By: Hafiz Abu Yahya Noor Puri
❀ It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (PBUH) said:
"Whenever a Muslim sends peace and blessings upon me, Allah returns my soul so that I can return the greeting of peace to him." [Sunan Abi Dawood: 2041]
↰ The chain of this hadith has been considered "authentic" by Hafiz Nawawi [Khilasat al-Ahkam: 1/441, Hadith: 1440], Shaykh al-Islam Ibn Taymiyyah [Iqtida al-Sirat al-Mustaqim, p. 324], Hafiz Ibn al-Qayyim [Jala al-Afham: 1/53], Hafiz Ibn al-Mulqin [Tuhfat al-Muhtaj: 2/190], and others. Furthermore, Hafiz Iraqi [Takhreej Ahadith al-Ihya: 1013] and Hafiz Ibn al-Hadi [Al-Sarim al-Munki: 1/114] have termed it as "good," while Hafiz al-Sakhawi [Al-Qasida al-Hasanah: 1/587] and Hafiz al-Ajlouni [Kashf al-Khafa: 2/194] and others have also considered this hadith as "authentic."
Commentary:
The aforementioned hadith is indeed at least Hasan (good), but its chain is disconnected because the narrator Yazid bin Abdullah bin Qasit, who is known for narrating many incomplete chains, did not directly hear this narration from Sayyiduna Abu Hurairah (may Allah be pleased with him). Instead, he narrates it from another intermediary, which is present in Al-Mu'jam al-Awsat by Tabarani [3/262, Hadith: 3092], and its chain is Hasan (good).
↰ In this narration, Imam Tabarani’s teacher Bakr bin Sahl al-Dimashqi is considered trustworthy by the majority of hadith scholars, as he has been authenticated by Diya al-Maqdisi [Al-Mukhtarah: 159] and Imam Hakim [4/177, 643, 646], and their opinions have been endorsed by Hafiz al-Dhahabi.
↰ Additionally, this narration is also found in the Mustakhraj of Abu Nu'aym [583, 586] and the Mustakhraj of Abu 'Awanah [2524, 6903], which further demonstrates his trustworthiness.
◈ Allama Haythami writes:
"Imam Nasa’i weakened him, but others have considered him trustworthy." [Majma' al-Zawa'id: 4/117]
◈ Hafiz al-Dhahabi described him as a narrator of medium reliability [Al-Mughni fi al-Du'afa: 978], and he further states:
"People have narrated from him, and he is a relatively reliable narrator, but Imam Nasa’i has declared him weak." [Mizan al-I'tidal: 2/62]
◈ Hafiz Ibn Hajar, commenting on a chain that includes Bakr bin Sahl al-Dimashqi, writes:
"All its narrators are trustworthy except Sulaiman bin Abi Karima, about whom there is some criticism." [Al-Amali al-Mutlaqa: 1/121]
Even though in Lisan al-Mizan [2/51: Narrator 195], Hafiz Ibn Hajar himself mentions Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi.
↰ It becomes evident that according to Hafiz al-Dhahabi and Hafiz Ibn Hajar, Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi is not accepted, and due to the endorsement of the majority, he remains trustworthy.
From this analysis, it is clear that:
◈ The claim by the hadith scholar Al-Albani that:
"Imam Nasa’i declared him weak, and no one considered him trustworthy."
[Silsilat al-Ahadith al-Da'ifah wal-Mawdu'ah: 14/562]
↰ As for the issue raised by Hafiz Ibn Hajar in Lisan al-Mizan about the criticism of Bakr bin Sahl al-Dimashqi by Imam Nasa’i and Musallama bin Qasim, it is important to note that:
➊ Imam Nasa’i was often more cautious in his assessment of narrators. On this matter:
◈ Hafiz Ibn Hajar writes:
"There are many narrators whose narrations were included by Abu Dawood and al-Tirmidhi, but Imam Nasa’i avoided including their hadiths. In fact, he refrained from including the hadiths of many narrators from Sahih al-Bukhari and Sahih Muslim as well. Sa'd bin Ali al-Zanjani said that Imam Abu Abd al-Rahman al-Nasa’i had stricter criteria for narrators than al-Bukhari and Muslim."
[Al-Nukat ala Kitab Ibn al-Salah: 1/76]
➋ Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi is not confirmed, as we have no information about the person who reported this criticism from him, his son Abdul Karim, and Allah knows best.
Regarding Musallama bin Qasim's criticism of Bakr bin Sahl al-Dimashqi:
"People have criticized him." [Lisan al-Mizan: 2/51]
This is invalid and rejected for several reasons:
[Lisan al-Mizan: 6/262]
↰ It is evident that all criticisms against Bakr bin Sahl al-Dimashqi are rejected.
Clarification:
In the aforementioned chain from Mu'jam al-Awsat, a student of Haywah bin Shurayh, Abdullah bin Yazid al-Iskandarani, is mentioned. There is no mention of him in the books of history and narrators, whereas in other books of hadith, this narrator is Abdullah bin Yazid al-Muqri, who is a well-known narrator from Sahih al-Bukhari and Sahih Muslim.
It seems that the Abdullah bin Yazid mentioned in Tabarani is actually al-Muqri because no other Abdullah bin Yazid as a student of Haywah bin Shurayh is found. Additionally, in Mu'jam al-Awsat, Imam Tabarani mentions another chain for this hadith, in which although there is no intermediary (Abu Salih) between Yazid bin Abdullah bin Qasit and Sayyiduna Abu Hurairah (may Allah be pleased with him), the teacher of the teacher of Imam Tabarani is referred to as "Muqri," as mentioned in Sunan Abi Dawood and other sources.
Perhaps he is called al-Iskandarani because in Mu'jam al-Buldan, there are thirteen places named Alexandria, which are now known by different names. It is possible that his region was also called Alexandria, and perhaps this is why:
◈ Hadith scholar al-Albani said:
"I say he is al-Muqri, a trustworthy narrator from al-Bukhari and Muslim."
[Silsilat al-Ahadith al-Sahihah: 5/338, Hadith: 2266]
However, if Abdullah bin Yazid al-Iskandarani is considered unknown, then the chain in Sunan Abi Dawood would still be classified as Hasan because there is no reason for its weakness other than the fact that in Mu'jam al-Awsat, there is an intermediary (Abu Salih) between Yazid bin Abdullah bin Qasit and Sayyiduna Abu Hurairah (may Allah be pleased with him), which is not present in Sunan Abi Dawood. If the chain in Mu'jam al-Awsat is considered weak, then the evidence for disconnection in the chain of Sunan Abi Dawood would be invalidated, making it baseless to consider it disconnected.
Although Yazid bin Abdullah bin Qasit is "frequent in narrating incomplete chains," this alone is not enough to consider this chain weak, as it does not imply that he necessarily dropped an intermediary and narrated directly from Sayyiduna Abu Hurairah (may Allah be pleased with him).
It is worth noting that the meeting and listening of Yazid bin Abdullah bin Qasit with Sayyiduna Abu Hurairah (may Allah be pleased with him) are confirmed. [Al-Sunan al-Kubra by al-Bayhaqi: 1/122, Hadith: 598, with a good chain]
Imam Muslim stated that the consensus of hadith scholars is that if a non-mudallis narrator narrates using the term "an" (from), and there is evidence that he met and heard from his teacher, then the narration is considered connected. Even if there is no explicit evidence, it is still presumed connected. Therefore, even if the chain in Mu'jam al-Awsat is considered weak due to al-Iskandarani, the assumption of disconnection would not be valid.
"Indeed, assumptions do not substitute for the truth."
[Quran 53:28]
Moreover, to our knowledge, no early scholars other than Imam Ibn Sa'd [Al-Tabaqat: 6/693] have declared a narration weak solely because it was narrated by a "frequent in narrating incomplete chains" narrator, unless it was from a companion with whom there was no evidence of meeting. Otherwise, the "an" narrations of Imam Ata bin Abu Rabah, Imam Mak'hool al-Shami (especially his narration about reciting behind the Imam), Imam al-Dhahhak bin Muzahim, Imam Abdullah bin Zayd Abu Qalabah al-Jarmi, Imam Abu al-Aliyah, Rafi' bin Mehran, and others would all be considered weak, as these scholars were also "frequent in narrating incomplete chains," yet their narrations are considered reliable by all.
