❖ Question:
Are the Prophets alive and omnipresent (ḥāḍir wa nāẓir)?
On the night of Mi’raj, the Prophet ﷺ saw Mūsā (عليه السلام) praying in his grave — does this prove that Prophets are alive and omnipresent? Please provide an answer supported by authentic evidences.
Jazākum Allāhu Khayran.
❖ Answer:
Al-ḥamdu lillāh, and blessings and peace be upon the Messenger of Allāh. To proceed:
🌌 The Concept of the Realm of Barzakh
Allah ﷻ has created a new realm after death, known as ‘Ālam al-Barzakh.
It is an intermediate stage that will last until the Day of Judgment.
✔ In this realm, the souls of believers and disbelievers receive reward or punishment according to their deeds.
✔ The Qur’an and authentic Ahādīth frequently mention this realm.
✿ The State of the Souls of Martyrs and the Righteous
① Provision being granted to the souls of the martyrs
② The souls of the righteous being raised to ‘Illiyyīn
③ Facing either torment or comfort in the grave
These all affirm the reality of the Barzakh.
📖 Evidence from the Qur’an
﴿حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ. لَعَلِّىٓ أَعْمَلُ صَـٰلِحًۭا فِيمَا تَرَكْتُ كَلَّآ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ﴾
(Sūrat al-Mu’minūn: 100)
Translation:
“Until, when death comes to one of them, he says: ‘My Lord, send me back so that I may do righteous deeds in that which I left behind.’ No! It is but a word he is saying; and behind them is a barrier (Barzakh) until the Day they are resurrected.”
🔸 This verse clearly establishes that after death, a veil is placed between the deceased and the living, cutting off their connection with the worldly realm.
🌠 Mūsā (عليه السلام) Praying in His Grave on the Night of Mi‘rāj
✔ On the night of Mi‘rāj, the Prophet ﷺ saw Mūsā (عليه السلام) praying in his grave.
✔ This incident falls under the category of miracles (mu‘jizāt).
✔ A miracle is an extraordinary occurrence that contradicts normal laws and is manifested by the will of Allah.
✧ Nature of Miraculous Events
Such as:
➤ The existence of al-Burāq
➤ The ascension through the heavens
➤ The visions of Paradise and Hell
These are all miraculous and beyond the grasp of intellect.
🛑 Therefore, it is incorrect to derive any legal rule or doctrinal belief from such miraculous occurrences.
👉 Hence, seeing Mūsā (عليه السلام) praying in his grave cannot be used as proof that Prophets possess worldly life or omnipresence.
📖 Denial of the Prophets’ Earthly Life from the Qur’an
﴿إِنَّكَ مَيِّتٌۭ وَإِنَّهُم مَّيِّتُونَ﴾
(Sūrat az-Zumar: 30)
Translation:
“Verily, you (O Prophet ﷺ) will die, and they (also) will die.”
This verse affirms that the Prophet ﷺ and all human beings are subject to death.
🕌 Consensus of the Companions (Ijmā‘ of Ṣaḥābah)
✔ The entire body of Ṣaḥābah agreed upon the fact that the Prophet ﷺ passed away and did not return to worldly life.
🔍 Reference:
Ṣaḥīḥ al-Bukhārī, Book of Virtues, Chapter: The saying of the Prophet ﷺ “If I were to take a Khalīl…”, Ḥadīth 3394
🚫 Claim of Prophets Being Alive and Omnipresent (ḥāḍir wa nāẓir)
✔ There is no authentic narration with a sound chain of transmission
✔ That proves Prophets are alive in their graves as they were in worldly life
✔ Or that they are aware of the deeds of the people on earth
✅ Conclusion
① The Prophets, peace be upon them, certainly have a spiritual presence in the realm of Barzakh
② However, this life is not like worldly life
③ They are not omnipresent nor aware of the actions of the living
④ The incident of Mūsā (عليه السلام) praying in his grave is a miraculous event, and no theological ruling can be derived from it
وَبِاللّٰهِ التَّوْفِيق
