Source: Fatawa of the Scholars of Hadith, Volume 09
It is stated in Musnad Abi Ya'la that all the Prophets perform prayer in their graves. However, the Noble Qur'an states:
﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾
("Every soul shall taste death")
and elsewhere it is stated:
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ
("They are dead, not alive").
Moreover, Sahih Muslim mentions that during the Mi'raj, the Messenger of Allah ﷺ saw Prophet Musa (عليه السلام) performing prayer in his grave. In addition, there is a narration in Abu Dawud that whenever someone sends salutations upon the Prophet ﷺ, Allah returns his soul to him so he may reply to the greeting.
In this context, is the soul permanently present or is it repeatedly returned? Clarification is sought regarding the life of the Prophets in their graves and their offering of prayer.
The Prophets (عليهم السلام) possess a special life in their graves known as Barzakhī life. This Barzakhī life is distinct from worldly life. In worldly existence, after death, the soul is separated from the body. However, in Barzakhī life, the bodies and souls of the Prophets exist in a unique state that differs from our worldly understanding and system.
The narration that states "All the Prophets perform prayer in their graves" is found in Musnad Abi Ya'la, but it is weak and lacks strong authenticity. However, the fact that Prophet Musa (عليه السلام) was seen praying in his grave is confirmed in Sahih Muslim, where the Noble Prophet ﷺ witnessed him during Mi'raj.
"فمررت بموسى وهو قائم يصلي في قبره"
(Sahih Muslim, Book of Iman)
Regarding salutations upon the Prophet ﷺ, a Hadith in Abu Dawud states:
"ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام"
(Abu Dawud, Book of Manasik)
These words are authentic and established. However, the additional phrases mentioned in the question are not present in Abu Dawud. As for the repeated returning of the soul, it means that whenever a salutation is made, Allah grants the Prophet ﷺ the specific Barzakhī state to respond. Scholars explain that this does not mean the soul is removed and returned again and again, but rather, the Prophet ﷺ is constantly endowed with the divine ability to respond within this unique Barzakhī condition.
The Barzakhī life of the Prophets (عليهم السلام) is fundamentally different from worldly life. Their worldly death has indeed occurred, as is decreed for all human beings. However, in Barzakh, they possess a special type of life that transcends human comprehension. The rulings of this Barzakhī life differ from those of the worldly life, and the matters of prayer and response to salutations occur in accordance with this special state.
① The Barzakhī life of the Prophets (عليهم السلام) is established.
② The narration of Prophet Musa (عليه السلام) performing prayer in his grave is authentically reported in Sahih Muslim.
③ The narration that all Prophets pray in their graves is weak.
④ The soul of the Prophet ﷺ is granted a continuous Barzakhī state to respond to salutations, not a repetitive returning.
⑤ The Barzakhī life is distinct and beyond the scope of worldly understanding and rulings.
❖ Question
It is stated in Musnad Abi Ya'la that all the Prophets perform prayer in their graves. However, the Noble Qur'an states:
﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾
("Every soul shall taste death")
and elsewhere it is stated:
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ
("They are dead, not alive").
Moreover, Sahih Muslim mentions that during the Mi'raj, the Messenger of Allah ﷺ saw Prophet Musa (عليه السلام) performing prayer in his grave. In addition, there is a narration in Abu Dawud that whenever someone sends salutations upon the Prophet ﷺ, Allah returns his soul to him so he may reply to the greeting.
In this context, is the soul permanently present or is it repeatedly returned? Clarification is sought regarding the life of the Prophets in their graves and their offering of prayer.
❖ Answer
✿ The Life of the Prophets (عليهم السلام) in Their Graves
The Prophets (عليهم السلام) possess a special life in their graves known as Barzakhī life. This Barzakhī life is distinct from worldly life. In worldly existence, after death, the soul is separated from the body. However, in Barzakhī life, the bodies and souls of the Prophets exist in a unique state that differs from our worldly understanding and system.
❖ All Prophets Performing Prayer in Their Graves
The narration that states "All the Prophets perform prayer in their graves" is found in Musnad Abi Ya'la, but it is weak and lacks strong authenticity. However, the fact that Prophet Musa (عليه السلام) was seen praying in his grave is confirmed in Sahih Muslim, where the Noble Prophet ﷺ witnessed him during Mi'raj.
"فمررت بموسى وهو قائم يصلي في قبره"
(Sahih Muslim, Book of Iman)
❖ Responding to Salutations Upon the Prophet ﷺ
Regarding salutations upon the Prophet ﷺ, a Hadith in Abu Dawud states:
"ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام"
(Abu Dawud, Book of Manasik)
These words are authentic and established. However, the additional phrases mentioned in the question are not present in Abu Dawud. As for the repeated returning of the soul, it means that whenever a salutation is made, Allah grants the Prophet ﷺ the specific Barzakhī state to respond. Scholars explain that this does not mean the soul is removed and returned again and again, but rather, the Prophet ﷺ is constantly endowed with the divine ability to respond within this unique Barzakhī condition.
❖ Difference Between Barzakhī and Worldly Life
The Barzakhī life of the Prophets (عليهم السلام) is fundamentally different from worldly life. Their worldly death has indeed occurred, as is decreed for all human beings. However, in Barzakh, they possess a special type of life that transcends human comprehension. The rulings of this Barzakhī life differ from those of the worldly life, and the matters of prayer and response to salutations occur in accordance with this special state.
Summary
① The Barzakhī life of the Prophets (عليهم السلام) is established.
② The narration of Prophet Musa (عليه السلام) performing prayer in his grave is authentically reported in Sahih Muslim.
③ The narration that all Prophets pray in their graves is weak.
④ The soul of the Prophet ﷺ is granted a continuous Barzakhī state to respond to salutations, not a repetitive returning.
⑤ The Barzakhī life is distinct and beyond the scope of worldly understanding and rulings.