It is evident that this hadith is at least Hasan.
The Greeting After Death:
This hadith pertains to the period after the Prophet’s (PBUH) death, and it appears to be a response to a question that the narrator did not include while narrating the hadith. A companion may have asked the Prophet (PBUH) how they would greet him and how he would respond after his death, to which the Prophet (PBUH) responded with this statement.
The Issue of the Life of the Prophet (PBUH):
Some people try to infer the continuous life of the Prophet (PBUH) from this hadith, arguing that every time someone sends peace upon him, his soul is returned, and he responds to the greeting, implying that he is continuously alive since peace is constantly being sent upon him, and he is continuously responding.
However, the basis of this inference is weak and flawed, and upon closer examination, the argument collapses because the inference is based on the assumption that the greeting and the response from the Prophet (PBUH) are never interrupted. However, this assumption is incorrect because:
➊ This hadith does not prove that the Prophet (PBUH) responds to every greeting, whether it is given close to his grave or from afar. In fact, this hadith only pertains to those who greet him near his grave because the Prophet (PBUH) explicitly stated that greetings given from afar are conveyed to him by the angels, and there is no evidence that he responds to these greetings himself. Sayyiduna Abu Hurairah (may Allah be pleased with him), who narrated the previous hadith used as evidence for the continuous life of the Prophet (PBUH), also narrated this statement from the Prophet (PBUH):
"Do not make your houses like graves, and do not make my grave a place of celebration. Send blessings upon me, for your blessings will reach me wherever you are." [Musnad Imam Ahmad: 2/367, Hadith: 8790; Sunan Abi Dawood: 2042, with a Hasan chain]
❀ Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) also narrated that the Messenger of Allah (PBUH) said:
"Indeed, Allah has angels who travel around the earth conveying to me the greetings of peace from my Ummah." [Musnad Imam Ahmad: 1/387, 441, 452; Sunan al-Nasa’i al-Sughra: 3/44, Hadith: 1282; Al-Kubra by him: 6/22, with a Hasan chain]
↰ Many scholars have authenticated this hadith, such as:
◈ Imam Ibn Hibban [914] who considered it "authentic," and Imam Hakim [2/456] who declared it "authentic in chain."
◈ Hafiz al-Dhahabi endorsed their view.
↰ It should be noted that in this hadith, Sufyan al-Thawri is not committing "tadlis" (concealment of a weakness in the chain) because:
◈ There is explicit evidence of his hearing it. [Fadl al-Salat ala al-Nabi by Qadi Ismail, cited in Al-Sarim al-Munki by Ibn Abdul Hadi: 1/202]
◈ In Musnad al-Bazzar [1924], this hadith is narrated from Imam Sufyan al-Thawri by Imam Yahya bin Sa’id al-Qattan.
◈ Imam al-Qattan would only narrate from Imam Sufyan al-Thawri those hadiths in which there is explicit evidence of hearing. Therefore:
◈ Imam Ahmad bin Hanbal stated that Imam Yahya bin Sa’id al-Qattan said:
"I only wrote from Sufyan what he said: 'he told me' or 'he told us.'" [Al-Ilal wa Ma'rifat al-Rijal by Ahmad bin Hanbal: 1/517]
Additionally, the hadith of Sayyiduna Abu Talha (may Allah be pleased with him), which we will discuss later, also makes it clear that Allah responds to the greeting with ten blessings.
◈ Shaykh al-Islam Ibn Taymiyyah said:
"Scholars have understood from this hadith that it applies specifically to the greeting near his grave, and it does not indicate that his soul is returned for greetings from afar." [Al-Radd ala al-Bakri: 1/107]
◈ He also stated:
"This is the hadith upon which scholars like Ahmad, Abu Dawood, and others relied for greeting the Prophet (PBUH) at his grave." [Al-Radd ala al-Bakri: 1/106]
◈ Allama Ibn Abdul Hadi also attributed this understanding to the majority of scholars.
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/115]
"Nearness" Refers to the Chamber of Aisha (رضي الله عنها):
The term "nearness" specifically refers to the Chamber of Aisha (رضي الله عنها), where the Prophet (ﷺ) is buried. This is why, whenever Sayyiduna Abdullah bin Umar (رضي الله عنهما) returned from a journey, he would go to the Prophet's (ﷺ) grave and say:
"Peace be upon you, O Messenger of Allah! Peace be upon you, O Abu Bakr! Peace be upon you, O my father!" [Fadl al-Salat 'ala al-Nabi by Qadi Ismail bin Ishaq, pp. 81-82, Hadith: 99; Al-Sunan al-Kubra by Al-Bayhaqi: 5/245, with a Sahih chain]
↰ This indicates that the returning of the Prophet's (ﷺ) soul and his response to the greeting is linked only to those who say the greeting in close proximity to his blessed grave, as illustrated by:
◈ Allama Al-Shanqeeti (رحمه الله) writes:
"Scholars unanimously agree that this (the Prophet's response) occurs for the one who greets him (ﷺ) from nearby." [Adwa’ al-Bayan fi Idah al-Qur’an bil-Qur’an: 8/838]
◈ Hafiz Ibn Kathir (رحمه الله) [Tafsir Ibn Kathir: 3/621] and others have also established that this hadith applies only to those who greet the Prophet (ﷺ) from nearby. It does not apply to those who send greetings from a distance, whose greetings are returned in the form of Allah's mercy.
◈ Allama Abu Tayyib Shams al-Haq Azimabadi (رحمه الله) writes:
"The correct view is that this hadith pertains to those who visit his grave, and for those who send greetings from afar, the angels convey their greetings to him (ﷺ), and Allah returns the greeting in the form of mercy upon the person."
[Awn al-Ma'bud Sharh Sunan Abi Dawood: 6/22]
◈ Allama Abu al-Hasan Ubaydullah bin Muhammad Rahmani Mubarakpuri (رحمه الله) writes:
"The correct understanding of the hadith is that it refers to greetings offered near his grave, as many scholars have understood."
[Mir'at al-Mafatih Sharh Mishkat al-Masabih: 3/263]
Even the fact that Imam Abu Dawood (رحمه الله) included it in the chapter on visiting graves is very clear.
Benefit:
In a narration from Sunan Sa’id bin Mansur, Hasan bin Hussain bin Ali bin Abi Talib (رحمه الله) saw a person offering greetings at the grave of the Messenger of Allah (ﷺ) and said:
"You and those in Andalusia are the same in this regard."
[Al-Fatawa al-Kubra by Ibn Taymiyyah: 2/431]
↰ However, its chain is weak due to the narrator Suhail bin Abu Suhail being "unknown."
When it is established from the hadith of the Prophet (ﷺ) and the explicit statements of the hadith scholars that the returning of the soul and the Prophet's (ﷺ) response is only related to those who say the greeting while standing near the Chamber of Aisha (رضي الله عنها) and not to everyone who sends salutations and peace, the inference of the continuous life of the Prophet (ﷺ) from this hadith is entirely baseless. This is because, from the time of the Prophet's (ﷺ) death until today, there has never been a time when greetings were being continuously sent at his grave inside the Chamber of Aisha (رضي الله عنها).
Therefore, it is incorrect to derive from this hadith that because greetings are constantly being said somewhere, and the soul is continuously returned, the Prophet (ﷺ) must be continuously alive. Thus, crafting the belief in the continuous life of the Prophet (ﷺ) from this hadith is completely unfounded.
The wording of this hadith actually contradicts the belief in the continuous life of the Prophet (ﷺ), as:
◈ Allama Ibn al-Hadi (رحمه الله) refutes this by writing:
"This meaning (the belief in the continuous life of the Prophet ﷺ) is neither mentioned in the hadith nor is it apparent from it. In fact, it contradicts its apparent meaning, as the statement 'except that Allah returns my soul' after 'whenever someone sends peace upon me...' implies that the soul is returned after the greeting. This does not imply its continuous presence in the body. It should be understood that the returning of the soul to the body after death does not imply that it remains there permanently, nor does it necessitate another life before the Day of Resurrection similar to the worldly life. Rather, the return of the soul to the body in the Barzakh (intermediate state) is a Barzakhi return, which does not remove the name of death from the deceased."
