Thursday, 27 December 2018

Ibn Taymiyya on Imam al-Tirmidhi’s alleged ‘clear corruption’ in his Ta’wil of a Hadith




Ibn Taymiyya on Imam al-Tirmidhi’s
alleged clear corruption
 in his Ta’wil of a Hadith

Imam al Tirmidhi in his al-Jami (vol.5, pp. 376-377, no. 3298, under Kitab Tafsir al Qur’an, as edited by the “Salafi” – Ahmad Shakir) narrated:

بسم الله الرحمن الرحيم حدثنا عبد بن حميد ، وغير واحد ، والمعنى واحد ، قالوا : حدثنا يونس بنمحمد قال : حدثنا شيبان بن عبد
الرحمن ، عن قتادة ، قال : حدث الحسن ، عن أبي هريرة ، قال : بينما نبي الله صلى الله عليه وسلمجالس وأصحابه إذ أتى عليهم سحاب ، فقال نبي الله صلى الله عليه وسلم : ” ” هل تدرون ما هذا ؟ ” “فقالوا : الله ورسوله أعلم . قال : ” ” هذا العنان هذه روايا الأرض يسوقه الله تبارك وتعالى إلى قوم لايشكرونه ولا يدعونه ” ” ثم قال : ” ” هل تدرون ما فوقكم ” ” ؟ قالوا : الله ورسوله أعلم . قال : ” “فإنها الرقيع ، سقف محفوظ ، وموج مكفوف ” ” ، ثم قال : ” ” هل تدرون كم بينكم وبينها ؟ ” ” قالوا: الله ورسوله أعلم . قال : ” ” بينكم وبينها مسيرة خمس مائة سنة ” ” . ثم قال : ” ” هل تدرون مافوق ذلك ؟ ” ” قالوا : الله ورسوله أعلم . قال : ” ” فإن فوق ذلك سماءين ، ما بينهما مسيرة خمسمائةعام ” ” حتى عد سبع سماوات ، ما بين كل سماءين ما بين السماء والأرض ، ثم قال : ” ” هل تدرونما فوق ذلك ؟ ” ” قالوا : الله ورسوله أعلم . قال : ” ” فإن فوق ذلك العرش وبينه وبين السماء بعد مابين السماءين ” ” . ثم قال : ” ” هل تدرون ما الذي تحتكم ” ” ؟ قالوا : الله ورسوله أعلم . قال : ” “فإنها الأرض ” ” . ثم قال : ” ” هل تدرون ما الذي تحت ذلك ” ” ؟ قالوا : الله ورسوله أعلم . قال : ” ” فإن تحتها أرضا أخرى ، بينهما مسيرة خمس مائة سنة ” ” حتى عد سبع أرضين ، بين كل أرضينمسيرة خمس مائة سنة . ثم قال : ” ” والذي نفس محمد بيده لو أنكم دليتم بحبل إلى الأرض السفلىلهبط على الله ” ” . ثم قرأ هو الأول والآخر والظاهر والباطن وهو بكل شيء عليم . هذا حديثغريب من هذا الوجه . ويروى عن أيوب ، ويونس بن عبيد ، وعلي بن زيد ، قالوا : لم يسمع الحسنمن أبي هريرة ، وفسر بعض أهل العلم هذا الحديث ، فقالوا : إنما هبط على علم الله وقدرته وسلطانه .علم الله وقدرته وسلطانه في كل مكان ، وهو على العرش كما وصف في كتابه *

The red highlighted portion of the Hadith translates as:

“By Him in whose hand Muhammad’s soul is, if you were to drop a rope to the lowest ard (land/earth), it would descend upon Allah.”

Imam al-Tirmidhi expounded on this narration by saying (blue text):

“Some of the people of knowledge explained this Hadith by saying: Verily it would descend upon the knowledge of Allah, and His power and His authority, for Allah’s knowledge, His power and His authority is in every place, and He is ‘alal-arsh, as He described Himself in his Book”

Ibn Qayyim al Jawziyya, the student of Ibn Taymiyya commented on this in his
 al-Sawa’iq al-Mursala:

قال ابن القيم في الصواعق ص 400
فقوله ” لو دليتم بحبل لهبط على الله ” اذا هبط في قبضته المحيطة بالعالم فقد هبط عليه والعالم فيقبضته وهو فوق عرشه , ولو ان احدنا امسك بيده او برجله كرة قبضتها يده من جميع جوانبها ثموقعت حصاة من اعلى الكرة الى اسفلها لوقعت في يده وهبطت عليه , ولم يلزم من ذلك ان تكونالكرة والحصاة فوقه وهو تحتها , ولله المثل الاعلى وانما يؤتى الرجل من سوء فهمه او من سوءقصده من كليهما , فاذا هما اجتمعا كمل نصيبه من الضلال
واما تأويل الترمذي وغيره له بالعلم فقال شيخنا : هو ظاهر الفساد من جنس تأويلات الجهمية بلبتقدير ثبوته , فانما يدل على الاحاطة , والاحاطة ثابتة عقلا ونقلا وفطرة

The red portion above states that the Ta’wil of al Tirmidhi and other than him was commented on by his Shaykh – meaning Ibn Taymiyya – as follows:

It is clear corruption / evil (zahir al fassad) from the sort of figurative interpretation’s (Ta’wilat) of the Jahmiyya…” 

Of course, Ibn Taymiyya is speaking nonsense but his comments highlight that even the Ahl al-Hadith were not safe from his slander.

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Majority Hanbali Mashayikh
of 
Ibn Taymiyyah were upon Tafwid

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Ta’wil of Saaq Al-Kursi
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Ibn Abd al-Salam (d.660AH)
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Quote:
 Wahhabi/Salafi Questions:
Meaning of the Hadeeth "And both of His Hands Are Right"

Sheikh Abdul Aziz bin Abdullah Al Rajhi said:
يعني: كلتا يديه يمين في الشرف والفضل، وعدم النقص. وجاء في صحيح مسلم بلفظ: (الشمال)، لكن بعضهم طعن في هذه الرواية وقال: انفرد بها أحد الرواة. والصواب أن لله يميناً وشمالاً، لكن كلاهما يمين في الشرف والفضل وعدم النقص، بخلاف يدي الآدمي، فالشمال عنده ضعيفة، أما الرب سبحانه وتعالى فكلتا يديه يمين في القوة والشرف والفضل وعدم النقص.

---- It means: Both of His hands are right in terms of honour and surplus, and lack defiency. And it came in Saheeh Muslim with the expression "Left" but some of them (i.e. scholars) have attacked that narration and said: "One of the narrators was secluded". However, the correct view is that Allah has a right and a left, however both of them are right in terms of honour and surplus and lack of deficiency in contrast to the hand of the human being, for his left hand is weak, but as for Allah (swt) both of His hands are right in terms of strength, honour, surplus and lack of deficiency.
---- Here

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---- Quote wahhabi/salafi said: “Its not taweel, its tafsir. Scholars have agreed that Allah says He has two hands. In another narration in Saheeh Muslim it is is said that He has a left hand.
----If we say that Allah has two right hands and one left hand, that makes it three hands, which contradicts the narrations that say He has two.” Here
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Mutashabihat: "Allah's Hand"

"The Right Hand of God"

'both of His Hands are Right Hands'
---- (...if that does not get  it out of your mind,  you know, ...God does not have a LEFT Hand, But  he is not saying that there are TWO Right Hands here...his trying to Get that out of your mind...that these are words ...)

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      -1. Forgetting.
---- We have mentioned above the Qur’anic verse,
---- “Today We forget you as you have forgotten this day of yours” (Qur’an 45:34),
---- which the early Muslims used to interpret figuratively, as reported by a scholar who was himself an early Muslim (salafi) and indeed, the sheikh of the early Muslims in Qur’anic exegesis, the hadith master (hafiz) Ibn Jarir al-Tabari who died 310 years after the Hijra, and who explains the above verse as meaning: “‘This day, Resurrection Day, We shall forget them,’ so as to say, ‘We shall abandon them to their punishment.’” Now, this is precisely ta’wil, or interpretation in other than the verse’s ostensive sense. Al-Tabari ascribes this interpretation, through his chains of transmission, to the Companion (Sahabi) Ibn ‘Abbas (Allah be well pleased with him) as well as to Mujahid, Ibn ‘Abbas’s main student in Qur’anic exegesis (Jami‘ al-bayan, 8.202). Here

---- 2. Hands.
---- In the verse,
---- “And the sky We built with hands; verily We outspread [it]” (Qur’an 51:47),
---- al-Tabari ascribes the figurative explanation (ta’wil) of with hands as meaning “with power (bi quwwa)” through five chains of transmission to Ibn ‘Abbas, who died 68 years after the Hijra, Mujahid who died 104 years after the Hijra, Qatada [ibn Da‘ama] who died 118 years after the Hijra, Mansur [ibn Zadhan al-Thaqafi] who died 131 years after the Hijra, and Sufyan al-Thawri who died 161 years after the Hijra (Jami‘ al-bayan, 27.7–8). I mention these dates to show just how early they wereHere

