By: Ghulam Mustafa Zaheer Ameenpuri (Hafizahullah)
✿ Allah, the Lord of Glory, says:
"We have not granted any human before you immortality; if you die, will they live forever? Every soul shall taste death, and We test you with good and evil as a trial; and to Us, you shall return."
◈ Sunni Imam and Mufassir Ibn Jarir Tabari (رحمه الله) explains this verse as:
"Allah Almighty says to His Prophet Muhammad (PBUH): 'We did not grant immortality to any of the sons of Adam before you, O Muhammad, so that you would be made immortal in this world. You, too, will surely die, just as our previous messengers did.'"
✿ In another place, Allah says:
"(O Prophet) Verily, you are going to die, and surely, they (the disbelievers) will also die."
◈ Hafiz Ibn Kathir (رحمه الله), a Sunni Mufassir, writes:
"This verse is one of the verses that Abu Bakr as-Siddiq (رضي الله عنه) used as evidence when the Prophet (PBUH) passed away. Through this verse, people came to accept the reality of his death. Along with this verse, Abu Bakr also recited:
'Muhammad is but a Messenger, messengers have passed away before him. So if he dies or is killed, will you turn back on your heels?' [3:144]
The meaning of this verse is that all people will inevitably leave this world and gather before Allah in the Hereafter, where they will dispute over their matters of Tawheed (monotheism) and Shirk (polytheism) in front of Allah, who will decide between them."
[Tafsir Ibn Kathir: 6/488]
↰ The aforementioned verses clearly discuss death after the worldly life.
After death, the next phase of life begins—the life of the Hereafter, which is essentially the realm of reward and punishment. A person who enters this realm no longer maintains any worldly connection with those still alive, as the afterlife is a distinct form of existence. The life in the grave is the beginning of the afterlife.
Many have gone astray due to extremes in their understanding of this afterlife. Some, in their excess, have entirely denied the existence of this life, while others have exaggerated it, likening it to the worldly life. However, those who promote such ideas use an unsubstantiated slogan and have attached a baseless exclusivity to this concept.
The truth lies in the moderate understanding that the Qur'an and Sunnah provide. According to the Shari'ah, everyone experiences the life of the grave—both the righteous and the sinful—though the state of this life varies in terms of its degree. The life of the Prophets and martyrs is the highest and most honored, while the life of the disbelievers is the worst. However, this life is entirely afterlife, not like the worldly life.
As an example:
◈ Hani Mawla Uthman (رحمه الله) narrated:
"Whenever Uthman (رضي الله عنه) stood by a grave, he would cry so much that his beard would become soaked with tears. He was asked: 'You remember Paradise and Hell, but do not cry, yet you cry when you hear about the grave?' He replied, 'The Messenger of Allah (PBUH) said: The grave is the first stage of the stages of the Hereafter. Whoever passes through it safely, what comes after it will be easier for him. And whoever does not pass through it safely, what comes after will be more difficult.'"
[Musnad Ahmad: 1/63; Sunan al-Tirmidhi: 2308; Sunan Ibn Majah: 4267; its chain is Hasan (good).]
↰ This Hadith was graded Hasan by Imam Tirmidhi (رحمه الله), and Sahih al-Isnad by Imam Hakim (رحمه الله), with Hafiz Dhahabi (رحمه الله) agreeing.
This Hadith clearly demonstrates that immediately after death, the life of the Hereafter begins. The grave is one of the stations of the Hereafter, and its life is of the next world, not this worldly life.
❀ Umm al-Mu'minin, Aisha (رضي الله عنها), recounts the last moments of the Prophet's (PBUH) life:
"The miswak fell from his hand, and Allah brought together my saliva and his on that last day of the world and the first day of the Hereafter."
[Sahih Bukhari: 4451]
↰ This statement by Aisha (رضي الله عنها) is also explicit in affirming that the life of the Hereafter begins immediately after death.
Thus, denying the conditions of the grave that we learn from the Qur'an and Hadith is a grave form of ignorance. Even worse is the ignorance of those who equate the afterlife with worldly life or similar, and the worst form of ignorance is to affirm the life of specific individuals after death in a worldly-like manner while denying the life of others in the grave altogether.