"In the famous long hadith of Sayyiduna Bara bin Azib (رضي الله عنه) regarding the punishment and reward in the grave, it is mentioned that the soul of the deceased is returned to his body. However, it is well known that the soul does not remain in the body permanently, nor does this imply a life that would remove the name of death from the deceased. Rather, it is a form of Barzakhi life."
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/222-223]
In other words, if the returning of the soul were to be considered as a worldly life, then according to the mentioned hadith, the souls of all Muslims and non-Muslims would be returned to their bodies. Does this mean they are all living a worldly life as well? If the return of the soul here does not imply worldly life, why should it be so in the case of the Prophet (ﷺ)?
Contrary to the claim, this hadith actually presents a significant challenge for those who affirm the continuous life of the Prophets, as:
◈ Allama Ubayd al-Rahman Mubarakpuri (رحمه الله) writes:
"This hadith poses a problem for those who hold the view that after the Prophets' souls were taken, they were returned to them, and they are now alive with their Lord like the martyrs. The problem is that the return of the soul to the body necessitates its separation from it, which is death, and this is incompatible with the claim of continuous life." [Mir'at al-Mafatih Sharh Mishkat al-Masabih: 3/269]
➋ If someone attempts to establish that the Prophet (ﷺ) hears the greeting from nearby and then derives the belief in the continuous life of the Prophet (ﷺ) from this, it is baseless. There is no authentic hadith that proves the Prophet (ﷺ) himself hears the greetings at his grave.
The actual point can be understood from the statement of Allah:
"Indeed, Allah causes whomever He wills to hear, but you cannot make those in the graves hear."
[Surah Fatir: 22]
"(O Prophet!) You cannot make those who are in graves hear."
↰ If hearing from the grave is considered evidence for the belief in the continuous life of the Prophet (ﷺ), then this would also lead to the belief in the continuous life of the deceased, as Allah can make any sound reach the graves of Muslims or even non-Muslims when He wills, as seen in the following hadith:
❀ Sayyiduna Anas (رضي الله عنه) narrates that the Messenger of Allah (ﷺ) said:
"When a servant is placed in his grave and his companions leave him, he even hears the sound of their sandals." [Sahih Bukhari: 1338, Sahih Muslim: 2870]
↰ So, will those who believe that the Prophet (ﷺ) hears the greeting near his grave and use this as evidence for the continuous life of the Prophet (ﷺ) also use this hadith to argue for the continuous life of Muslims and even the progeny of Adam?
Similarly, during the Battle of Badr, when the slain disbelievers of Mecca were addressed by the Prophet (ﷺ), he said:
"Indeed, they are now hearing what I am saying."
[Sahih Bukhari: 3980, Sahih Muslim: 2870]
↰ Will those who believe in the continuous life of the Prophet (ﷺ) also hold the belief in the continuous life of disbelievers because they heard the Prophet’s (ﷺ) address?
The reality is that Allah, the Exalted, can cause the dead to hear anything He wishes, whether they are believers or disbelievers. Therefore, even if it is accepted, hypothetically, that the Prophet (ﷺ) himself hears the greeting at his grave, it still does not provide evidence for the belief in the continuous life of the Prophet (ﷺ). This is because Allah can cause ordinary dead people to hear as well; does this mean that ordinary people are continuously alive?
Furthermore, the response given by the Prophet (ﷺ) to the greeting is connected to the realm of Barzakh (the intermediary state after death). It cannot be heard by worldly ears, so using this to establish the belief in the continuous life of the Prophet (ﷺ) is incorrect.
It has already been clearly established that the greeting of honor was given to the Prophet (ﷺ) during his lifetime when he was nearby, and it will continue to be given nearby even now. As previously mentioned, Sayyiduna Abdullah bin Umar (رضي الله عنهما) would offer this greeting of honor upon returning from a journey by visiting the grave of the Prophet (ﷺ) in the Chamber of Aisha (رضي الله عنها). In contrast, the commanded greeting was recited by all the Companions (رضي الله عنهم) wherever they were, during prayers, without the need to visit the grave. If the Prophet (ﷺ) responded to this greeting even from a distance, why would Sayyiduna Abdullah bin Umar (رضي الله عنهما) visit the grave?
The greeting of honor was offered to the Prophet (ﷺ) by non-Muslims as well, while the commanded greeting is specific to believers. The response to the commanded greeting is not given by the Prophet (ﷺ) himself, but rather Allah showers mercy upon the person in return, as mentioned in the hadith:
❀ Sayyiduna Abu Talhah al-Ansari (رضي الله عنه) narrates:
*"One day, the Messenger of Allah (ﷺ) came with joy visible on his face. We said: 'We see joy on your face.' He (ﷺ) said: 'An angel came to me and said: "O Muhammad, your Lord says, 'Does it not please you that no one from your Ummah sends blessings upon you except that I send ten blessings upon him, and no one sends peace upon you except that I send ten greetings of peace upon him?''" *[Musnad Ahmad: 4/29, 30; Sunan al-Nasa'i: 1283, 1295, with a Sahih chain]
? This hadith has been classified as "Sahih" by:
◈ Imam Ibn Hibban (رحمه الله) [915] and Imam Diya al-Maqdisi (رحمه الله) [Al-Fath al-Kabir by Al-Suyuti, Hadith: 142].
◈ Hafiz al-Iraqi (رحمه الله) has graded its chain as "good" [Takhreej Ahadith al-Ihya, Hadith: 1004].
◈ Sulayman Mawla Hasan bin Ali is trustworthy, as his hadith has been authenticated by scholars like Imam Ibn Hibban, Imam Hakim, and Imam Diya al-Maqdisi (رحمه الله عليهم).
❀ Sayyiduna Abdur Rahman bin Awf (رضي الله عنه) has also narrated a similar hadith as supporting evidence, and its chain is also Hasan [Musnad Ahmad: 1/191].
◈ This hadith has been graded as "Sahih" by Imam Ibn Hibban (رحمه الله) [810].
◈ Imam Hakim (رحمه الله) stated it is "Sahih according to the criteria of Bukhari and Muslim" [Mustadrak Hakim: 1/345], and Hafiz al-Dhahabi (رحمه الله) agreed with him.
? The narrator, Abu Hurayth Abdur Rahman bin Mu'awiyah, is not considered "weak" by the majority but rather "Hasan al-Hadith" (good in narration), as the authentication by scholars such as Imam Malik [Al-Kamil fi Du’afa al-Rijal by Ibn Adi: 4/309], Imam Nasa'i [Kitab al-Du’afa wal-Matrukin, Narrator 365; Al-Kamil fi Du’afa al-Rijal: 4/309], and Imam Abu Hatim al-Razi [Al-Jarh wal-Ta'dil: 5/284] (رحمه الله) outweighs the criticisms. Furthermore, the majority's favorable opinion is supported by the likes of Imam Ahmad bin Hanbal [Al-Jarh wal-Ta'dil: 5/284, with an authentic chain], Imam Ibn Khuzaymah [Sahih Ibn Khuzaymah: 145], Imam Ibn Hibban [Al-Thiqat: 406], Imam Hakim [Mustadrak Hakim: 3/72], and Imam Diya al-Maqdisi [Al-Ahadith al-Mukhtarah: 930] (رحمه الله). Moreover, the statement of Imam Yahya bin Ma'in (رحمه الله) [Tarikh Ibn Ma'in by Al-Darimi: 603], which agrees with the majority, should be accepted.
This hadith clearly indicates that there are two types of greetings: one that is given nearby, i.e., the greeting of honor, to which the Prophet (ﷺ) himself responds, and the other, the commanded greeting, which is recited in prayers and elsewhere, to which the Prophet (ﷺ) does not respond himself, but rather Allah sends peace upon the one who offers it.
Since not every greeting requires the soul of the Prophet (ﷺ) to be returned to him, this hadith cannot be used as evidence for the belief in the continuous life of the Prophet (ﷺ).
◈ Allama Ibn Abdul Hadi (رحمه الله) describes these two types as follows:
"The purpose here is to understand the distinction made by the Salaf (righteous predecessors) between what Allah has commanded of sending blessings and peace upon him (ﷺ) and the greeting of honor, which obligates a response. This greeting applies to every believer, whether alive or deceased, and even a disbeliever is responded to."
