are) dead, not alive” (Surat An-Nahl-21). When the Quran and true Hadith of the Prophet Muhammed (ﷺ) are studied then so many verses elaborate that “They (dead) cannot listen to”, “They even do not know when they are going to be revived”, “And those whom you invoke or call upon instead of Him, own not even the membrane over the date-stone.”, Who is more astray than him who call besides Allah, such people (dead) who cannot answer him till the day of resurrection”………. But today the pronouncers of kalima are not aware of even the commands and teachings of the Holy Quran and authentic ahadeeth of the Prophet Muhammed (ﷺ), rather the foundation of his faith and believes is upon the books written by his ulema (religious scholars) which contain the wrong interpretation of the verses of Quran and the Hadith of the Prophet Muhammed (ﷺ) trying to prove this polytheistic belief to be correct.

To prove these dead saints alive in the grave it was extremely necessary to prove that the Prophet Muhammed (ﷺ) and other Prophets are alive in their graves. Because they thought how is it possible that Khawaja Moinuddeen Chishti, the one who blesses the poor, Ali Hijwari, the provides everything to the people and Abdul Qadir Jilani, the listener of the prayers of the people are all alive in the graves, listen and see and solve the problems of the people but the Prophet Muhammed (ﷺ) has died, He  does not have to do anything with this world!  So Prophets () especially Muhammed (ﷺ) is to be declared alive in the grave located in the city of Madinah, words of prayers called Darood are delivered to him and if any saint comes to meet him, he  takes his hand out of the grave and shakes hand with him, also saves the dead woman from torment by rubbing his hand over her belly (Fazail-e-Amal, Tablighi Jamat).

We have arranged this essay consisting on the teaching of the Holy Quran and true Hadiths of the Prophet Muhammed (ﷺ) to reveal the reality of the beliefs and faith (described above) among the Ummah. May Allah Ta’ala facilitate us the ability to understand and accept the real truth.

First of all, it needs to be acknowledged that the death is also ordained for all the Prophets (ﷺ) like all human beings.

It is said in the Quran about Yaqub (علیہ السلام):

اَمْ كُنْتُمْ شُهَدَآءَ اِذْ حَضَرَ يَعْقُوْبَ الْمَوْتُ

Were you the witnesses when death approached Ya’qub?

Surat Al-Baqarah; verse:133

It is said in the Quran about Sulaiman (علیہ السلام):

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ

Then We decreed death for him (Sulaiman), nothing informed them (jinn) of his death except a little worm of the earth which kept (slowly) gnawing away his stick. So when he fell, the jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.

Surat Saba; verse:14.

It is said in the Quran about Yusuf (علیہ السلام):

تَوَفَّنِیۡ مُسۡلِمًا وَّ اَلۡحِقۡنِیۡ  بِالصّٰلِحِیۡنَ

Cause me to die as a Muslim and join me with the righteous.

Surat Yusuf; verse:101

وَ لَقَدۡ جَآءَکُمۡ یُوۡسُفُ مِنۡ قَبۡلُ بِالۡبَیِّنٰتِ فَمَا زِلۡتُمۡ فِیۡ شَکٍّ مِّمَّا جَآءَکُمۡ بِہٖ ؕ حَتّٰۤی اِذَا ہَلَکَ۔۔۔۔۔

And indeed Yusuf (Joseph) did come to you with clear signs, but you ceased not to doubt in that which he did bring to you, till when he died…

Surat Al-Mumin; verse:34

It is thus clarified from the ayaat of Quran that the same ordainment of death is Prophets ().

Please read further to see what happens to the Prophets () after their deaths.

This is what Ibrahim ( علیہ السلام) said:

وَ الَّذِیۡ  یُمِیۡتُنِیۡ ثُمَّ   یُحۡیِیۡنِ

And (He is) the One who will cause me to die, and then he will bring me to life (again).

Sura Al-Shura 81

It is said about Yahya (علیہ السلام):

وَسَلٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوْتُ وَيَوْمَ يُـبْعَثُ حَيًّا

And Peace Be Upon Him the day he was born, and the day he dies, and the day he will be raised to life (again)!

Surat Maryam; verse:15

It is said about Isa (علیہ السلام):

وَالسَّلٰمُ عَلَيَّ يَوْمَ وُلِدْتُّ وَيَوْمَ اَمُوْتُ وَيَوْمَ اُبْعَثُ حَيًّا

And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!

Surat Maryam; verse:33

ثُمَّ  اِنَّکُمۡ بَعۡدَ ذٰلِکَ لَمَیِّتُوۡنَ ۝ ثُمَّ   اِنَّکُمۡ  یَوۡمَ  الۡقِیٰمَۃِ تُبۡعَثُوۡنَ

After that, surely you will die. Then (again), surely you will be resurrected on the Day of Resurrection.

Sura Al-Mominoon 15-16

The Book of Allah Ta’ala thus proves that like all other human beings, death is ordained for all the Prophets and that they are not alive in their graves but will be raised to life on the Day of Resurrection.