---- 3. Shin.
---- Of the Qur’anic verse,
---- “On a day when shin shall be exposed, they shall be ordered to prostrate, but be unable” (Qur’an 68:42),
---- al-Tabari says, “A number of the exegetes of the Companions (Sahaba) and their students (tabi‘in) held that it [a day when shin shall be exposed] means that a dire matter (amrun shadid) shall be disclosed” (Jami‘ al-bayan, 29.38)—the shin’s association with direness being that it was customary for Arab warriors fighting in the desert to ready themselves to move fast and hard through the sand in the thick of the fight by lifting the hems of their garments above the shin. This was apparently lost upon later anthropomorphists, who said the verse proved ‘Allah has a shin,’ or, according to others, ‘two shins, since one would be unbecoming.’ Al-Tabari also relates from Muhammad ibn ‘Ubayd al-Muharibi, who relates from Ibn al-Mubarak, from Usama ibn Zayd, from ‘Ikrima, from Ibn ‘Abbas that shin in the above verse means “a day of war and direness (harbin wa shidda)” (ibid., 29.38). All of these narrators are those of the sahih or rigorously authenticated collections except Usama ibn Zayd, whose hadiths are hasan or ‘well authenticated.’ Here


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Imam Tirmidhi (b.209 AH – d.279 AH) Here

Imam al-Tirmidhi (4/2167) reported on the authority of Ibn Umar (Allah be pleased with him) from the Prophet (Allah bless him and give him peace), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." (see also Mishkat, 1/173)
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(Edited by ADHM)

Monday, 17 December 2018

Taqwiyat-ul-Iman (Strengthening The Faith): 'Mingled With Dust'



 
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Published: 1240AH/1825 : Here
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Wahhabi Belief: 'Mingled With Dust'


 Astaghfirullah

Mu-hammed Isma'iel Dehlvi Phulti Balakoti (Shah Isma’il Dihlawi) (d.1246AH/1831CE) wrote: LTaqwiyatul Iman” (Published in 1824/1825*/1826)  (The Power of Faith/strengthening the faith) epitomised their  views and was supposed to strengthen belief in Tawhid. 
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Taqwiyatul Iman, Editions:

Faruqi press Delhi 1895*
Mujtabai press Delhi (1900)
Kanpur,1905 edition
Delhi edition,1920
jayyed press Delhi (1937)
Muhsini press culcutta (1954)
Deoband edition 1976
Salfiyah Varanasi 1986 -1987
Bombay edition 1987
Mubarakpur edition 1997
Riyadh Edition 1990 (was distributed freely to Urdu speaking pilgrims on Hajj during that year!

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Scans-References:
11-Taqwitul Imaan (Taqwiyatul Ieeman)- …create million like Prophet…
12-Taqwiyatul Ieeman page,59-…Mingled with Dust…
13-Taqwiyatul Ieeman page,29-…are worthless..
14-Tasfiyatul Aqaaid, page,25- …not free & innocent from every lie..
15-Taqwiyatul Ieeman, page,35-…praise only as a human being do reduction…
16-Taqwiyatul Ieeman, page,24-…are unaware and foolish…
17-Taqwiyatul Ieeman, page,14-…more disgraced than a cobbler…
18-Tafsir Bulghatul Haieraan,page,43-…call taaghoot (satan)…
19-Taqwiyatul Ieeman, page,61-…status of Prophet…
20-Taqwiyatul Ieeman, page,41-…no authority over anything …
===========================
(Astaghfirullah)


[See Scan 12 Here ] More Info: Here
===========================


Maulana Rasheed Ahmed Gangohi (d.1905CE) in his authority work ‘Fatawa Rasheediya’ states about his master Shah Ismaeel Shaheed:

Molvi Muhammad Ismaeel (may Allah have mercy on him) was scholar, pious, he uprooted the innovations, he was reviver of Sunnah, complete adherent of Quran and Hadith and a guide to the mankind, he remained like this for his entire life and ultimately he attained martyrdom during Jihad against infidels. Thus the one who have such traits is Waliullah and Shaheed (martyr)….And the book ‘Taqwiyat ul Iman’ is an excellent book and is irrefutable for polytheism (shirk) and innovation (Bidat). Its arguments are entirely from Quran and Hadith and to keep it, read it and follow it is absolutely according to Islam and is the reason to attain reward and the one who prohibits to keep it is Fasiq and an innovator…”
[Fatawa Rasheediya Kamil, pages 218-219 (Maktaba Rahmaniya, Lahore]
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 “Taqwiyatul Iman” regarding which Mawlana Rashid Ahmed said:
“To keep this book and read this book is THE CORE OF ISLAM (AYN ISLAM).

