❖ 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