And for the last Prophet Muhammed (ﷺ), this was declared in the Book of Allah:

قُلْ اِنَّمَآ اَنَا بَشَرٌ مِّثْلُكُمْ يُوْحٰٓى اِلَيَّ 

Say [O Muhammed (Peace Be Upon Him]: I am only a man like you.

Surat Al-Kahf; verse:110.

وَ قَالُوۡا مَالِ ہٰذَا الرَّسُوۡلِ یَاۡکُلُ الطَّعَامَ وَ یَمۡشِیۡ  فِی الۡاَسۡوَاقِ ؕ لَوۡ لَاۤ اُنۡزِلَ اِلَیۡہِ مَلَکٌ فَیَکُوۡنَ مَعَہٗ نَذِیۡرًا ۙ

And they say: “Why does this Messenger [Muhammed (ﷺ)] eat food, and walk about in the markets (as we). Why is not an angel sent down to him to be a warner with him?

Surat Al-Furqan; verse:7

وَ مَا جَعَلۡنَا لِبَشَرٍ مِّنۡ قَبۡلِکَ الۡخُلۡدَ ؕ اَفَا۠ئِنۡ  مِّتَّ  فَہُمُ  الۡخٰلِدُوۡنَ

And We granted not to any human being immortality before you [O Muhammed (peace be upon you)]; then if you die, would they live forever?

Surat Al-Anbiya; verse:34

اِنَّکَ مَیِّتٌ وَّ  اِنَّہُمۡ  مَّیِّتُوۡنَ

Verily you [O Muhammed (ﷺ)] will die, and verily, they (too) will die.

Surat Al-Zumar; verse:30

وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَ مَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡئًا ؕ وَ سَیَجۡزِی اللّٰہُ  الشّٰکِرِیۡنَ

And Muhammed (ﷺ) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful.

Surat Al’Imram; verse:144

In the above verses of the Holy Quran, the humanness of Prophet Muhammed () has been expressed that he was just as human as other Prophets were. Likewise, by the order of Allah Ta’ala, he had to die like every human being.

 (We are only discussing his(ﷺ) humanness otherwise the status he has got has not been awarded to any of the human beings).

Let us now see the ahadeeth on this issue.

Ahadees on this issue

Hadith no.1

حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، إِنَّ عَائِشَةَ، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ صَحِيحٌ يَقُولُ: ” إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الجَنَّةِ، ثُمَّ يُحَيَّا أَوْ يُخَيَّرَ، فَلَمَّا اشْتَكَى وَحَضَرَهُ القَبْضُ وَرَأْسُهُ عَلَى فَخِذِ عَائِشَةَ غُشِيَ عَلَيْهِ، فَلَمَّا أَفَاقَ شَخَصَ بَصَرُهُ نَحْوَ سَقْفِ البَيْتِ، ثُمَّ قَالَ: «اللَّهُمَّ فِي الرَّفِيقِ الأَعْلَى» فَقُلْتُ: إِذًا لاَ يُجَاوِرُنَا، فَعَرَفْتُ أَنَّهُ حَدِيثُهُ الَّذِي كَانَ يُحَدِّثُنَا وَهُوَ صَحِيحٌ

( بخاری، کتاب المغازی، بَابُ آخِرِ مَا تَكَلَّمَ بِهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ )

Arwa bin Zubair said that Aisha (رضی اللہ عنھا) said the Prophet (ﷺ)  would say in his days of health that ” Allah does not make any Prophet die until He discloses him his place in the paradise, then he (the Prophet) has a choice to accept death or life in the world and when his [Prophet Muhammed () dying time came near his head had been on my thigh, He got unconscious for a while and then he gained consciousness and stared on the roof and said اللهم الرفيق الاعلى “Allah is a great companion” and I (Aisha (رضی اللہ عنھا) said now the Prophet (ﷺ) would not accompany us and I realized that it is what he used to say that “Allah does not make any Prophet die until He (Allah) discloses him his place in the paradise)”. According to the narration of Aisha (may Allah please with her) the last sentence of the Prophet (ﷺ) is اللهم الرفيق الاعلى

This hadith clarifies that before death every Prophet gets to see his place (that he will get after his death). Did the Prophet (ﷺ) get to see his place that he was to be awarded after death? Have a look at the following hadith:

Hadith no.2

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ ، حَدَّثَنَا أَبُو رَجَاءٍ ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ , قَالَ :    كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى صَلَاةً أَقْبَلَ عَلَيْنَا بِوَجْهِهِ , فَقَالَ : مَنْ رَأَى مِنْكُمُ اللَّيْلَةَ رُؤْيَا ؟ , قَالَ : فَإِنْ رَأَى أَحَدٌ قَصَّهَا ، فَيَقُولُ : مَا شَاءَ اللَّهُ ، فَسَأَلَنَا يَوْمًا , فَقَالَ : , هَلْ رَأَى أَحَدٌ مِنْكُمْ رُؤْيَا ؟ , قُلْنَا : لَا ، قَالَ : لَكِنِّي رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي ، فَأَخَذَا بِيَدِي فَأَخْرَجَانِي إِلَى الْأَرْضِ الْمُقَدَّسَةِ ، فَإِذَا رَجُلٌ جَالِسٌ وَرَجُلٌ قَائِمٌ بِيَدِهِ كَلُّوبٌ مِنْ حَدِيدٍ ، قَالَ بَعْضُ أَصْحَابِنَا : عَنْ مُوسَى ، إِنَّهُ يُدْخِلُ ذَلِكَ الْكَلُّوبَ فِي شِدْقِهِ حَتَّى يَبْلُغَ قَفَاهُ ، ثُمَّ يَفْعَلُ بِشِدْقِهِ الْآخَرِ مِثْلَ ذَلِكَ ، وَيَلْتَئِمُ شِدْقُهُ هَذَا فَيَعُودُ فَيَصْنَعُ مِثْلَهُ ، قُلْتُ : مَا هَذَا ؟ , قَالَا : انْطَلِقْ ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى رَجُلٍ مُضْطَجِعٍ عَلَى قَفَاهُ وَرَجُلٌ قَائِمٌ عَلَى رَأْسِهِ بِفِهْرٍ أَوْ صَخْرَةٍ فَيَشْدَخُ بِهِ رَأْسَهُ ، فَإِذَا ضَرَبَهُ تَدَهْدَهَ الْحَجَرُ فَانْطَلَقَ إِلَيْهِ لِيَأْخُذَهُ ، فَلَا يَرْجِعُ إِلَى هَذَا حَتَّى يَلْتَئِمَ رَأْسُهُ ، وَعَادَ رَأْسُهُ كَمَا هُوَ , فَعَادَ إِلَيْهِ فَضَرَبَهُ ، قُلْتُ : مَنْ هَذَا ؟ , قَالَا : انْطَلِقْ ، فَانْطَلَقْنَا إِلَى ثَقْبٍ مِثْلِ التَّنُّورِ أَعْلَاهُ ضَيِّقٌ , وَأَسْفَلُهُ وَاسِعٌ يَتَوَقَّدُ تَحْتَهُ نَارًا ، فَإِذَا اقْتَرَبَ ارْتَفَعُوا حَتَّى كَادَ أَنْ يَخْرُجُوا ، فَإِذَا خَمَدَتْ رَجَعُوا فِيهَا وَفِيهَا رِجَالٌ وَنِسَاءٌ عُرَاةٌ ، فَقُلْتُ : مَنْ هَذَا ؟ , قَالَا : انْطَلِقْ ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى نَهَرٍ مِنْ دَمٍ فِيهِ رَجُلٌ قَائِمٌ عَلَى وَسَطِ النَّهَرِ ، قَالَ يَزِيدُ : وَوَهْبُ بْنُ جَرِيرٍ ، عَنْ جَرِيرِ بْنِ حَازِمٍ ، وَعَلَى شَطِّ النَّهَرِ رَجُلٌ بَيْنَ يَدَيْهِ حِجَارَةٌ ، فَأَقْبَلَ الرَّجُلُ الَّذِي فِي النَّهَرِ فَإِذَا أَرَادَ أَنْ يَخْرُجَ رَمَى الرَّجُلُ بِحَجَرٍ فِي فِيهِ فَرَدَّهُ حَيْثُ كَانَ ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَ رَمَى فِي فِيهِ بِحَجَرٍ فَيَرْجِعُ كَمَا كَانَ ، فَقُلْتُ : مَا هَذَا ؟ قَالَا : انْطَلِقْ ، فَانْطَلَقْنَا حَتَّى انْتَهَيْنَا إِلَى رَوْضَةٍ خَضْرَاءَ فِيهَا شَجَرَةٌ عَظِيمَةٌ وَفِي أَصْلِهَا شَيْخٌ وَصِبْيَانٌ ، وَإِذَا رَجُلٌ قَرِيبٌ مِنَ الشَّجَرَةِ بَيْنَ يَدَيْهِ نَارٌ يُوقِدُهَا ، فَصَعِدَا بِي فِي الشَّجَرَةِ وَأَدْخَلَانِي دَارًا لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا فِيهَا رِجَالٌ شُيُوخٌ , وَشَبَابٌ , وَنِسَاءٌ , وَصِبْيَانٌ ، ثُمَّ أَخْرَجَانِي مِنْهَا فَصَعِدَا بِي الشَّجَرَةَ فَأَدْخَلَانِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ فِيهَا شُيُوخٌ وَشَبَابٌ ، قُلْتُ : طَوَّفْتُمَانِي اللَّيْلَةَ فَأَخْبِرَانِي عَمَّا رَأَيْتُ ، قَالَا : نَعَمْ ، أَمَّا الَّذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ يُحَدِّثُ بِالْكَذْبَةِ فَتُحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الْآفَاقَ فَيُصْنَعُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ ، وَالَّذِي رَأَيْتَهُ يُشْدَخُ رَأْسُهُ فَرَجُلٌ عَلَّمَهُ اللَّهُ الْقُرْآنَ فَنَامَ عَنْهُ بِاللَّيْلِ وَلَمْ يَعْمَلْ فِيهِ بِالنَّهَارِ يُفْعَلُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ ، وَالَّذِي رَأَيْتَهُ فِي الثَّقْبِ فَهُمُ الزُّنَاةُ ، وَالَّذِي رَأَيْتَهُ فِي النَّهَرِ آكِلُوا الرِّبَا وَالشَّيْخُ فِي أَصْلِ الشَّجَرَةِ إِبْرَاهِيمُ عَلَيْهِ السَّلَام وَالصِّبْيَانُ حَوْلَهُ فَأَوْلَادُ النَّاسِ وَالَّذِي يُوقِدُ النَّارَ مَالِكٌ خَازِنُ النَّارِ ، وَالدَّارُ الْأُولَى الَّتِي دَخَلْتَ دَارُ عَامَّةِ الْمُؤْمِنِينَ ، وَأَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ وَأَنَا جِبْرِيلُ وَهَذَا مِيكَائِيلُ فَارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي فَإِذَا فَوْقِي مِثْلُ السَّحَابِ ، قَالَا : ذَاكَ مَنْزِلُكَ ، قُلْتُ : دَعَانِي أَدْخُلْ مَنْزِلِي ، قَالَا : إِنَّهُ بَقِيَ لَكَ عُمُرٌ لَمْ تَسْتَكْمِلْهُ فَلَوِ اسْتَكْمَلْتَ أَتَيْتَ مَنْزِلَكَ   