Mawlana Rashid Ahmed said in his fatwa: “to keep this book and to read this book is the REAL ISLAM ( ayn islam) and a means to save from hardship .
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Salafi publisher of the English translation of ‘Taqwiyatul Iman’ (Strengthening the faith) writes:
“The services which he has rendered for the reformation of Ummah (the mission of propagating Islam); especially after the previous works of Shaikhul Islam Imam Ibn Taimiyah and Muhammad bin Abdul Wahab are absolutely unforgettable and shall always be cherished in our minds”.
[Taqwiyatul Iman [English] page 9 (Daar-us-Salam Publications, Riyadh-Saudi Arabia)]Here

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Quote from: Full text of "English - Taqwiyatul imaan (Shah Ismail Shaheed) || Australian Islamic Library"

Different versions of Taqwiyat-ul-Iman:

The first and foremost task in regard to getting the book rearranged and making it more polished was to collect such versions which are more authentic and have more room for dependability.
The versions which were readily available for reference are as follows:
A hand-written version dated 7th of Dhil-Qa'dah 1252H (13th February 1837G) comprising a total
of 114 pages, each page consisting of 14 lines, and each line containing 16 words. This is the oldest manuscript available in the humble view of the writer. Some of its pages are rather moth- eaten. The first eight pages are not available.
1. A hand-written version comprising 237 pages, each page consisting of 8 lines, each line comprising 14 words, excellent handwriting and a fine paper. Date of writing has not been mentioned on it.
2. A printed version of Taqwiyat-ul-Iman published by Darul-Uloom Printing press, Delhi in the year 1847 G, containing altogether 92 pages. It has not been confirmed as to what edition it exactly was, as no other copy of its former printed version is available to us.
3. A copy of its type -written version (cursive style). This version was corrected by Moulana Muhammad Hasan under the auspices of Moulvi Abdul-Latif and Moulvi Kamil under the supervision of Munshi Ghulam Maula and Munshi Wajid Sahib and was printed in Muhsini Printing Press, Calcutta.The printing was completed in 1854 G. A special attention was paid to the correction of the text in the said version. A comparison of the texts reveals that the reviser has effected a few changes in it.
In addition to this one, we also had an opportunity to refer to several other editions as well.
An edition which was published by Jamiyat-ud-Da'wath Wat-Tabligh (Association for the propagation of Islam) and compiled by Maulana Muhiuddin Ahmad Qusuri is especially worth- mentioning.” [End of Quote]: Here
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Quote: Deobandi:
Mawlānā Nūr al-asan Kāndhlawī has written a thorough study on Taqwiyat al-Īmān. [Majallah Awāl wa thār, no. 20-21. A PDF is available.]
Taqwiyat al-Īmān was written some time in, or before, the year 1818.
We know this because the oldest available manuscript dates to 1818, preserved in Madrasa awlatiyya at Makkah. 
Taqwiyat al-Īmān was first published (i.e. printed) in 1826 or 1827 at the Matba‘ah Ahmadī run by Sayyid ‘Abdullāh ibn Sayyid Bahādur ‘Alī.
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Biggest Fabrication in Taqwiyatul Iman!

OLD EDITION OF TAQWIYATUL IMAN
(Note, this edition has also many fabrications, but when compared to a new edition , it has less fabrication.

*All comparison is made with the 1895 edition of Delhi):
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*Page 81: “yani main bhee ek din mar kar mittee mein milaney wala hoon”
 “It means one day I will also die and get mixed with this soil”
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(Ismaeel Dehalvee uses this explanation from his mind for explaining the death of prophet.
And Mawlana Rashid Ahmed made a failed attempt to make a ‘tawil” of this usage in his Fatwa Rashidiya. He was refuted in his tawil by Ahlus sunnah scholars).
 ------------------------------------------------------------------------
*The Biggest Fabrication:
The New edition of the same book says:
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*Page 78: “yani ek na ek din main bhee fawt ho kar agosh lahad mein ja soonga”
“Meaning, one day I will also die and go and rest in the arms of grave”
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Read: Here
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 Quotes:

Abdullah Bin Mohammad Bin Abdul Wahab of Najd says: What we believe in is as follows: The status of the Prophet (S) is absolutely above the entire creation and he has been bestowed with the eternal life in his grave which is over and above that of the martyrs which is evidenced in the QUR’AN. This is because the Prophet (S) is undoubtedly more exalted than the Martyrs and he listens to the DARUD-O-SALAM in the vicinity of his grave. (Ithaf-ul-Nabala p#415)
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Nawab Siddiqul Hassan Khan writes:
"All dead whether believers or non-believers are equal in respect of knowledge, perception, consciousness, hearing, presentation of deeds and responding to greetings of SALAM from the visitors. This is not the exclusive specialty of Prophets (A.S.) and the saints only. (DALEEL-AL-TALIB, page#840)
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Fatwas of Ibn Baz
Content > Volume 16 > Book of Hajj: First Section > Verification and explanation of many issues concerning Hajj, `Umrah, and visit in the light of the Qur'an and Sunnah > Chapter on rulings and etiquette of visiting the Prophet
Moreover, it is impermissible for anyone to ask the Prophet (peace be upon him) to fulfill a need, relieve distress, cure an ill person or the like. Undoubtedly, Allah alone may be asked to fulfill such things. Moreover, asking the dead (Part No. 16; Page No. 105) to do so is a form of Shirk (associating others with Allah in His Divinity or worship). […]
his life after death or on the Day of Resurrection. Rather, it is some sort of life whose truth and essence is known only by Allah (Glorified be He). In the above-quoted Hadith, the Prophet (peace be upon him) said:  Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.
This indicates that he is now dead and that his soul departed his body although it returns greetings.
In fact, there are many well-known texts in the Qur'an and Sunnah to the effect that the Prophet (peace be upon him) has passed away. Moreover, it is unanimously agreed-upon by scholars.
Anyway, this does not mean that he does not lead a Barzakh life. By the same token, the death of martyrs does not mean that they do not lead a Barzakh life as mentioned in the Ayah (Qur'anic verse) that reads: 
Think not of those who are killed in the Way of Allâh as dead. Nay, they are alive, with their Lord, and they have provision.
Actually, we discussed this issue in detail as it is greatly needed, because there are many people who do not understand the issue and thus, call people to Shirk and worshipping the dead besides Allah. We ask Allah (Exalted be He) to protect us and all Muslims against that, which contradicts the Shari`ah (Islamic law). And Allah knows best. (Part No. 16; Page No. 108)
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Mamati Deobandis
The “Mamati Deobandis” (those who believe that Prophet is a helpless, dead man in his grave) are particularly pro-Wahhabi/Salafi/Ahlehadith, violent and intolerant group. In fact, Mamati Deobandi’s beliefs are similar to some Salafis and a lot of Salafis find the Mamatis views to be more in line with Salafism than with Hayati Deobandis who unfortunately will not condone  the likes of Ismael Dehlvi or condemn their akabir (elders) who praised Wahhabi Beliefs which  (Astaghfirullah) defamed and insulted the Holy Prophet(s) but instead defend and praise their elders with high opinion and great esteem.

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Maulana Arif Sambhali , a famous Deobandi scholar , writes in his book -"Barelwi fitna ka naya roop [The new dimension of Barelwi Tribulation] :
"The anxiousness and writing of Taqwiyatul Iman by SHAH SHAHEED rahmatullah alaih upon seeing the spreading of Shirk :
This state made Shah Ismail Shaeed rahamatullah alaihi , the Grandson of Hazrat Shah Waliullah rahmatullah alaih and the nephew and prideful student of Hazrat Shah Abdul Aziz rahmatullah alaih , made very anxious [who inherited passion for “amr bil maroof nahi anil munkar” and Jihad against falsehood from his predecessors and his forefather Farooq e Azam radiAllahu tala anhu.] Due to this dedication for enthusiastic Jihad , he wrote TAQWIYATUL IMAN and attacked in Farooqi nature upon the Shirk which was spread among the ignorant segment of Ummate Muhammadiya by Satan and his disciples , and Haq is this that he dispatched them to the hellfire." [Page 44, Barelwi Fitna ka naya roop , Irfan press , Lahore ]
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Quote:

Molana Muhammad Ilyas Ghumman

(Syed Ahmed Shaheed & Shah Ismail Shaheed Ki Mehnat)

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Shah Ismaeel Dehalvi  (b.1779 – d.6 May 1831) and his Teacher/Shaykh
Syed Ahmad Barelvi was born on 29th of November 1786 in Rai Barelley in India
Sayed Ahmed Barewli ( d.1831CE in Balakot.)
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Maulana Manzoor Nomani (b.1905-d.1997 CE the teacher of Arif Sambhali and student of Anwar Shah Kashmiri has written a whole book defending Ismail Dehvli - Hazrat Shāh Ismā‘īl Shahīd par mu‘ānidīn ke ilzāmāt (1957). He is the same person whom deobandis regard as their Grand Munazir [as if we don't know how he ran from the Lahore debate].