The doctrine of "Hayat al-Nabi" (the Prophet's life) is part of this misguided reasoning. When examining the arguments presented by those who promote this belief, it becomes laughable how they use proofs that apply not just to the Prophets but also to ordinary believers and Muslims.
One example is the Hadith that speaks of the Prophets performing prayers in their graves. Those who proclaim the slogan of "Hayat al-Nabi" (life of the Prophet) present this Hadith with great fervor, assuming that because prayer is a worldly act, the Prophets must have a worldly or similar-to-worldly life in their graves.
However, if performing prayer in the grave signifies worldly or similar-to-worldly life, then these proponents should change their slogan from "Hayat al-Nabi" to "Hayat al-Mu'minin" (life of the believers), as ordinary believers are also proven to pray in their graves. For instance:
❀ Abu Hurairah (رضي الله عنه) narrated that the Messenger of Allah (PBUH) said:
"When the angels speak to a believer in the grave, he will sit up and it will appear to him as if the sun is setting. He will then be asked about the man who was sent among them (Prophet Muhammad). The believer will say: 'Let me pray first.' The angels will say: 'You will pray, but first answer our question.'"
[Sahih Ibn Hibban: 3113; Al-Mustadrak: 1/379-380; its chain is Hasan.]
↰ Imam Hakim graded this Hadith Sahih according to the conditions of Imam Muslim (رحمه الله), and Hafiz Dhahabi (رحمه الله) agreed.
↰ It is clear from this Hadith that if the claim of "Hayat al-Nabi" (life of the Prophet) is based on prayer in the grave, then this claim must also be applied to the ordinary believers. Otherwise, those who hold such beliefs must reconsider their understanding.
Scholars and the Doctrine of "Hayat al-Nabi":
The scholars have made it abundantly clear that the life in the grave (Barzakh) is a distinct and separate form of life—it is by no means like the worldly life or even similar to it. Let us present some excerpts from the scholars:
◈ Hafiz Ibn Abdul-Hadi (رحمه الله) writes:
"Be aware that the returning of the soul to the body after death does not imply a continuous life, nor does it necessitate another life before the Day of Resurrection similar to the known worldly life. Rather, the returning of the soul to the body in Barzakh is a Barzakhi (intermediate) return, which does not negate the term 'death' from the deceased. In the well-known and lengthy Hadith of al-Bara ibn Azib (رضي الله عنه) regarding the punishment and bliss of the grave, it is proven that the soul is returned to the body, but it is also known that it is not continuously there, and this returning does not imply a life that negates the term 'death.' Rather, it is a type of Barzakhi life. Death and Barzakhi life are two names for the same thing (i.e., affirming death does not negate Barzakhi life, just as). Death has various forms, some of which do not negate life, as proven by the authentic Hadith of the Prophet (PBUH) in which he said: 'All praise is due to Allah who gave us life after He caused us to die, and to Him is the resurrection.'
The connection of the soul to the body has different types:
➊ The soul’s connection to the body in this world during wakefulness and sleep.➋ The soul’s connection to the body in Barzakh. The deceased differ in this connection. The connection of the Prophets and Messengers is more perfect than that of the martyrs, and the martyrs’ connection is more perfect than that of other believers who are not martyrs.➌ The soul’s connection to the body on the Day of Resurrection. The returning of the soul to the body in Barzakh does not necessitate a life like the worldly one. Whoever claims this connection implies a worldly life would be going against logic, law, and sensory perception."
[Al-Sarim al-Munki fi al-Radd 'ala al-Subki, p. 223]
"The life of the Prophet (PBUH) after his death is different from his life before death. This is because the life in the Barzakh is one of the unseen matters, the nature of which is only known to Allah. However, it is certain that it differs from worldly life and does not adhere to worldly laws. In this world, a person eats, drinks, breathes, marries, moves, defecates, becomes ill, and speaks. No one can prove that after death, even the Prophets (peace be upon them), including our Prophet Muhammad (PBUH), experience these things."