( بخاری ، کتاب الجنائز)

Narrated Samura bin Jundab (رضی اللہ عنھا): Whenever the Prophet (ﷺ) finished the dawn prayer, he would face us and ask, who amongst you had a dream last night?   So if anyone had a dream he would narrate it. One day, he asked us whether anyone of us had seen a dream. We replied in negation. The Prophet (ﷺ) said, ‘But I had seen last night that two men came to me, caught hold of my hands, and took me to the Sacred Land. There, I saw a person sitting and another standing with an iron hook in his hand pushing it inside the mouth of the former till it reached the jawbone, and then tore off one side of his cheek, and then did the same with the other side; in the meantime, the first side of his cheek became normal again and then he repeated the same operation. I said, ‘What is this?’ They told me to proceed on and we went on till we came to a man lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the lying man, with that stone. Whenever he struck him, the stone rolled away. The man went to pick it up and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said, ‘Who is this?’ They told me to proceed on; so we proceeded on and passed by a hole like an oven; with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted to such an extent that they about to get out of it, and whenever the fire got quieter, the people went down into it, and there were naked men and women in it. I said, ‘Who is this?’ They told me to proceed on. So we proceeded on till we reached a river of blood and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so whenever he wanted to come out the other would throw a stone in his mouth, and he would retreat to his original position. I asked, ‘What is this?’ They told me to proceed on and we did so till we reached a well-flourished green garden having a huge tree and near its root was sitting an old man with some children. (I saw) Another man near the tree with fire in front of him and he was kindling it up. Then they (i.e. my two companions) made me climb up the tree and made me enter a house, better than which I have ever seen. In it were some old men and young men, women, and children. Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first) containing old and young people. I said to them (i.e. my two companions), ‘You have made me ramble all the night. Tell me all about that I have seen.’ They said, ‘Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of the Qur’an but he used to sleep at night and did not use to act upon it by day, and so this punishment will go on till the Day of Resurrection. And those you saw in the hole like oven were adulterers (those men and women who commit illegal sexual intercourse). And those you saw in the river of blood used to eat riba (usury/interest). And the old man who was sitting at the base of the tree was the Prophet Abraham () and the little children around him were the offspring of the human beings. And the one who was kindling the fire was Maalik, the gatekeeper of the Hell-fire. And the first house in which you have gone was the house of the common believers (Muslims), and the second house was of the martyrs. I am Gabriel and this is Mikail. Raise your head.’ I raised my head and saw a thing like a cloud over me. They said, ‘That is your place.’ I said, ‘Let me enter my place.’