He writes in his widely read book - Faisla Kun Munazra [The decisive debate] :-
"But to the point that human knowledge and comprehension has a grasp, your heart can say with full contentment and without fear of rejection, that after Hazrat Shah Wali Allah (Allah have mercy on him) and Hazrat Shah Abd al-Aziz (Allah have mercy on him) in the thirteenth century Hijri and nineteenth century CE, the sacrifices of their successors and inheritors, Hazrat Shah Ismail Shahid (Allah have mercy on him) and Hazrat Sayyid Ahmad Shahid (Allah have mercy on him) and their associates to protect the religion of Islam and those efforts they made in order to preserve it - to the degree that in the Battle of Balakot they sacrificed their lives in this path - and then the effect that those efforts and sacrifices has had on the Muslims here [in India], and because of which a religious revival has become manifest in this country, and the qualities of piety, consciousness [of Allah] and connection to Allah and the spirit of jihad and adherence to the Sunnah that took on a new life in this country, and in these qualities the state that those great personalities themselves possessed; if all these things are kept in view, no doubt will remain that these revered personalities were at that time from the elite accepted bondsmen of Allah Almighty." […] "Then in the next period - meaning, the end of the thirteenth century and start of the forteenth century - the success that Allah gave the intellectual and spiritual inheritors of these warriors for the religion and reformers of the nation, Hazrat Mawlana Muhammad Qasim Nanotwi (Allah have mercy on him) and Hazrat Mawlana Rashid Ahmad Gangohi (Allah have mercy on him) and their close companions, to preserve and serve His holy religion in this country, and to spread Tawhid, Sunnah.." [Page 16, Faisla KUN Munazra ]
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Fake Jihad of Ismail Dehalvi

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Mawlānā Sayyid Ahmad Raza Bijnori Qasmi writes:
“It is a shame that due to this book (Taqwiyatul Iman ) the Muslims of India who number 200 million, of which 90% are Hanafis, have been split into two groups.” Here

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Muhammad Jafar Thanesari said :
“During my time in India (1864 CE) I believe, there were not even ten (10) individuals in the whole of [undivided] Punjab that followed the Wahhabi creed. And now (1884 CE) I see that there is no town or city in which at least one in four people are Wahhabi who follow the creed of Muhammad Ismail.”
[Tawarikh-e-‘Ajeeba, page 81. Sang Mail Publications, Lahore – Muhammad Ja’far Thanesri]

Mawlana Thanaullah Amratsari said: "In Amritsar the Muslim and non-Muslim populations are equal. Eighty (80) years ago (1893 CE) [he said this in 1973], nearly all Muslims followed that creed which is today called “Hanafi Barelwi” .
[Sham’a Tawhid, page 4. Maktaba Thana’ia, Sargodha, Punjab – Thanaullah Amratsari]
---Note: Imam Ahmed Raza khan (ra) born 1856  he was 8 years old in [1864 CE].
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Quote:
Molana Muhammad Ilyas Ghuman

(See Scan: 6 )
more info/details readHere  


Quote:

 “During namaz (salaat) if you think of the Prophet (Salla Allahu Alaihi Wasallam), it is worse than thinking of an ox or a donkey.”(Sirat-e-Mustaqeem, page 86) (Astagfiruallah)
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“To think about Prophet while one is in prayer is worse than being engrossed in the thoughts of donkey or an OX.(Astagfiruallah)
Ref: Sirat-e-Mustaqeem (Farsi) (Pg86, Published By: Mujtabai Dehli in 1308 AH, Written By: Ismail Dehalwi)
Ref: Sirat-e-Mustaqeem (Urdu) (Pg150, Published By: Malik Siraj-ud-Din Sons Lahore in Nov 1956, Written By: Ismail Dehalwi
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Ismail Dehlavi writes: “In Salah the thought of the intercourse with your wife or evil temptation of adultery is better and to think about a Shaikh or a pious person even thinking about the Holy Prophet (SAWS) is much worse than thinking of your own donkey or oxen." (Astaghfirullah)
Reference No. (1), Ismail Dahlawi, Book Sirat-e-Mustaqeem, (persian language) page 86, Delhi 1308 H publication.
Reference No. (2) Ismail Dahelwi, Book Sirat-e-Mustaqeem, (Urdu language) page 150, November 1956 publication, Lahore.