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/125]
◈ He further writes:
"This greeting does not necessitate a response from the one who is greeted, rather it is like a believer's prayer for other believers and seeking forgiveness for them, in which there is reward from Allah. The one for whom the prayer is made is not obligated to reciprocate with a similar prayer. On the other hand, the greeting of honor is obligatory upon every Muslim according to the texts and the consensus of the Ummah. The one who is greeted with the greeting of honor must respond, even if the one who greeted him is a disbeliever. This is a necessary right. This is why the Prophet (ﷺ) would respond to the Jews when they greeted him with 'And upon you.'"
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/118-119]
◈ He also writes:
"Sending blessings and peace upon him (ﷺ) in his mosque, in all other mosques, and in every place is established by the Book, the Sunnah, and the consensus of the Ummah. As for greeting him at his grave from inside the chamber, this was permissible when someone could enter the chamber of Aisha (رضي الله عنها)." [Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/119]
If these two types of greetings are not accepted, and it is insisted that the Prophet (ﷺ) responds to every greeting, it would contradict the hadiths that mention angels conveying the greetings to the Prophet (ﷺ) and Allah responding with mercy. It would also logically contradict the concept of the Prophet’s (ﷺ) worldly life in the grave.
Furthermore, denying these two types of greetings raises another issue: During the life of the Prophet (ﷺ), some Jews and hypocrites would greet him. Did Allah send ten mercies upon them as well? However, the concept of divine mercy upon hypocrites and Jews is not conceivable in Islam. This indicates that the greeting of honor, offered directly to the Prophet (ﷺ), has a different ruling, while the greeting conveyed by angels with Allah responding with mercy is specific to the commanded greeting, which only believers can perform. This is why the command to send this greeting was given only to the believers.
➌ If the Prophet (ﷺ) were living in his grave in the same manner as he was before his death, i.e., his life was not Barzakhi (intermediary) but worldly, and people could present their requests to him, then the Companions (رضي الله عنهم) would have certainly presented their worries and difficulties to him. At the very least, they would have asked him to pray for them. However, it is not proven from any Companion that they ever made any request or asked for prayers at the Prophet’s (ﷺ) grave after his death, other than offering greetings of peace. On the contrary, several incidents explicitly negate this idea. For example:
❀ Sayyiduna Anas bin Malik (رضي الله عنه) narrates:
"Whenever there was a drought, Umar bin al-Khattab (رضي الله عنه) would ask for rain through the means of Abbas bin Abdul Muttalib (رضي الله عنه). He would say: 'O Allah! We used to ask You for rain through the means of our Prophet (ﷺ), and You would grant us rain. Now we ask You through the means of the uncle of our Prophet, so grant us rain.' And they would be given rain." [Sahih Bukhari: 3710]
This proves that the Companions used the Prophet’s (ﷺ) supplication as a means to invoke Allah, not his physical presence, because if they could use the Prophet’s (ﷺ) physical presence as a means after his death, they could have done so as well. If the means were the Prophet's (ﷺ) physical presence, then leaving the Prophet's (ﷺ) blessed self and using Sayyiduna Abbas’s (رضي الله عنه) presence would be a clear act of disrespect, which is unthinkable for the Companions to do. This means that the means used was the Prophet’s (ﷺ) supplication, which ceased after his death.
The second point established is that the Companions (رضي الله عنهم) also believed that the Prophet (ﷺ) could not hear them, even from nearby, otherwise, they would have asked the Prophet (ﷺ) to pray for them in times of difficulty.
If the Prophet (ﷺ) had worldly life in the grave, could hear everything, and knew everything, then a distinguished Companion like Sayyiduna Umar bin al-Khattab (رضي الله عنه) would never have turned to Sayyiduna Abbas (رضي الله عنه) instead of the Prophet (ﷺ) for prayers.
Similarly, throughout the entire collection of hadith and history, there is no authentic narration after the death of the Prophet (ﷺ) that any Companion made any request or prayer to the Prophet (ﷺ) at his grave, other than offering greetings of peace.
“The Prophets are alive in their graves, praying.” [Musnad Abi Ya'la: 6/147, Hadith: 3425; Akhbar Asbahan by Al-Asbahani: 2/83, referenced in Silsilah al-Sahihah by Al-Albani: 2/189; Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 1]
Regardless of its authenticity, we pose a question to those who hold this view: If, according to your position, the Prophet (ﷺ) is continuously being greeted and continuously responding to the greetings, thereby proving his continuous life, then does the Prophet (ﷺ) respond to greetings even while he is praying in his grave? According to Hanafi jurisprudence, this is prohibited.
The authoritative Hanafi text Al-Hidayah states:
"A person praying does not respond to a greeting with his tongue because that would be considered speech, nor with his hand, because that would also be considered a form of greeting." [Al-Hidayah: 1/142]
This leads to a critical reflection: If the Hanafi jurisprudence is correct, then the claim that the Prophet (ﷺ) hears and responds to every greeting at all times is invalid. Conversely, if this claim is correct, then the Hanafi jurisprudence is rendered ineffective.
"If he (Isa) were to stand at my grave and say, 'O Muhammad!' I would surely respond to him."
[Musnad Abi Ya'la: 6584]
However, this chain of narration is "weak" because:
"He will surely come to my grave to offer greetings, and I will surely return the greeting to him." [Al-Mustadrak ala al-Sahihayn by Al-Hakim: 2/651, Hadith: 4162]
This chain is also "weak." In this case, the narrator Muhammad bin Ishaq bin Yasar is also a "mudallis" and narrates using the term "an" without specifying that he heard it directly.
"The Prophet of Allah is alive and is given sustenance." [Sunan Ibn Majah: 1637]
However, the chain of this hadith is "disconnected" and thus "weak," as noted by:
◈ Hafiz Ibn Kathir writes:
"There is a break (in the chain) between 'Ubadah bin Nasiy and Abu Darda (رضي الله عنه) because he did not live in his time."
[Tafsir Ibn Kathir: 3/620, under Surah Al-Ahzab: 33:56]
Additionally, there is another disconnection in the chain, as noted by:
◈ Imam Bukhari (رحمه الله) says:
"The narration of Zayd bin Ayman from 'Ubadah bin Nasiy is 'mursal' (disconnected)." [Al-Tarikh al-Kabir by Al-Bukhari: 3/387]
◈ Hafiz al-Sakhawi (رحمه الله) also considered it "disconnected."
[Al-Qawl al-Badi: 164]
The Greeting of Honor (Salaam Tahiyyah):
This was offered to the Prophet (ﷺ) during his lifetime by both Muslims and non-Muslims, including hypocrites, and the Prophet (ﷺ) would respond to it. Even today, if someone has the opportunity to enter the Chamber of Aisha (رضي الله عنها) and offer greetings at the blessed grave, Allah returns the soul to the Prophet (ﷺ), and he personally responds to the greeting. This is why Sayyiduna Ibn Umar (رضي الله عنهما) would specifically enter the Chamber of Aisha to offer this greeting.
The Commanded Greeting:
This is the greeting that Muslims have been instructed to send upon the Prophet (ﷺ). This greeting is conveyed to the Prophet (ﷺ) by the angels, and Allah responds with tenfold mercy and forgiveness upon the person offering the greeting.
Thus, using these hadiths to establish the belief in the continuous life of the Prophet (ﷺ) is not logically, textually, or legally valid.
❀ It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (PBUH) said:
"Whenever a Muslim sends peace and blessings upon me, Allah returns my soul so that I can return the greeting of peace to him." [Sunan Abi Dawood: 2041]
↰ The chain of this hadith has been considered "authentic" by Hafiz Nawawi [Khilasat al-Ahkam: 1/441, Hadith: 1440], Shaykh al-Islam Ibn Taymiyyah [Iqtida al-Sirat al-Mustaqim, p. 324], Hafiz Ibn al-Qayyim [Jala al-Afham: 1/53], Hafiz Ibn al-Mulqin [Tuhfat al-Muhtaj: 2/190], and others. Furthermore, Hafiz Iraqi [Takhreej Ahadith al-Ihya: 1013] and Hafiz Ibn al-Hadi [Al-Sarim al-Munki: 1/114] have termed it as "good," while Hafiz al-Sakhawi [Al-Qasida al-Hasanah: 1/587] and Hafiz al-Ajlouni [Kashf al-Khafa: 2/194] and others have also considered this hadith as "authentic."