They said ‘You still have some life which you have not yet completed, and when you have completed (that remaining portion of your life) you will then enter your place

In this hadith, the Prophet (ﷺ) has been shown with the reward or torment that people get after their death, the houses of Muslims and Martyrs and in the end, the designated place of the Prophet (ﷺ) has been shown to him and when the Prophet (ﷺ) asked the angels to let him enter his place so angels said “You still have some life which you have not yet completed, and when you have completed (that remaining portion of your life) you will then enter your place” means till then the Prophet (ﷺ) had some portion of his life in the world, he couldn’t enter his place. However, this is the place of eternity (after death), when he had completed his life in the world he went to his place in paradise as described in the following hadith:

Hadith no.3

عَنْ أَنَسٍ قَالَ لَمَّا ثَقُلَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَلَ يَتَغَشَّاهُ فَقَالَتْ فَاطِمَةُ ؓ  وَا کَرْبَ أَبَاهُ فَقَالَ لَهَا لَيْسَ عَلَی أَبِيکِ کَرْبٌ بَعْدَ الْيَوْمِ فَلَمَّا مَاتَ قَالَتْ يَا أَبَتَاهُ أَجَابَ رَبًّا دَعَاهُ يَا أَبَتَاهْ مَنْ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهْ يَا أَبَتَاهْ إِلَی جِبْرِيلَ نَنْعَاهْ فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ عَلَيْهَا السَّلَام يَا أَنَسُ أَطَابَتْ أَنْفُسُکُمْ أَنْ تَحْثُوا عَلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ التُّرَابَ

( بخاری ، کتاب المغازی ، بَابُ مَرَضِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَوَفَاتِهِ )

“Anas bin Malik (رضی اللہ عنہ) narrated that the Prophet (ﷺ) lost consciousness due to serious illness. Fatima (رضی اللہ عنھا) began saying ” Alas! My father has such excruciating suffering (aches and pains)”. The Prophet (ﷺ) said ” This will not be there after today.”  Later on when the Prophet (ﷺ) passed away Fatima (رضی اللہ عنھا) said ” O my father! You went towards Allah on His call. O my father! You went to your place in the paradise of Al-Firdous.” She further said, “We give news of your death to Jabriel “. And when the Prophet (ﷺ) had been buried, she (Fatima) said to Anas (), ” How you could have liked to conceal the Prophet () underneath the soil.”

Summary of the ahadeeth:

1)            Hadith 1 clarifies that before death, every Prophet is shown the place that he is going to get. And he is given the choice of more life in the world or to return to his Creator and get his place in the paradise. This is also proven by the hadith of Sahih Bukhari when Musa () was also given such a choice.

2)            In hadith 2, the designated places of the human beings were shown as well as the designated place of the Prophet (ﷺ), and that was above the place of martyrs. But the Prophet () was not allowed to enter his place because he was to enter only after his death.

3)            According to the first hadith the Prophet (ﷺ) choose the company of Allah instead of worldly people. In the third hadith, as soon as the Prophet () died, Fatima () cried saying that ” O father! You went to your Creator upon His call. O Father! You went to your place in the paradise of Al-Firdous.” And further said, ” We give news of your death to Gabriel.” Because she doubted that Gabriel may also not know about the Prophet’s death but after all the Prophet (may Peace Be Upon Him) went to his place in paradise. Just the same thing has been described in the Surat Al-Nahl that “Here the true believer dies and the next moment he enters the paradise”.

How clear it is that the Prophet (ﷺ) is not in the grave located in Madinah. Rather he is alive in the paradise of Al-Firdous and that is a matter of Al-Barzakh (the barrier between the mortal life and the Day of Resurrection).

Was the Prophet (ﷺ) revived in his grave after his demise?

عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا زَوْجِ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَاتَ وَأَبُو بَکْرٍ بِالسُّنْحِ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا کَانَ يَقَعُ فِي نَفْسِي إِلَّا ذَاکَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ فَجَائَ أَبُو بَکْرٍ فَکَشَفَ عَنْ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا وَالَّذِي نَفْسِي بِيَدِهِ لَا يُذِيقُکَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَی رِسْلِکَ فَلَمَّا تَکَلَّمَ أَبُو بَکْرٍ جَلَسَ عُمَرُ فَحَمِدَ اللَّهَ أَبُو بَکْرٍ وَأَثْنَی عَلَيْهِ وَقَالَ أَلَا مَنْ کَانَ يَعْبُدُ مُحَمَّدًا صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّ مُحَمَّدًا قَدْ مَاتَ وَمَنْ کَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ وَقَالَ إِنَّکَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ وَقَالَ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَی أَعْقَابِکُمْ وَمَنْ يَنْقَلِبْ عَلَی عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاکِرِينَ قَالَ فَنَشَجَ النَّاسُ يَبْکُونَ  ۔ ۔ ۔ ۔ ۔ ۔

( بخاری، کتاب اصحاب النبی ﷺ بَابُ قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا»)