[Al-Tawassul: Anwaa'uhu wa Ahkaamuhu, p. 65]
◈ Shaykh Al-Albani further elaborates:
"Know that the life proven for the Prophets (عليهم السلام) through this hadith is a Barzakhi (intermediate) life, not a worldly life. Therefore, it is necessary to believe in this without making comparisons, attempting to explain it, or likening it to what we know of life in this world. This is the stance that every believer should take on this matter—belief in what is mentioned in the hadith without adding opinions and analogies to it, as the innovators do. Some have even gone as far as claiming that the Prophet's life in his grave is a real (worldly) life. They say: 'He eats, drinks, and engages with his wives.' However, this is only Barzakhi life, the reality of which is known only to Allah."
[Silsilat al-Ahadith al-Saheehah, 2/190, Hadith: 621]
It is important to note that the life of the martyrs from the Ummah of Muhammad (PBUH), who are not from the ranks of the Companions, is by no means superior to the Barzakhi life of the Companions themselves.
This is why the blessed bodies of the Prophets remain preserved, as seen in the following narrations:
❀ Aws ibn Aws (رضي الله عنه) reported that the Messenger of Allah (PBUH) said:
"Indeed, one of the best of your days is Friday. On that day, Adam was created, the Trumpet will be blown, and the Resurrection will occur. So send blessings upon me frequently on that day, for your blessings are presented to me."
Someone asked, "O Messenger of Allah! How will our blessings be presented to you after you have turned to dust?" He replied:
"Indeed, Allah has forbidden the earth to consume the bodies of the Prophets."
[Musnad Ahmad: 8/4; Sunan Abi Dawood: 1047, 1531; Sunan An-Nasa’i: 1375; Sunan Ibn Majah: 1085, 1636; Fadl al-Salah ‘ala al-Nabi: 22; Authentic chain.]
This hadith was authenticated by Imam Ibn Khuzaymah [1733], Ibn Hibban [910], and others. Imam Hakim (رحمه الله) also graded it as Sahih according to the conditions of Imam Bukhari (رحمه الله), with Hafiz Dhahabi (رحمه الله) agreeing.
◈ Hafiz Ibn Qayyim al-Jawziyyah (رحمه الله) states:
"Anyone who reflects on this chain will have no doubt about its authenticity, as its narrators are reliable, well-known, and their narrations are accepted by the scholars."
[Jala al-Afham: 81]
❀ Anas ibn Malik (رضي الله عنه) reported that when the Companions opened the city of Tustar, they found a man whose nose was as long as a forearm inside a coffin. The people used to seek victory and rain through his intercession. Abu Musa (رضي الله عنه) wrote to Umar ibn al-Khattab (رضي الله عنه) about it. Umar replied: "This is one of the Prophets. Fire does not consume the Prophets, and the earth does not consume their bodies. Bury him in a place known only to you and your companions." Anas added: "So I and Abu Musa buried him in a hidden place."
[Musannaf Ibn Abi Shaybah: 13/27; Authentic chain.]
◈ The great Tabi’i, Abu Aliah (رحمه الله), said:
"The flesh of the Prophets is not consumed by the earth, and wild animals do not eat it."
[Seerah Ibn Ishaq: 66-67, Dar al-Fikr; Dala’il al-Nubuwwah by al-Bayhaqi: 1/382; Authentic chain.]
These ahadith and narrations clearly show that the blessed bodies of the Prophets are not consumed by the earth, but nothing from these proves that they are living in their graves with a worldly or similar life.
"A Bedouin came to the Prophet (PBUH), and the Prophet honored him and said to him: 'Visit us.' So the Bedouin came back to the Prophet, and the Prophet (PBUH) asked him: 'Ask me for what you need.' The Bedouin said: 'A camel to ride and goats to milk for my family.' The Prophet (PBUH) said: 'Are you not capable of being like the old woman of Banu Israel?' The Companions asked, 'Who is the old woman of Banu Israel?' The Prophet said: 'When Musa (عليه السلام) was about to lead the children of Israel out of Egypt, they lost their way. Musa asked, "What is wrong?" Their scholars told him, "Yusuf (عليه السلام) made us swear that when we leave Egypt, we should take his bones with us." Musa asked, "Who knows where his grave is?" They replied, "An old woman from Banu Israel knows." So Musa sent for her, and she came. Musa asked her to guide them to the grave of Yusuf. She said, "I will not do so unless you grant me my reward." Musa asked, "What is your reward?" She replied, "To be with you in Paradise." Musa was reluctant to grant this request, but Allah revealed to him to give her what she asked for. So she led them to the lake where Yusuf’s body was. They drained the water and removed Yusuf's bones. When they carried his body, the way became clear, as bright as the daylight.'"