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Original Scans:

Scan/References from: 1-10
1-Fatawa Rashidiyah, Vol: 1.page, 19 (Fatawa -e- Rasheedyah ) -…Can tell lie…
2-Tafsir Bulghatul Hayieraan, page, 157/158-…Does not Know?
3- Barhareen e Qaatiah-…knowledge of Iblis/Satan…
4-Barhareen e Qaatiah, page, 51-…Knowledge behind the Wall…
5-Hifzul Imaan (Hifzul Ieemaan) page,7- …knowledge of Prophet…
6-Siraat e Mustaqeem, page, 86/87-…Thinking or even thought of Prophet during prayer…
7-Fatawa Rashidiyah, Vol: 2, page, 12-…Word Rahmatul Lil Aalamin for Prophet…
8-Tahzeerun Naas, page,3 and 25-…Khaatim un Nabiyeen Last Prophet…
9-Baraaheen-e- Qaatiah, page, 26-…Prophet –Urdu…
10-Taqwiyatul Ieemaan, page, 58-…Respected as Elder brother…
See Scan: 6 more info/detailsHere  

(Astaghfirullah)

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On page 19 of part 2 of the booklet "Johannesburg to Bareilly", the author quotes a passage from the book Siraat-e-Mustaqeem of his Imam, Isma'iel Dehlvi Balakoti, and explains it and tries to prove this filthy statement to be excellent by using Sophistic terminology. Just see the original statement, and the reply to it. 
In chapter 3 of his book which deals with the "things that vitiate prayers", the author of the book, Siraat-e-Mustaqeem, Isma'iel Dehlvi Balakoti, says:
"Some evils take precedence over other evils. For instance, (during the Namaaz) it is better to be tempted by the thought of going to bed with his own wife, and it is much worse to pay attention to the spiritual guide or any other holy man like him, even if he be the holy Prophet (Sallal Laahu Alaihi Wasallam), than to be immersed in the thought of an ox or an ass. This, because remembrance of these (holy man) comes with a lot of respect and reverence and is fixed in the hearts of man. Contrary to this, the thought of an ox or an ass is neither so interesting nor so respectful but is, in actual fact, mean and of no consequence. And this respect and reverence for others during Namaaz draws one towards polytheism".[end of quote] more info/details: Here
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10-Taqwiyatul Ieemaan, page, 58-…Respected as Elder brother…
See scan 10: Here
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* “He who believes that the holy Prophet (Alaihis Salaam) is only as much distinguished from us as an elder brother is from the younger one goes, in our view, out of the pale of Imam.
(Al-Muhannad, Page 28, by ulama of Deoband.)
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* “Certain harsh words which have occurred in Taqwiyat-ul-Imaan (written by Isma’iel Dehlvi Phulti Balakoti) were intended to cure the ignorance prevalent in those days. . . The words used by Isma’iel Dehlvi are, of course, disrespectful and insolent. These words may never be used”.
(Imadaad-ul-Fataawa, Vol. 4, Page 115, by Thanvi.) Here
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Deobandi Akabireen:
Taqwiyat al-Īmān did certainly contain harsh language as acknowledged by the scholars of Deoband like Mawlānā Rashīd Amad Gangohī [Ta’līfāt Rashidiyya, p. 90]
Mawlānā Ashraf ‘Alī Thānawī [Imdad al-Fatāwā, Zakariyyā Book Depo, 11:574]
Mawlānā Anwar Shāh Kashmīrī [Fay al-Bārī, 1:252] said, “It contained harshness that lessened its benefit”
Mawlānā Thānawī points out that the firm words were used as treatment for the prevailing ignorance of that era. [Imdad al-Fatāwā, Zakariyyā, Book Depo, 11:574]
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Qur'an States:

ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءَ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah. but most of them have no knowledge. [az-Zumar 39:29]

NOW THE NEXT VERSE SAYS WHICH SALAFIS/WAHHABIS OFTEN MIS-USE:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
Truly thou wilt die (one day), and truly they (too) will die (one day). [az-Zumar 39:30]

As mentioned in (Verse number 29) the condition of two persons to be different, similarly the death of Prophet (صلى الله عليه وسلم) is not same like other deaths. There is great difference between the conditions and the levels of both. This example was given because of this reason that equality to the respect of Prophet (صلى الله عليه وسلم) (Shan-e-Nabuwah) should be condemned completely.