Commentary:
The aforementioned hadith is indeed at least Hasan (good), but its chain is disconnected because the narrator Yazid bin Abdullah bin Qasit, who is known for narrating many incomplete chains, did not directly hear this narration from Sayyiduna Abu Hurairah (may Allah be pleased with him). Instead, he narrates it from another intermediary, which is present in Al-Mu'jam al-Awsat by Tabarani [3/262, Hadith: 3092], and its chain is Hasan (good).
↰ In this narration, Imam Tabarani’s teacher Bakr bin Sahl al-Dimashqi is considered trustworthy by the majority of hadith scholars, as he has been authenticated by Diya al-Maqdisi [Al-Mukhtarah: 159] and Imam Hakim [4/177, 643, 646], and their opinions have been endorsed by Hafiz al-Dhahabi.
↰ Additionally, this narration is also found in the Mustakhraj of Abu Nu'aym [583, 586] and the Mustakhraj of Abu 'Awanah [2524, 6903], which further demonstrates his trustworthiness.
◈ Allama Haythami writes:
"Imam Nasa’i weakened him, but others have considered him trustworthy." [Majma' al-Zawa'id: 4/117]
◈ Hafiz al-Dhahabi described him as a narrator of medium reliability [Al-Mughni fi al-Du'afa: 978], and he further states:
"People have narrated from him, and he is a relatively reliable narrator, but Imam Nasa’i has declared him weak." [Mizan al-I'tidal: 2/62]
◈ Hafiz Ibn Hajar, commenting on a chain that includes Bakr bin Sahl al-Dimashqi, writes:
"All its narrators are trustworthy except Sulaiman bin Abi Karima, about whom there is some criticism." [Al-Amali al-Mutlaqa: 1/121]
Even though in Lisan al-Mizan [2/51: Narrator 195], Hafiz Ibn Hajar himself mentions Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi.
↰ It becomes evident that according to Hafiz al-Dhahabi and Hafiz Ibn Hajar, Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi is not accepted, and due to the endorsement of the majority, he remains trustworthy.
From this analysis, it is clear that:
◈ The claim by the hadith scholar Al-Albani that:
"Imam Nasa’i declared him weak, and no one considered him trustworthy."
[Silsilat al-Ahadith al-Da'ifah wal-Mawdu'ah: 14/562]
↰ As for the issue raised by Hafiz Ibn Hajar in Lisan al-Mizan about the criticism of Bakr bin Sahl al-Dimashqi by Imam Nasa’i and Musallama bin Qasim, it is important to note that:
➊ Imam Nasa’i was often more cautious in his assessment of narrators. On this matter:
◈ Hafiz Ibn Hajar writes:
"There are many narrators whose narrations were included by Abu Dawood and al-Tirmidhi, but Imam Nasa’i avoided including their hadiths. In fact, he refrained from including the hadiths of many narrators from Sahih al-Bukhari and Sahih Muslim as well. Sa'd bin Ali al-Zanjani said that Imam Abu Abd al-Rahman al-Nasa’i had stricter criteria for narrators than al-Bukhari and Muslim."
[Al-Nukat ala Kitab Ibn al-Salah: 1/76]
➋ Imam Nasa’i’s criticism of Bakr bin Sahl al-Dimashqi is not confirmed, as we have no information about the person who reported this criticism from him, his son Abdul Karim, and Allah knows best.
Regarding Musallama bin Qasim's criticism of Bakr bin Sahl al-Dimashqi:
"People have criticized him." [Lisan al-Mizan: 2/51]
This is invalid and rejected for several reasons:
- Musallama bin Qasim himself was not a credible person, so his statement is not reliable.
- Other than Imam Nasa’i (whose criticism is not confirmed), no other hadith scholar has criticized Bakr bin Sahl al-Dimashqi. The people mentioned by Musallama bin Qasim are unknown and, therefore, not credible.
- Musallama bin Qasim sometimes used these words even for narrators he considered reliable. For example, in Lisan al-Mizan:
[Lisan al-Mizan: 6/262]
↰ It is evident that all criticisms against Bakr bin Sahl al-Dimashqi are rejected.
Clarification:
In the aforementioned chain from Mu'jam al-Awsat, a student of Haywah bin Shurayh, Abdullah bin Yazid al-Iskandarani, is mentioned. There is no mention of him in the books of history and narrators, whereas in other books of hadith, this narrator is Abdullah bin Yazid al-Muqri, who is a well-known narrator from Sahih al-Bukhari and Sahih Muslim.
It seems that the Abdullah bin Yazid mentioned in Tabarani is actually al-Muqri because no other Abdullah bin Yazid as a student of Haywah bin Shurayh is found. Additionally, in Mu'jam al-Awsat, Imam Tabarani mentions another chain for this hadith, in which although there is no intermediary (Abu Salih) between Yazid bin Abdullah bin Qasit and Sayyiduna Abu Hurairah (may Allah be pleased with him), the teacher of the teacher of Imam Tabarani is referred to as "Muqri," as mentioned in Sunan Abi Dawood and other sources.
Perhaps he is called al-Iskandarani because in Mu'jam al-Buldan, there are thirteen places named Alexandria, which are now known by different names. It is possible that his region was also called Alexandria, and perhaps this is why:
◈ Hadith scholar al-Albani said:
"I say he is al-Muqri, a trustworthy narrator from al-Bukhari and Muslim."
[Silsilat al-Ahadith al-Sahihah: 5/338, Hadith: 2266]
However, if Abdullah bin Yazid al-Iskandarani is considered unknown, then the chain in Sunan Abi Dawood would still be classified as Hasan because there is no reason for its weakness other than the fact that in Mu'jam al-Awsat, there is an intermediary (Abu Salih) between Yazid bin Abdullah bin Qasit and Sayyiduna Abu Hurairah (may Allah be pleased with him), which is not present in Sunan Abi Dawood. If the chain in Mu'jam al-Awsat is considered weak, then the evidence for disconnection in the chain of Sunan Abi Dawood would be invalidated, making it baseless to consider it disconnected.
Although Yazid bin Abdullah bin Qasit is "frequent in narrating incomplete chains," this alone is not enough to consider this chain weak, as it does not imply that he necessarily dropped an intermediary and narrated directly from Sayyiduna Abu Hurairah (may Allah be pleased with him).
It is worth noting that the meeting and listening of Yazid bin Abdullah bin Qasit with Sayyiduna Abu Hurairah (may Allah be pleased with him) are confirmed. [Al-Sunan al-Kubra by al-Bayhaqi: 1/122, Hadith: 598, with a good chain]
Imam Muslim stated that the consensus of hadith scholars is that if a non-mudallis narrator narrates using the term "an" (from), and there is evidence that he met and heard from his teacher, then the narration is considered connected. Even if there is no explicit evidence, it is still presumed connected. Therefore, even if the chain in Mu'jam al-Awsat is considered weak due to al-Iskandarani, the assumption of disconnection would not be valid.
"Indeed, assumptions do not substitute for the truth."
[Quran 53:28]
Moreover, to our knowledge, no early scholars other than Imam Ibn Sa'd [Al-Tabaqat: 6/693] have declared a narration weak solely because it was narrated by a "frequent in narrating incomplete chains" narrator, unless it was from a companion with whom there was no evidence of meeting. Otherwise, the "an" narrations of Imam Ata bin Abu Rabah, Imam Mak'hool al-Shami (especially his narration about reciting behind the Imam), Imam al-Dhahhak bin Muzahim, Imam Abdullah bin Zayd Abu Qalabah al-Jarmi, Imam Abu al-Aliyah, Rafi' bin Mehran, and others would all be considered weak, as these scholars were also "frequent in narrating incomplete chains," yet their narrations are considered reliable by all.
It is evident that this hadith is at least Hasan.
The Greeting After Death:
This hadith pertains to the period after the Prophet’s (PBUH) death, and it appears to be a response to a question that the narrator did not include while narrating the hadith. A companion may have asked the Prophet (PBUH) how they would greet him and how he would respond after his death, to which the Prophet (PBUH) responded with this statement.
The Issue of the Life of the Prophet (PBUH):
Some people try to infer the continuous life of the Prophet (PBUH) from this hadith, arguing that every time someone sends peace upon him, his soul is returned, and he responds to the greeting, implying that he is continuously alive since peace is constantly being sent upon him, and he is continuously responding.