[Musnad Abu Ya'la: 7254; Tafsir Ibn Abi Hatim (quoted in Tafsir Ibn Kathir: 5/183-184); Authentic chain.]
↰ This hadith was authenticated by Ibn Hibban [723], Imam Hakim [2/404-405], and Hafiz Dhahabi (رحمه الله). Imam Hakim also considered its chain Sahih according to the conditions of Imam Bukhari [2/252].
This evidence further supports the belief that although the bodies of the Prophets are preserved in their graves, they do not experience a worldly life or anything similar to it.
◈ Hafiz Haythami (رحمه الله) writes:
"The narrators of Abu Ya’la's Musnad are the narrators of Sahih Bukhari."
[Majma' al-Zawa’id: 10/170]
↰ At first glance, this hadith may seem to indicate that the blessed body of Prophet Yusuf (عليه السلام) had decayed, leaving only bones. However, this is not the case. In this hadith, the term "bones of Yusuf" does not literally refer to his bones but to his entire blessed body. The term "bones" is used metaphorically to refer to the whole body, a common occurrence in the Arabic language. For example:
❀ Abdullah ibn Umar (رضي الله عنهما) narrated:
"When the body of the Prophet (PBUH) became heavy, Tamim al-Dari (رضي الله عنه) said to him: 'O Messenger of Allah, should I not make a pulpit for you so that you can place your bones (i.e., your blessed body) upon it?' The Prophet (PBUH) replied: 'Certainly.' So, he made a pulpit with two steps."
[Sunan Abi Dawood: 1081; Al-Sunan al-Kubra by Al-Bayhaqi: 3/195; its chain is Hasan]
↰ In this hadith, Tamim al-Dari (رضي الله عنه) used the term "bones" metaphorically for the blessed body of the Prophet (PBUH).
◈ For this reason, Shaykh Al-Albani (رحمه الله) writes:
"From this, I have learned that they would use the term 'bones' while intending the entire body, which is an example of using a part to refer to the whole. Just like Allah says: 'And [recite] the Qur'an at dawn' [17:78], meaning the Fajr prayer. Thus, the confusion is cleared, and all praise is due to Allah."
[Silsilat al-Ahadith al-Sahihah by Al-Albani: 313]
Some people deny the Barzakhi life, while others equate the Barzakhi life of the Prophet (PBUH) to a worldly, material, or physical life. Both of these views are products of extremism and are not supported by the Qur'an and Hadith. None of the pious predecessors (Salaf al-Salih) ever held these views. Therefore, creating division based on such beliefs is incorrect and opposes the established belief of Ahl al-Sunnah.
The Barzakhi life is a matter of the afterlife, which is directly related to Islamic creed. Such matters must be based solely on the Qur'an, Hadith, and the consensus of the Ummah. Speculation and analogy have no place in them.
The balanced and moderate belief, derived from the Qur'an and Sunnah, is that every person is granted a Barzakhi life, without any exceptions. However, this life is entirely related to the Hereafter. Equating the Barzakhi life of Prophets and martyrs to a worldly or similar life contradicts the Qur'an and Sunnah.
May Allah grant us the ability to align our beliefs with the Qur'an and Sunnah.
✿ Allah, the Lord of Glory, says:
وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ [21:34-35]
"We have not granted any human before you immortality; if you die, will they live forever? Every soul shall taste death, and We test you with good and evil as a trial; and to Us, you shall return."
◈ Sunni Imam and Mufassir Ibn Jarir Tabari (رحمه الله) explains this verse as:
"Allah Almighty says to His Prophet Muhammad (PBUH): 'We did not grant immortality to any of the sons of Adam before you, O Muhammad, so that you would be made immortal in this world. You, too, will surely die, just as our previous messengers did.'"