“Aisha (رضی اللہ عنھا) narrated that when the Prophet (ﷺ) died, Abu Bakar (رضی اللہ عنہ) was at the place called Sakh. And Umer (رضی اللہ عنہ) swore by Allah and said the Prophet (ﷺ) had not died. Aisha (رضی اللہ عنہا) says that Umer (رضی اللہ عنہ) said ” I thought in my heart that Allah will revive the Prophet (ﷺ) and he will cut the hands and feet of the hypocrites”. At the same time Abu Bakar (رضی اللہ عنہ) came and he opened the shroud of the Prophet (ﷺ) and kissed him and addressed that my parents are sacrificed upon you, you [Prophet (ﷺ)] were pure in your life and after death too. I swear by Allah who holds my life, Allah will not give you death twice”. And in another hadith of Bukhari, there is an addition of the words “the only one death that was in his fate has come to him”. After that Abu Bakar (رضی اللہ عنہ) came outside and said to Umer (رضی اللہ عنہ) that “O who swears, do not hurry”. However, Umer (رضی اللہ عنہ) sat down when Abu Bakar (رضی اللہ عنہ) began speaking. Then Abu Bakar (رضی اللہ عنہ) praised Allah and said:

“! Whosoever used to worship Muhammed (ﷺ), now the Prophet has died.”And whosoever worships only Allah (alone) so Allah is Ever-Living who will never die. And Allah says ” Muhammed is merely the messenger, and many messengers have passed before him. If only he died or martyred, would you people turn back on your heels? And whoever will turn back, he cannot harm Allah and Allah will give reward to His grateful men” and when the people listened to this, they began crying.

Another narration mentions:

۔ ۔ ۔ ۔وَقَالَ وَاللَّهِ لَکَأَنَّ النَّاسَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ أَنْزَلَ هَذِهِ الْآيَةَ حَتَّی تَلَاهَا أَبُو بَکْرٍ فَتَلَقَّاهَا مِنْهُ النَّاسُ کُلُّهُمْ فَمَا أَسْمَعُ بَشَرًا مِنْ النَّاسِ إِلَّا يَتْلُوهَا فَأَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّ عُمَرَ قَالَ وَاللَّهِ مَا هُوَ إِلَّا أَنْ سَمِعْتُ أَبَا بَکْرٍ تَلَاهَا فَعَقِرْتُ حَتَّی مَا تُقِلُّنِي رِجْلَايَ وَحَتَّی أَهْوَيْتُ إِلَی الْأَرْضِ حِينَ سَمِعْتُهُ تَلَاهَا عَلِمْتُ أَنَّ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ مَاتَ

( بخاری کتاب المغازی ، باب :مرض النبی ﷺ و وفاتہ )

Abdullah bin Abbas (رضی اللہ عنہما) says “…….when Abu Bakar (رضی اللہ عنہ) recited this verse then it felt like that none had known this verse and after that everyone was reciting the same verse”. (Zahri says Saeed bin Musab said) Umer (رضی اللہ عنہ) said ” as I listened to Abu Bakar (رضی اللہ عنہ) reciting this verse my knees buckled and I became powerless and none supported me until I dropped down to earth, That was the time I came to realize that Allah’s Prophet has died”.

It is, thus, known through these ahadeeth that the Sahaba of the holy Prophet (ﷺ) did not believe that the Prophet (رضی اللہ عنہ) was given death just for a moment, rather saying of Abu Bakar ( رضی اللہ عنہ ) that ” Allah will not give the death to His Prophet twice” means neither the spirit of the holy Prophet (ﷺ) will be returned to his body now nor he will be revived in the grave nor he will be given death again after revival in the grave. While death is mandatory for every human being then they will be resurrected in the hereafter and the same rule applies to Prophets. Moreover, in another hadith of Bukhari, there is an addition that the only death that was written for the Prophet (ﷺ) has finally met him then.

The founder of the sect Ahle-hadith and their other ulema say that it appears in a narration that the Prophet (ﷺ) said that when someone pays me salam (greeting), Allah returns my soul to the worldly grave and I reply to the said salam.”  It is submitted that the companions of the Prophet (ﷺ) did not have such kind of belief and on the contrary, they believed that the Prophet (ﷺ) would not be given the mortal life in this world again.

Abu Bakar’s (رضی اللہ عنہ) reciting the verse of the Quran, Umar’s (رضی اللہ عنہ) falling down on his feet and Sahaba’s ( رضی اللہ عنہم اجمعین) crying is the proof that they all believed that the Prophet (ﷺ) had died and got separated from us”.

As for the summary of the narrated hadiths, none of the Prophets is given death unless he is shown his designated place in the paradise. Also, the Prophet (ﷺ) was shown the place that he was about to be awarded just after the completion of his mortal life and he gave priority to the companionship of Allah Ta’ala instead of the company of the living people, and after all, like all other human beings, the death law was also imlemented for the Prophet (ﷺ). Sahaba (رضی اللہ عنہم اجمرین) listened to the address of Abu Bakar (), verses of the Quran were presented as the evidence, and all of them acknowledged this reality that the Prophet () had died. The silent consensus of the Sahaba (رضی اللہ عنہم اجمعین) has become the proof until the Day of Resurrection, otherwise, the sahaba would not have buried the Prophet (ﷺ) and concluding that they (Sahaba) believed that the Prophet (ﷺ) had gone towards his Creator in his place in the paradise of Al-Firdous.