However, the basis of this inference is weak and flawed, and upon closer examination, the argument collapses because the inference is based on the assumption that the greeting and the response from the Prophet (PBUH) are never interrupted. However, this assumption is incorrect because:
➊ This hadith does not prove that the Prophet (PBUH) responds to every greeting, whether it is given close to his grave or from afar. In fact, this hadith only pertains to those who greet him near his grave because the Prophet (PBUH) explicitly stated that greetings given from afar are conveyed to him by the angels, and there is no evidence that he responds to these greetings himself. Sayyiduna Abu Hurairah (may Allah be pleased with him), who narrated the previous hadith used as evidence for the continuous life of the Prophet (PBUH), also narrated this statement from the Prophet (PBUH):
"Do not make your houses like graves, and do not make my grave a place of celebration. Send blessings upon me, for your blessings will reach me wherever you are." [Musnad Imam Ahmad: 2/367, Hadith: 8790; Sunan Abi Dawood: 2042, with a Hasan chain]
❀ Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) also narrated that the Messenger of Allah (PBUH) said:
"Indeed, Allah has angels who travel around the earth conveying to me the greetings of peace from my Ummah." [Musnad Imam Ahmad: 1/387, 441, 452; Sunan al-Nasa’i al-Sughra: 3/44, Hadith: 1282; Al-Kubra by him: 6/22, with a Hasan chain]
↰ Many scholars have authenticated this hadith, such as:
◈ Imam Ibn Hibban [914] who considered it "authentic," and Imam Hakim [2/456] who declared it "authentic in chain."
◈ Hafiz al-Dhahabi endorsed their view.
↰ It should be noted that in this hadith, Sufyan al-Thawri is not committing "tadlis" (concealment of a weakness in the chain) because:
◈ There is explicit evidence of his hearing it. [Fadl al-Salat ala al-Nabi by Qadi Ismail, cited in Al-Sarim al-Munki by Ibn Abdul Hadi: 1/202]
◈ In Musnad al-Bazzar [1924], this hadith is narrated from Imam Sufyan al-Thawri by Imam Yahya bin Sa’id al-Qattan.
◈ Imam al-Qattan would only narrate from Imam Sufyan al-Thawri those hadiths in which there is explicit evidence of hearing. Therefore:
◈ Imam Ahmad bin Hanbal stated that Imam Yahya bin Sa’id al-Qattan said:
"I only wrote from Sufyan what he said: 'he told me' or 'he told us.'" [Al-Ilal wa Ma'rifat al-Rijal by Ahmad bin Hanbal: 1/517]
Additionally, the hadith of Sayyiduna Abu Talha (may Allah be pleased with him), which we will discuss later, also makes it clear that Allah responds to the greeting with ten blessings.
◈ Shaykh al-Islam Ibn Taymiyyah said:
"Scholars have understood from this hadith that it applies specifically to the greeting near his grave, and it does not indicate that his soul is returned for greetings from afar." [Al-Radd ala al-Bakri: 1/107]
◈ He also stated:
"This is the hadith upon which scholars like Ahmad, Abu Dawood, and others relied for greeting the Prophet (PBUH) at his grave." [Al-Radd ala al-Bakri: 1/106]
◈ Allama Ibn Abdul Hadi also attributed this understanding to the majority of scholars.
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/115]
"Nearness" Refers to the Chamber of Aisha (رضي الله عنها):
The term "nearness" specifically refers to the Chamber of Aisha (رضي الله عنها), where the Prophet (ﷺ) is buried. This is why, whenever Sayyiduna Abdullah bin Umar (رضي الله عنهما) returned from a journey, he would go to the Prophet's (ﷺ) grave and say:
"Peace be upon you, O Messenger of Allah! Peace be upon you, O Abu Bakr! Peace be upon you, O my father!" [Fadl al-Salat 'ala al-Nabi by Qadi Ismail bin Ishaq, pp. 81-82, Hadith: 99; Al-Sunan al-Kubra by Al-Bayhaqi: 5/245, with a Sahih chain]
↰ This indicates that the returning of the Prophet's (ﷺ) soul and his response to the greeting is linked only to those who say the greeting in close proximity to his blessed grave, as illustrated by:
◈ Allama Al-Shanqeeti (رحمه الله) writes:
"Scholars unanimously agree that this (the Prophet's response) occurs for the one who greets him (ﷺ) from nearby." [Adwa’ al-Bayan fi Idah al-Qur’an bil-Qur’an: 8/838]
◈ Hafiz Ibn Kathir (رحمه الله) [Tafsir Ibn Kathir: 3/621] and others have also established that this hadith applies only to those who greet the Prophet (ﷺ) from nearby. It does not apply to those who send greetings from a distance, whose greetings are returned in the form of Allah's mercy.
◈ Allama Abu Tayyib Shams al-Haq Azimabadi (رحمه الله) writes:
"The correct view is that this hadith pertains to those who visit his grave, and for those who send greetings from afar, the angels convey their greetings to him (ﷺ), and Allah returns the greeting in the form of mercy upon the person."
[Awn al-Ma'bud Sharh Sunan Abi Dawood: 6/22]
◈ Allama Abu al-Hasan Ubaydullah bin Muhammad Rahmani Mubarakpuri (رحمه الله) writes:
"The correct understanding of the hadith is that it refers to greetings offered near his grave, as many scholars have understood."
[Mir'at al-Mafatih Sharh Mishkat al-Masabih: 3/263]
Even the fact that Imam Abu Dawood (رحمه الله) included it in the chapter on visiting graves is very clear.
Benefit:
In a narration from Sunan Sa’id bin Mansur, Hasan bin Hussain bin Ali bin Abi Talib (رحمه الله) saw a person offering greetings at the grave of the Messenger of Allah (ﷺ) and said:
"You and those in Andalusia are the same in this regard."
[Al-Fatawa al-Kubra by Ibn Taymiyyah: 2/431]
↰ However, its chain is weak due to the narrator Suhail bin Abu Suhail being "unknown."
When it is established from the hadith of the Prophet (ﷺ) and the explicit statements of the hadith scholars that the returning of the soul and the Prophet's (ﷺ) response is only related to those who say the greeting while standing near the Chamber of Aisha (رضي الله عنها) and not to everyone who sends salutations and peace, the inference of the continuous life of the Prophet (ﷺ) from this hadith is entirely baseless. This is because, from the time of the Prophet's (ﷺ) death until today, there has never been a time when greetings were being continuously sent at his grave inside the Chamber of Aisha (رضي الله عنها).
Therefore, it is incorrect to derive from this hadith that because greetings are constantly being said somewhere, and the soul is continuously returned, the Prophet (ﷺ) must be continuously alive. Thus, crafting the belief in the continuous life of the Prophet (ﷺ) from this hadith is completely unfounded.
The wording of this hadith actually contradicts the belief in the continuous life of the Prophet (ﷺ), as:
◈ Allama Ibn al-Hadi (رحمه الله) refutes this by writing:
"This meaning (the belief in the continuous life of the Prophet ﷺ) is neither mentioned in the hadith nor is it apparent from it. In fact, it contradicts its apparent meaning, as the statement 'except that Allah returns my soul' after 'whenever someone sends peace upon me...' implies that the soul is returned after the greeting. This does not imply its continuous presence in the body. It should be understood that the returning of the soul to the body after death does not imply that it remains there permanently, nor does it necessitate another life before the Day of Resurrection similar to the worldly life. Rather, the return of the soul to the body in the Barzakh (intermediate state) is a Barzakhi return, which does not remove the name of death from the deceased."
"In the famous long hadith of Sayyiduna Bara bin Azib (رضي الله عنه) regarding the punishment and reward in the grave, it is mentioned that the soul of the deceased is returned to his body. However, it is well known that the soul does not remain in the body permanently, nor does this imply a life that would remove the name of death from the deceased. Rather, it is a form of Barzakhi life."
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/222-223]
In other words, if the returning of the soul were to be considered as a worldly life, then according to the mentioned hadith, the souls of all Muslims and non-Muslims would be returned to their bodies. Does this mean they are all living a worldly life as well? If the return of the soul here does not imply worldly life, why should it be so in the case of the Prophet (ﷺ)?