✿ In another place, Allah says:
اِنَّكَ مَيِّتٌ وَّاِنَّهُمْ مَّيِّتُونَ [39:30]
"(O Prophet) Verily, you are going to die, and surely, they (the disbelievers) will also die."
◈ Hafiz Ibn Kathir (رحمه الله), a Sunni Mufassir, writes:
"This verse is one of the verses that Abu Bakr as-Siddiq (رضي الله عنه) used as evidence when the Prophet (PBUH) passed away. Through this verse, people came to accept the reality of his death. Along with this verse, Abu Bakr also recited:
'Muhammad is but a Messenger, messengers have passed away before him. So if he dies or is killed, will you turn back on your heels?' [3:144]
The meaning of this verse is that all people will inevitably leave this world and gather before Allah in the Hereafter, where they will dispute over their matters of Tawheed (monotheism) and Shirk (polytheism) in front of Allah, who will decide between them."
[Tafsir Ibn Kathir: 6/488]
↰ The aforementioned verses clearly discuss death after the worldly life.
After death, the next phase of life begins—the life of the Hereafter, which is essentially the realm of reward and punishment. A person who enters this realm no longer maintains any worldly connection with those still alive, as the afterlife is a distinct form of existence. The life in the grave is the beginning of the afterlife.
Many have gone astray due to extremes in their understanding of this afterlife. Some, in their excess, have entirely denied the existence of this life, while others have exaggerated it, likening it to the worldly life. However, those who promote such ideas use an unsubstantiated slogan and have attached a baseless exclusivity to this concept.
The truth lies in the moderate understanding that the Qur'an and Sunnah provide. According to the Shari'ah, everyone experiences the life of the grave—both the righteous and the sinful—though the state of this life varies in terms of its degree. The life of the Prophets and martyrs is the highest and most honored, while the life of the disbelievers is the worst. However, this life is entirely afterlife, not like the worldly life.
As an example:
◈ Hani Mawla Uthman (رحمه الله) narrated:
"Whenever Uthman (رضي الله عنه) stood by a grave, he would cry so much that his beard would become soaked with tears. He was asked: 'You remember Paradise and Hell, but do not cry, yet you cry when you hear about the grave?' He replied, 'The Messenger of Allah (PBUH) said: The grave is the first stage of the stages of the Hereafter. Whoever passes through it safely, what comes after it will be easier for him. And whoever does not pass through it safely, what comes after will be more difficult.'"
[Musnad Ahmad: 1/63; Sunan al-Tirmidhi: 2308; Sunan Ibn Majah: 4267; its chain is Hasan (good).]
↰ This Hadith was graded Hasan by Imam Tirmidhi (رحمه الله), and Sahih al-Isnad by Imam Hakim (رحمه الله), with Hafiz Dhahabi (رحمه الله) agreeing.
This Hadith clearly demonstrates that immediately after death, the life of the Hereafter begins. The grave is one of the stations of the Hereafter, and its life is of the next world, not this worldly life.
❀ Umm al-Mu'minin, Aisha (رضي الله عنها), recounts the last moments of the Prophet's (PBUH) life:
"The miswak fell from his hand, and Allah brought together my saliva and his on that last day of the world and the first day of the Hereafter."
[Sahih Bukhari: 4451]
↰ This statement by Aisha (رضي الله عنها) is also explicit in affirming that the life of the Hereafter begins immediately after death.
Thus, denying the conditions of the grave that we learn from the Qur'an and Hadith is a grave form of ignorance. Even worse is the ignorance of those who equate the afterlife with worldly life or similar, and the worst form of ignorance is to affirm the life of specific individuals after death in a worldly-like manner while denying the life of others in the grave altogether.
The doctrine of "Hayat al-Nabi" (the Prophet's life) is part of this misguided reasoning. When examining the arguments presented by those who promote this belief, it becomes laughable how they use proofs that apply not just to the Prophets but also to ordinary believers and Muslims.
One example is the Hadith that speaks of the Prophets performing prayers in their graves. Those who proclaim the slogan of "Hayat al-Nabi" (life of the Prophet) present this Hadith with great fervor, assuming that because prayer is a worldly act, the Prophets must have a worldly or similar-to-worldly life in their graves.