The clear statement of the Quran and authentic ahadeeth of the Prophet (ﷺ) all are in front of you and despite this, all of the sects believe the Prophet (ﷺ) is alive in his grave situated in the city of Madinah. Have a look:

Beliefs of the Sectarians regarding the demise of the Prophet (ﷺ)

The belief of the Deoband sect:

According to us and our ulema, the Prophet (ﷺ) is alive in his holy grave and his life is like that of world without any responsibility. This life is a special one, not that of the barrier برزخی (not having any barrier between the worldly life and the day of resurrection) for the Prophet (ﷺ), all other Prophets and the martyrs.

Reference:)Aqaid-e-ulema-e-Deoband aur Hassam-ul-Harmain, by Darul Ishaat, page 221)

How clearly the Deobandi sectarians have declared in clear words that the Prophet () is alive like a normal life in his grave in Madina. Fifty scholars of the Deoband and others like-minded ones from Arab world, have signed with stamp on this book that these are our beliefs. So far just one of the believes has been described to you.

The belief of the founder and aalim of the Ahle-hadith sect:

“And this saying is also incorrect that the soul of the Prophet (ﷺ) patrols around and visits all homes and places. Because, in the Chapter of Salat over the Prophet (ﷺ), Mishkat with reference to Sunan AL-Nasai and Al-Darimi, Ibn Masood narrated directly from the Prophet (ﷺ) that: “Allah has appointed some angels who patrol the whole world and whoever from my ummah, utters the salat (darood) for me, those angels bring those words of salat and salam to me”.

Also, Abu Huraira ( رضی اللہ عنہ ) narrated directly from the Prophet (ﷺ): من صلی عند قبری سمعۃو من صلی علی نائیاابلغہ: .  (Al-Baihaqi fi Sha’bil Iman) “Whoever utters the prayers for me near my grave, I listen to them myself and one who says the prayers for me from far away, those are brought to me meaning by the angels”. Therefore, if the soul of the Prophet (ﷺ) were patrolling around all homes and all places, then this would have appeared in the ahadeeth that wherever I am remembered or salam and prayers are said for me, I can hear them (directly) or get present there and there was no need for the angels to deliver “.

 (Fatawa Naziriya Part one; page no.706)

Meaning thereby that according to Mian Nazir Dahlvi, the Prophet (ﷺ) is not present everywhere, but his soul resides in his grave in Madinah means he is alive there. Further comments on this weak hadith which the founder of the sect of Ahle-hadith is trying to make the basis for the soul to be present in the grave of Madina thus proving that the Prophet (ﷺ) is alive, is contained in another article ‘Al-salat wa al-salam ala al-Nabi’ (ﷺ).

Remember that there is only one description in the Quran and Hadith of the Prophet (ﷺ) that after death the soul cannot be returned to the world till the Day of Resurrection. Now if the soul of the Prophet (ﷺ) is present in the grave of Madinah as if he is alive there and listens to people’s salam and replying them.

The belief of (Syed Abul A’la Maududi) the founder of the Jammat-e-Islami:

“And the existence of the Prophet (ﷺ) in the world will remain till the Day of Resurrection because his Prophet hood is valid till the Day of Resurrection. Moreover, the Prophet (ﷺ) is still alive at this time, even though the state of this life is different from the former one. And the argument for the difference between these two lives is ridiculous and useless because it neither affects the Muslim’s religious or worldly deeds, nor the Prophet (ﷺ) himself or his companions liked such needless discussion, rather they forbade to discuss these things”.

“To summarize, the live existence of the Prophet (ﷺ) in his grave and the establishment of his Prophet hood till the Day of Resurrection is a proof of his residing in the world till the Day of Resurrection. Thus, this ummat will be safe from torment until the Day of Resurrection”.

(‘Tauba aur Istighfar ki Haqeeqat Quran aur Hadith ki roshni main’ by Syed Abul A’la Maududi, Page 38)

Now, did you notice the belief of Syed Abul A’la Maududi, that how he has rejected the Quran and authentic ahadeeth by his verbosity. And the basis of his creed is the returning of soul to the worldly grave that we have discussed in the article “Torment of the Grave”. The false belief of returning of the soul has tried to prove life in this worldly grave. Ms. Farhat Hashmi has described this in her bookمیرا جینا میرا مرنا  ‘My Life and My Death’ on pages 63 to 78 but she has not explained the Quran and authentic ahadeeth concerning this matter at all, rather she made the basis those false narrations, that are brought to prove the life in this worldly grave, to give them exactly this belief that the soul is returned in this grave and the dead is brought to life again.

On one side is the Quran and on the other are the books of ulema, on one side is the religion of Islam and on the other, is the religion of sectarianism. Actually the life in the worldly grave has become the foundation of polytheism (shirk) today. The scholars of these false sects have provided this foundation. Based on weak, fabricated and mythical narrations, first the Prophets have been declared alive in the worldly graves instead of being in paradise, then every dead got alive. Then challenging the unicity of Allah, they enthroned someone to be the mushkil-kusha (who removes their difficulties) and someone as the ghausul azam (the greatest helper); today someone is ‘data’ (the provider); someone ghareeb nawaz (one who blesses the poor).