Contrary to the claim, this hadith actually presents a significant challenge for those who affirm the continuous life of the Prophets, as:
◈ Allama Ubayd al-Rahman Mubarakpuri (رحمه الله) writes:
"This hadith poses a problem for those who hold the view that after the Prophets' souls were taken, they were returned to them, and they are now alive with their Lord like the martyrs. The problem is that the return of the soul to the body necessitates its separation from it, which is death, and this is incompatible with the claim of continuous life." [Mir'at al-Mafatih Sharh Mishkat al-Masabih: 3/269]
➋ If someone attempts to establish that the Prophet (ﷺ) hears the greeting from nearby and then derives the belief in the continuous life of the Prophet (ﷺ) from this, it is baseless. There is no authentic hadith that proves the Prophet (ﷺ) himself hears the greetings at his grave.
The actual point can be understood from the statement of Allah:
"Indeed, Allah causes whomever He wills to hear, but you cannot make those in the graves hear."
[Surah Fatir: 22]
"(O Prophet!) You cannot make those who are in graves hear."
↰ If hearing from the grave is considered evidence for the belief in the continuous life of the Prophet (ﷺ), then this would also lead to the belief in the continuous life of the deceased, as Allah can make any sound reach the graves of Muslims or even non-Muslims when He wills, as seen in the following hadith:
❀ Sayyiduna Anas (رضي الله عنه) narrates that the Messenger of Allah (ﷺ) said:
"When a servant is placed in his grave and his companions leave him, he even hears the sound of their sandals." [Sahih Bukhari: 1338, Sahih Muslim: 2870]
↰ So, will those who believe that the Prophet (ﷺ) hears the greeting near his grave and use this as evidence for the continuous life of the Prophet (ﷺ) also use this hadith to argue for the continuous life of Muslims and even the progeny of Adam?
Similarly, during the Battle of Badr, when the slain disbelievers of Mecca were addressed by the Prophet (ﷺ), he said:
"Indeed, they are now hearing what I am saying."
[Sahih Bukhari: 3980, Sahih Muslim: 2870]
↰ Will those who believe in the continuous life of the Prophet (ﷺ) also hold the belief in the continuous life of disbelievers because they heard the Prophet’s (ﷺ) address?
The reality is that Allah, the Exalted, can cause the dead to hear anything He wishes, whether they are believers or disbelievers. Therefore, even if it is accepted, hypothetically, that the Prophet (ﷺ) himself hears the greeting at his grave, it still does not provide evidence for the belief in the continuous life of the Prophet (ﷺ). This is because Allah can cause ordinary dead people to hear as well; does this mean that ordinary people are continuously alive?
Furthermore, the response given by the Prophet (ﷺ) to the greeting is connected to the realm of Barzakh (the intermediary state after death). It cannot be heard by worldly ears, so using this to establish the belief in the continuous life of the Prophet (ﷺ) is incorrect.
The Difference Between the Commanded Greeting and the Greeting of Honor:
Additionally, it is important to understand that there are two types of greetings:- The Commanded Greeting: This is the greeting for which:✿ Allah has commanded the believers:
"O you who believe! Send your blessings upon him and greet him with peace in abundance." [Surah Al-Ahzab: 56] - The Greeting of Honor: This is the greeting that is offered as a form of respect when meeting someone.
It has already been clearly established that the greeting of honor was given to the Prophet (ﷺ) during his lifetime when he was nearby, and it will continue to be given nearby even now. As previously mentioned, Sayyiduna Abdullah bin Umar (رضي الله عنهما) would offer this greeting of honor upon returning from a journey by visiting the grave of the Prophet (ﷺ) in the Chamber of Aisha (رضي الله عنها). In contrast, the commanded greeting was recited by all the Companions (رضي الله عنهم) wherever they were, during prayers, without the need to visit the grave. If the Prophet (ﷺ) responded to this greeting even from a distance, why would Sayyiduna Abdullah bin Umar (رضي الله عنهما) visit the grave?
The greeting of honor was offered to the Prophet (ﷺ) by non-Muslims as well, while the commanded greeting is specific to believers. The response to the commanded greeting is not given by the Prophet (ﷺ) himself, but rather Allah showers mercy upon the person in return, as mentioned in the hadith:
❀ Sayyiduna Abu Talhah al-Ansari (رضي الله عنه) narrates:
*"One day, the Messenger of Allah (ﷺ) came with joy visible on his face. We said: 'We see joy on your face.' He (ﷺ) said: 'An angel came to me and said: "O Muhammad, your Lord says, 'Does it not please you that no one from your Ummah sends blessings upon you except that I send ten blessings upon him, and no one sends peace upon you except that I send ten greetings of peace upon him?''" *[Musnad Ahmad: 4/29, 30; Sunan al-Nasa'i: 1283, 1295, with a Sahih chain]
? This hadith has been classified as "Sahih" by:
◈ Imam Ibn Hibban (رحمه الله) [915] and Imam Diya al-Maqdisi (رحمه الله) [Al-Fath al-Kabir by Al-Suyuti, Hadith: 142].
◈ Hafiz al-Iraqi (رحمه الله) has graded its chain as "good" [Takhreej Ahadith al-Ihya, Hadith: 1004].
◈ Sulayman Mawla Hasan bin Ali is trustworthy, as his hadith has been authenticated by scholars like Imam Ibn Hibban, Imam Hakim, and Imam Diya al-Maqdisi (رحمه الله عليهم).
❀ Sayyiduna Abdur Rahman bin Awf (رضي الله عنه) has also narrated a similar hadith as supporting evidence, and its chain is also Hasan [Musnad Ahmad: 1/191].
◈ This hadith has been graded as "Sahih" by Imam Ibn Hibban (رحمه الله) [810].
◈ Imam Hakim (رحمه الله) stated it is "Sahih according to the criteria of Bukhari and Muslim" [Mustadrak Hakim: 1/345], and Hafiz al-Dhahabi (رحمه الله) agreed with him.
? The narrator, Abu Hurayth Abdur Rahman bin Mu'awiyah, is not considered "weak" by the majority but rather "Hasan al-Hadith" (good in narration), as the authentication by scholars such as Imam Malik [Al-Kamil fi Du’afa al-Rijal by Ibn Adi: 4/309], Imam Nasa'i [Kitab al-Du’afa wal-Matrukin, Narrator 365; Al-Kamil fi Du’afa al-Rijal: 4/309], and Imam Abu Hatim al-Razi [Al-Jarh wal-Ta'dil: 5/284] (رحمه الله) outweighs the criticisms. Furthermore, the majority's favorable opinion is supported by the likes of Imam Ahmad bin Hanbal [Al-Jarh wal-Ta'dil: 5/284, with an authentic chain], Imam Ibn Khuzaymah [Sahih Ibn Khuzaymah: 145], Imam Ibn Hibban [Al-Thiqat: 406], Imam Hakim [Mustadrak Hakim: 3/72], and Imam Diya al-Maqdisi [Al-Ahadith al-Mukhtarah: 930] (رحمه الله). Moreover, the statement of Imam Yahya bin Ma'in (رحمه الله) [Tarikh Ibn Ma'in by Al-Darimi: 603], which agrees with the majority, should be accepted.
This hadith clearly indicates that there are two types of greetings: one that is given nearby, i.e., the greeting of honor, to which the Prophet (ﷺ) himself responds, and the other, the commanded greeting, which is recited in prayers and elsewhere, to which the Prophet (ﷺ) does not respond himself, but rather Allah sends peace upon the one who offers it.
Since not every greeting requires the soul of the Prophet (ﷺ) to be returned to him, this hadith cannot be used as evidence for the belief in the continuous life of the Prophet (ﷺ).
◈ Allama Ibn Abdul Hadi (رحمه الله) describes these two types as follows:
"The purpose here is to understand the distinction made by the Salaf (righteous predecessors) between what Allah has commanded of sending blessings and peace upon him (ﷺ) and the greeting of honor, which obligates a response. This greeting applies to every believer, whether alive or deceased, and even a disbeliever is responded to."