However, if performing prayer in the grave signifies worldly or similar-to-worldly life, then these proponents should change their slogan from "Hayat al-Nabi" to "Hayat al-Mu'minin" (life of the believers), as ordinary believers are also proven to pray in their graves. For instance:
❀ Abu Hurairah (رضي الله عنه) narrated that the Messenger of Allah (PBUH) said:
"When the angels speak to a believer in the grave, he will sit up and it will appear to him as if the sun is setting. He will then be asked about the man who was sent among them (Prophet Muhammad). The believer will say: 'Let me pray first.' The angels will say: 'You will pray, but first answer our question.'"
[Sahih Ibn Hibban: 3113; Al-Mustadrak: 1/379-380; its chain is Hasan.]
↰ Imam Hakim graded this Hadith Sahih according to the conditions of Imam Muslim (رحمه الله), and Hafiz Dhahabi (رحمه الله) agreed.
↰ It is clear from this Hadith that if the claim of "Hayat al-Nabi" (life of the Prophet) is based on prayer in the grave, then this claim must also be applied to the ordinary believers. Otherwise, those who hold such beliefs must reconsider their understanding.
Scholars and the Doctrine of "Hayat al-Nabi":
The scholars have made it abundantly clear that the life in the grave (Barzakh) is a distinct and separate form of life—it is by no means like the worldly life or even similar to it. Let us present some excerpts from the scholars:
◈ Hafiz Ibn Abdul-Hadi (رحمه الله) writes:
"Be aware that the returning of the soul to the body after death does not imply a continuous life, nor does it necessitate another life before the Day of Resurrection similar to the known worldly life. Rather, the returning of the soul to the body in Barzakh is a Barzakhi (intermediate) return, which does not negate the term 'death' from the deceased. In the well-known and lengthy Hadith of al-Bara ibn Azib (رضي الله عنه) regarding the punishment and bliss of the grave, it is proven that the soul is returned to the body, but it is also known that it is not continuously there, and this returning does not imply a life that negates the term 'death.' Rather, it is a type of Barzakhi life. Death and Barzakhi life are two names for the same thing (i.e., affirming death does not negate Barzakhi life, just as). Death has various forms, some of which do not negate life, as proven by the authentic Hadith of the Prophet (PBUH) in which he said: 'All praise is due to Allah who gave us life after He caused us to die, and to Him is the resurrection.'
The connection of the soul to the body has different types:
➊ The soul’s connection to the body in this world during wakefulness and sleep.➋ The soul’s connection to the body in Barzakh. The deceased differ in this connection. The connection of the Prophets and Messengers is more perfect than that of the martyrs, and the martyrs’ connection is more perfect than that of other believers who are not martyrs.➌ The soul’s connection to the body on the Day of Resurrection. The returning of the soul to the body in Barzakh does not necessitate a life like the worldly one. Whoever claims this connection implies a worldly life would be going against logic, law, and sensory perception."
[Al-Sarim al-Munki fi al-Radd 'ala al-Subki, p. 223]
Shaykh Al-Albani’s (رحمه الله) Explanation on the Life of the Prophets (عليهم السلام) after Death
◈ Shaykh Nasiruddin Al-Albani (رحمه الله) states:"The life of the Prophet (PBUH) after his death is different from his life before death. This is because the life in the Barzakh is one of the unseen matters, the nature of which is only known to Allah. However, it is certain that it differs from worldly life and does not adhere to worldly laws. In this world, a person eats, drinks, breathes, marries, moves, defecates, becomes ill, and speaks. No one can prove that after death, even the Prophets (peace be upon them), including our Prophet Muhammad (PBUH), experience these things."
[Al-Tawassul: Anwaa'uhu wa Ahkaamuhu, p. 65]
◈ Shaykh Al-Albani further elaborates:
"Know that the life proven for the Prophets (عليهم السلام) through this hadith is a Barzakhi (intermediate) life, not a worldly life. Therefore, it is necessary to believe in this without making comparisons, attempting to explain it, or likening it to what we know of life in this world. This is the stance that every believer should take on this matter—belief in what is mentioned in the hadith without adding opinions and analogies to it, as the innovators do. Some have even gone as far as claiming that the Prophet's life in his grave is a real (worldly) life. They say: 'He eats, drinks, and engages with his wives.' However, this is only Barzakhi life, the reality of which is known only to Allah."