Today, why is this unfortunate ummat, after abandoning their Ever-Living Lord, is engaged in pleasing the dead people? Because they (dead) are considered alive. Allah Ta’ala says ” And whom they worship besides Allah have not created anything, rather they have been created themselves, they are dead, there is not even a sign of life in them, they don’t even know when they will be revived.” (Surat Al-Nahl; verse;21/22)

Is this possible that someone really believes them dead but still calls them as their one who fulfills their needs and solver of their difficulties who have become dust mixed with the soil dead, calls them? And also go to the graves to pay them salaam and celebrate their days and calls them for help?

The wives of the Prophet (ﷺ) and their inheritance

Here another matter must also be explained as to why the wedding with the wives of the Prophet (ﷺ) after His death is illegitimate? Could it be the reason that the Prophet (ﷺ) is alive or there is any other cause? Like this, it should also be discussed why his inheritance was not distributed because these claims are being made to prove him alive in his grave. Allah says in Surat Al-Ahzab; verse 6:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ

(الاحزاب  :6)

Indeed, the Prophet is preferable for the believers to their selves, and the Prophet’s wives are their mothers.

Now can anyone imagine marrying the wives of the Prophet () as they have been declared our mothers?

Like this the Prophet (ﷺ) said regarding inheritance:

“لا نورث ماترکنا صدقہ”

“We (Prophets) what leave behind are alms”.

(Sahih Al-Bokhari, Book of the Battles, Chapter Battle of Khyber)

The book of Allah clears that why wedding with the wives of the Prophet () is illegitimate and why their inheritance is not distributed.

 None of the companions (رضی اللہ عنہم اجمعین) of the Prophet (ﷺ) believed that the Prophet is alive in his grave:

عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، قَالَتْ : دَعَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاطِمَةَ عَلَيْهَا السَّلَام فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ فَسَارَّهَا بِشَيْءٍ فَبَكَتْ ، ثُمَّ دَعَاهَا فَسَارَّهَا بِشَيْءٍ فَضَحِكَتْ ، فَسَأَلْنَا عَنْ ذَلِكَ ، فَقَالَتْ : سَارَّنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ يُقْبَضُ فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ فَبَكَيْتُ ، ثُمَّ سَارَّنِي فَأَخْبَرَنِي أَنِّي أَوَّلُ أَهْلِهِ يَتْبَعُهُ فَضَحِكْتُ

( بخاری، کتاب المغازی، باب: مرض النبی ﷺ و وفاتہ )    .

 Aisha ( رضی اللہ عنہا) says that: “The Prophet (ﷺ) called Fatima (رضی اللہ عنہا) during his fatal illness and told her something secretly and she wept. Then he called her again and told her something secretly, and she started laughing. When we asked her about that, she said ” The Prophet (ﷺ) first told me secretly that he would expire in that disease in which he  later died, so I wept; then he told me secretly that I would be the first of his family to follow him, so I laughed at that time.

Narrated mother of the believers Aisha ( رضی اللہ عنہا) that Prophet (ﷺ) said, أَسْرَعُكُنَّ لَحَاقًا بِي أَطْوَلُكُنَّ يَدًا “The one who has the longest hands among you will meet me first of all” فَكَانَتْ أَطْوَلَنَا يَدًا زَيْنَبُ، لِأَنَّهَا كَانَتْ تَعْمَلُ بِيَدِهَا وَتَصَدَّقُ so all the wives of the Prophet started measuring their hands to see whose hands are longest. Aisha (رضی اللہ عنہا) said, “among us Zainab’s hands were longest because she would work hard with her hands and give alms and charity”.

( مسلم ،فضائل کا بیان، فضائل زینب ؓ )

The Prophet (ﷺ) had clearly said that Fatima and Zainab (رضی اللہ عنہما) both will meet me before all the others. Sahaba (رضی اللہ عنہم اجمعین) must have known this statement of the Prophet (ﷺ), and they did believe that the Prophet (ﷺ) was alive in the paradise of Al-Firdous and not in the grave located in Madinah. If they had believed that the Prophet (ﷺ) is alive in the hujra (small apartment) of Aisha (رضی اللہ عنہا), then they must have buried Fatime and Zainab (رضی اللہ عنہما) with him so as to be close to him before all the others. That was not the case.  This is the proof that they never believed the Prophet (ﷺ) is alive in the worldly grave in Madina.

The result of being distant from the Quran and authentic ahadeeth of the Prophet (ﷺ) is that such-like beliefs of Jews and Hindus are being considered to be the part of Islam and people are following them.

This article has been written with the motivation that the reality is exposed to common people. May Allah Ta’ala facilitate us to understand and accept the truth.