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/125]
◈ He further writes:
"This greeting does not necessitate a response from the one who is greeted, rather it is like a believer's prayer for other believers and seeking forgiveness for them, in which there is reward from Allah. The one for whom the prayer is made is not obligated to reciprocate with a similar prayer. On the other hand, the greeting of honor is obligatory upon every Muslim according to the texts and the consensus of the Ummah. The one who is greeted with the greeting of honor must respond, even if the one who greeted him is a disbeliever. This is a necessary right. This is why the Prophet (ﷺ) would respond to the Jews when they greeted him with 'And upon you.'"
[Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/118-119]
◈ He also writes:
"Sending blessings and peace upon him (ﷺ) in his mosque, in all other mosques, and in every place is established by the Book, the Sunnah, and the consensus of the Ummah. As for greeting him at his grave from inside the chamber, this was permissible when someone could enter the chamber of Aisha (رضي الله عنها)." [Al-Sarim al-Munki fi al-Radd ala al-Subki: 1/119]
If these two types of greetings are not accepted, and it is insisted that the Prophet (ﷺ) responds to every greeting, it would contradict the hadiths that mention angels conveying the greetings to the Prophet (ﷺ) and Allah responding with mercy. It would also logically contradict the concept of the Prophet’s (ﷺ) worldly life in the grave.
Furthermore, denying these two types of greetings raises another issue: During the life of the Prophet (ﷺ), some Jews and hypocrites would greet him. Did Allah send ten mercies upon them as well? However, the concept of divine mercy upon hypocrites and Jews is not conceivable in Islam. This indicates that the greeting of honor, offered directly to the Prophet (ﷺ), has a different ruling, while the greeting conveyed by angels with Allah responding with mercy is specific to the commanded greeting, which only believers can perform. This is why the command to send this greeting was given only to the believers.
➌ If the Prophet (ﷺ) were living in his grave in the same manner as he was before his death, i.e., his life was not Barzakhi (intermediary) but worldly, and people could present their requests to him, then the Companions (رضي الله عنهم) would have certainly presented their worries and difficulties to him. At the very least, they would have asked him to pray for them. However, it is not proven from any Companion that they ever made any request or asked for prayers at the Prophet’s (ﷺ) grave after his death, other than offering greetings of peace. On the contrary, several incidents explicitly negate this idea. For example:
❀ Sayyiduna Anas bin Malik (رضي الله عنه) narrates:
"Whenever there was a drought, Umar bin al-Khattab (رضي الله عنه) would ask for rain through the means of Abbas bin Abdul Muttalib (رضي الله عنه). He would say: 'O Allah! We used to ask You for rain through the means of our Prophet (ﷺ), and You would grant us rain. Now we ask You through the means of the uncle of our Prophet, so grant us rain.' And they would be given rain." [Sahih Bukhari: 3710]
This proves that the Companions used the Prophet’s (ﷺ) supplication as a means to invoke Allah, not his physical presence, because if they could use the Prophet’s (ﷺ) physical presence as a means after his death, they could have done so as well. If the means were the Prophet's (ﷺ) physical presence, then leaving the Prophet's (ﷺ) blessed self and using Sayyiduna Abbas’s (رضي الله عنه) presence would be a clear act of disrespect, which is unthinkable for the Companions to do. This means that the means used was the Prophet’s (ﷺ) supplication, which ceased after his death.
The second point established is that the Companions (رضي الله عنهم) also believed that the Prophet (ﷺ) could not hear them, even from nearby, otherwise, they would have asked the Prophet (ﷺ) to pray for them in times of difficulty.
If the Prophet (ﷺ) had worldly life in the grave, could hear everything, and knew everything, then a distinguished Companion like Sayyiduna Umar bin al-Khattab (رضي الله عنه) would never have turned to Sayyiduna Abbas (رضي الله عنه) instead of the Prophet (ﷺ) for prayers.
Similarly, throughout the entire collection of hadith and history, there is no authentic narration after the death of the Prophet (ﷺ) that any Companion made any request or prayer to the Prophet (ﷺ) at his grave, other than offering greetings of peace.
Refutation of the Argument from the Hadith: "The Prophets Are Alive in Their Graves, Praying"
Some proponents of the belief in the continuous life of the Prophet (ﷺ) use the following narration as evidence:“The Prophets are alive in their graves, praying.” [Musnad Abi Ya'la: 6/147, Hadith: 3425; Akhbar Asbahan by Al-Asbahani: 2/83, referenced in Silsilah al-Sahihah by Al-Albani: 2/189; Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 1]
Regardless of its authenticity, we pose a question to those who hold this view: If, according to your position, the Prophet (ﷺ) is continuously being greeted and continuously responding to the greetings, thereby proving his continuous life, then does the Prophet (ﷺ) respond to greetings even while he is praying in his grave? According to Hanafi jurisprudence, this is prohibited.
The authoritative Hanafi text Al-Hidayah states:
"A person praying does not respond to a greeting with his tongue because that would be considered speech, nor with his hand, because that would also be considered a form of greeting." [Al-Hidayah: 1/142]
This leads to a critical reflection: If the Hanafi jurisprudence is correct, then the claim that the Prophet (ﷺ) hears and responds to every greeting at all times is invalid. Conversely, if this claim is correct, then the Hanafi jurisprudence is rendered ineffective.
Contradiction Between Life in the Grave and the Return of the Soul
Secondly, if the Prophets are alive in their graves, then what is the meaning of the soul being returned to them? The soul is returned to grant life, so why would the soul be returned to someone who is already alive?Refutation of the Hadith about Isa (عليه السلام) Standing at the Grave of the Prophet (ﷺ)
Some people attempt to prove the continuous life of the Prophet (ﷺ) by citing a hadith where the Prophet (ﷺ) is reported to have said about the descent of Isa (عليه السلام) from the heavens:"If he (Isa) were to stand at my grave and say, 'O Muhammad!' I would surely respond to him."
[Musnad Abi Ya'la: 6584]
However, this chain of narration is "weak" because:
- The narrator Abdullah bin Wahb al-Misri is a "mudallis" (one who conceals a defect in the chain) and has narrated using the term "an" (from), without specifying that he heard it directly.
"He will surely come to my grave to offer greetings, and I will surely return the greeting to him." [Al-Mustadrak ala al-Sahihayn by Al-Hakim: 2/651, Hadith: 4162]
This chain is also "weak." In this case, the narrator Muhammad bin Ishaq bin Yasar is also a "mudallis" and narrates using the term "an" without specifying that he heard it directly.
The Weakness of the Hadith "The Prophet of Allah is Alive and Given Sustenance"
Another hadith that is sometimes cited in this context is:"The Prophet of Allah is alive and is given sustenance." [Sunan Ibn Majah: 1637]
However, the chain of this hadith is "disconnected" and thus "weak," as noted by:
◈ Hafiz Ibn Kathir writes:
"There is a break (in the chain) between 'Ubadah bin Nasiy and Abu Darda (رضي الله عنه) because he did not live in his time."
[Tafsir Ibn Kathir: 3/620, under Surah Al-Ahzab: 33:56]
Additionally, there is another disconnection in the chain, as noted by:
◈ Imam Bukhari (رحمه الله) says:
"The narration of Zayd bin Ayman from 'Ubadah bin Nasiy is 'mursal' (disconnected)." [Al-Tarikh al-Kabir by Al-Bukhari: 3/387]
◈ Hafiz al-Sakhawi (رحمه الله) also considered it "disconnected."
[Al-Qawl al-Badi: 164]
Conclusion: Understanding the Two Types of Greetings
The greetings sent upon the Prophet (ﷺ) can be divided into two categories:The Greeting of Honor (Salaam Tahiyyah):
This was offered to the Prophet (ﷺ) during his lifetime by both Muslims and non-Muslims, including hypocrites, and the Prophet (ﷺ) would respond to it. Even today, if someone has the opportunity to enter the Chamber of Aisha (رضي الله عنها) and offer greetings at the blessed grave, Allah returns the soul to the Prophet (ﷺ), and he personally responds to the greeting. This is why Sayyiduna Ibn Umar (رضي الله عنهما) would specifically enter the Chamber of Aisha to offer this greeting.
The Commanded Greeting:
This is the greeting that Muslims have been instructed to send upon the Prophet (ﷺ). This greeting is conveyed to the Prophet (ﷺ) by the angels, and Allah responds with tenfold mercy and forgiveness upon the person offering the greeting.
Thus, using these hadiths to establish the belief in the continuous life of the Prophet (ﷺ) is not logically, textually, or legally valid.