[Silsilat al-Ahadith al-Saheehah, 2/190, Hadith: 621]
The Life of Martyrs:
A common question arises: if everyone is granted life in the grave, and it is not connected to worldly life, why is the life of the martyrs specifically highlighted in Islamic teachings? The answer is that this is done to emphasize the superior nature of the martyr's life, not to suggest that only they are granted life in the grave or that their life is like the worldly life.It is important to note that the life of the martyrs from the Ummah of Muhammad (PBUH), who are not from the ranks of the Companions, is by no means superior to the Barzakhi life of the Companions themselves.
Reminder:
As already explained, all people—righteous and wicked—are granted Barzakhi life after death. No one is exempt from this, but the conditions of this life differ. The righteous have a good life, while the wicked experience a bad one. Among the righteous, the Barzakhi life of the Prophets (عليهم السلام) is the most excellent.This is why the blessed bodies of the Prophets remain preserved, as seen in the following narrations:
❀ Aws ibn Aws (رضي الله عنه) reported that the Messenger of Allah (PBUH) said:
"Indeed, one of the best of your days is Friday. On that day, Adam was created, the Trumpet will be blown, and the Resurrection will occur. So send blessings upon me frequently on that day, for your blessings are presented to me."
Someone asked, "O Messenger of Allah! How will our blessings be presented to you after you have turned to dust?" He replied:
"Indeed, Allah has forbidden the earth to consume the bodies of the Prophets."
[Musnad Ahmad: 8/4; Sunan Abi Dawood: 1047, 1531; Sunan An-Nasa’i: 1375; Sunan Ibn Majah: 1085, 1636; Fadl al-Salah ‘ala al-Nabi: 22; Authentic chain.]
This hadith was authenticated by Imam Ibn Khuzaymah [1733], Ibn Hibban [910], and others. Imam Hakim (رحمه الله) also graded it as Sahih according to the conditions of Imam Bukhari (رحمه الله), with Hafiz Dhahabi (رحمه الله) agreeing.
◈ Hafiz Ibn Qayyim al-Jawziyyah (رحمه الله) states:
"Anyone who reflects on this chain will have no doubt about its authenticity, as its narrators are reliable, well-known, and their narrations are accepted by the scholars."
[Jala al-Afham: 81]
❀ Anas ibn Malik (رضي الله عنه) reported that when the Companions opened the city of Tustar, they found a man whose nose was as long as a forearm inside a coffin. The people used to seek victory and rain through his intercession. Abu Musa (رضي الله عنه) wrote to Umar ibn al-Khattab (رضي الله عنه) about it. Umar replied: "This is one of the Prophets. Fire does not consume the Prophets, and the earth does not consume their bodies. Bury him in a place known only to you and your companions." Anas added: "So I and Abu Musa buried him in a hidden place."
[Musannaf Ibn Abi Shaybah: 13/27; Authentic chain.]
◈ The great Tabi’i, Abu Aliah (رحمه الله), said:
"The flesh of the Prophets is not consumed by the earth, and wild animals do not eat it."
[Seerah Ibn Ishaq: 66-67, Dar al-Fikr; Dala’il al-Nubuwwah by al-Bayhaqi: 1/382; Authentic chain.]
These ahadith and narrations clearly show that the blessed bodies of the Prophets are not consumed by the earth, but nothing from these proves that they are living in their graves with a worldly or similar life.
Note:
❀ Abu Musa al-Ash’ari (رضي الله عنه) reported:"A Bedouin came to the Prophet (PBUH), and the Prophet honored him and said to him: 'Visit us.' So the Bedouin came back to the Prophet, and the Prophet (PBUH) asked him: 'Ask me for what you need.' The Bedouin said: 'A camel to ride and goats to milk for my family.' The Prophet (PBUH) said: 'Are you not capable of being like the old woman of Banu Israel?' The Companions asked, 'Who is the old woman of Banu Israel?' The Prophet said: 'When Musa (عليه السلام) was about to lead the children of Israel out of Egypt, they lost their way. Musa asked, "What is wrong?" Their scholars told him, "Yusuf (عليه السلام) made us swear that when we leave Egypt, we should take his bones with us." Musa asked, "Who knows where his grave is?" They replied, "An old woman from Banu Israel knows." So Musa sent for her, and she came. Musa asked her to guide them to the grave of Yusuf. She said, "I will not do so unless you grant me my reward." Musa asked, "What is your reward?" She replied, "To be with you in Paradise." Musa was reluctant to grant this request, but Allah revealed to him to give her what she asked for. So she led them to the lake where Yusuf’s body was. They drained the water and removed Yusuf's bones. When they carried his body, the way became clear, as bright as the daylight.'"
[Musnad Abu Ya'la: 7254; Tafsir Ibn Abi Hatim (quoted in Tafsir Ibn Kathir: 5/183-184); Authentic chain.]
↰ This hadith was authenticated by Ibn Hibban [723], Imam Hakim [2/404-405], and Hafiz Dhahabi (رحمه الله). Imam Hakim also considered its chain Sahih according to the conditions of Imam Bukhari [2/252].
This evidence further supports the belief that although the bodies of the Prophets are preserved in their graves, they do not experience a worldly life or anything similar to it.
◈ Hafiz Haythami (رحمه الله) writes:
"The narrators of Abu Ya’la's Musnad are the narrators of Sahih Bukhari."
[Majma' al-Zawa’id: 10/170]
↰ At first glance, this hadith may seem to indicate that the blessed body of Prophet Yusuf (عليه السلام) had decayed, leaving only bones. However, this is not the case. In this hadith, the term "bones of Yusuf" does not literally refer to his bones but to his entire blessed body. The term "bones" is used metaphorically to refer to the whole body, a common occurrence in the Arabic language. For example:
❀ Abdullah ibn Umar (رضي الله عنهما) narrated:
"When the body of the Prophet (PBUH) became heavy, Tamim al-Dari (رضي الله عنه) said to him: 'O Messenger of Allah, should I not make a pulpit for you so that you can place your bones (i.e., your blessed body) upon it?' The Prophet (PBUH) replied: 'Certainly.' So, he made a pulpit with two steps."
[Sunan Abi Dawood: 1081; Al-Sunan al-Kubra by Al-Bayhaqi: 3/195; its chain is Hasan]
↰ In this hadith, Tamim al-Dari (رضي الله عنه) used the term "bones" metaphorically for the blessed body of the Prophet (PBUH).
◈ For this reason, Shaykh Al-Albani (رحمه الله) writes:
"From this, I have learned that they would use the term 'bones' while intending the entire body, which is an example of using a part to refer to the whole. Just like Allah says: 'And [recite] the Qur'an at dawn' [17:78], meaning the Fajr prayer. Thus, the confusion is cleared, and all praise is due to Allah."
[Silsilat al-Ahadith al-Sahihah by Al-Albani: 313]
Conclusion:
The unanimous belief of Ahl al-Sunnah wal-Jama’ah is that after death, everyone is granted life. This life is not exclusive to the Prophets and martyrs, but their life in the grave is indeed purer, nobler, and of the highest rank. Believers are blessed with rewards in the grave, while disbelievers and sinners face punishment in the grave.Some people deny the Barzakhi life, while others equate the Barzakhi life of the Prophet (PBUH) to a worldly, material, or physical life. Both of these views are products of extremism and are not supported by the Qur'an and Hadith. None of the pious predecessors (Salaf al-Salih) ever held these views. Therefore, creating division based on such beliefs is incorrect and opposes the established belief of Ahl al-Sunnah.
The Barzakhi life is a matter of the afterlife, which is directly related to Islamic creed. Such matters must be based solely on the Qur'an, Hadith, and the consensus of the Ummah. Speculation and analogy have no place in them.
The balanced and moderate belief, derived from the Qur'an and Sunnah, is that every person is granted a Barzakhi life, without any exceptions. However, this life is entirely related to the Hereafter. Equating the Barzakhi life of Prophets and martyrs to a worldly or similar life contradicts the Qur'an and Sunnah.
May Allah grant us the ability to align our beliefs with the Qur'an and Sunnah.