It is concocted by Wahhabiyyah (salafi/ahlehadith…) that Ahlus-Sunnah wa al-Jama’ah (Sunni/Sufi/Ash’ari/Maturidi) actually believes that “the Prophet Muhammad (صلى الله عليه وسلم) did not die!”

What a gross accusation!

*The true belief of the Ahlus-Sunnah wa al-Jama’ah is that the Prophet (صلى الله عليه وسلم), did indeed "TASTE" death, but then he is made alive in his grave.

 (Note: All the proofs misused by certain people (wahhabi/salafi/ahlehadith…) do prove that prophets including Sayyidna Muhammad (صلى الله عليه وسلم) had tasted death.
We do believe in all those verses and Ahadith, so there are no two opinions about that point, however the point to be discussed here is not the occurrence of death but the true concept of the death of a Prophet ( صلى الله عليه وسلم)

It is in the grave that our beloved Prophet Muhammad
(
صلى الله عليه وسلم) is presented with our deeds, and makes supplication on behalf of the Ummah. There are also instances where the Prophet (صلى الله عليه وسلم) will appear in our dreams and comfort us with good news and glad tidings. We also believe that to send salaam (salutations) to our Prophet (صلى الله عليه وسلم) is directly received by him and that It will be met with a reply.

Qur'an States:
وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ
And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” [Surah al-Baqarah, 154]

Of course, it goes without saying that the position of the Prophets (
عليهم السلام) is above and beyond the status of those who are martyred in Allah's way.

This proves that he (صلى الله عليه وسلم) is alive too.

Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
Translation: The best answer in this regard is that Prophet (Peace be upon him) is alive “IN HIS GRAVE AND DEATH WILL NEVER COME TO HIM” but he will remain alivedue to the fact that the Prophets remain alive in their graves [Fath ul Bari, Sharh Sahih ul Bukhari (7/22)]

Qadhi Shawkani (wahhabi/salafi/ahlehadith) authority writes: "In the Qur'an it is mentioned that martyrs are alive and food is provided for them. The Prophets and righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadith that Prophets are alive in their graves. Both Imam at-Tirmidhi and Imam al-Bayhaqi have said that these are authentic Ahadith" [Nayl al-Awtar, Volume 003, Page No. 82]


Hadith

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه

Anas b. malik reported: Allah's Messenger (صلى الله عليه وسلم) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses (عليه السلام) on the occasion of the Night journey near the red mound (and found him) saying his prayer in his Grave. [Sahih Muslim Book 030, Number 5858:] Click here for Scanned Page (174)

Note: Praying inside grave represents "Haqeeqi" life

Imam Nasai, Sunan Nasai, Book : As Salah Chapter : Zikr Salat NABI ALLAH MOSA A.S Volume : 2 page : 237 Hadith number : 1630-1636 Click here for Scanned Page (175)
Imam Nasai, Sunan Al Kubra, Book : As Salah Chapter : Zikr Salat NABI ALLAH MOSA Bil-Laiyl Volume : 2 Page : Hadith number : 1330 Click here for Scanned Page (176)

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عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : الْأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُوْرِهِمْ يُصَلُّوْنَ
Anas b. malik reported: Allah's Messenger (صلى الله عليه وسلم) said: The Prophets are alive in their graves and praying

References:
Bayhaqi, Hayat ul-Anbiyah, Page No. 003 Click here for Scanned Page (54)
Abu Yala in his Musnad with Sahih Isnaad Volume 006: Number 3425 Click here for Scanned Page (72)
Imam al-Haythami after this hadith said: Abu Yala and Bazzar narrated it and all the narrators of Abu Yala are "THIQA" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13812]
Imam Haytami, Majma Az Zawaid , Book : Kitab Feehi Zikar Al Ambiya (35) Chapter : Zikar Al Ambiya A.S Volume : 8 Page : 276 Hadith number : 13812 Click here for Scanned Page (177)

Al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621 Click here for Scanned Page (55)
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وَقَالَ ابْنُ عَدِيٍّ : وَأَرْجُوْ أَنَّهُ لَا بَأْسَ بِهِ
This hadith is mentioned by Imam Abu Yala and the narrators of this hadith are strong and this hadith is also mentioned by Imam Ibn Adi and Imam Bayhaqi. Imam ibn Adi said there is no harm in it (i.e. the chain)

والعسقلاني في الفتح وقال : قد جمع البيهقي کتابًا لطيفًا في حياة الأنبياء في قبورهم أورد فيه حديث أنس رضي الله عنه : الأنبياء أحياء في قبورهم يصلّون. أخرجه من طريق يحيي بن أبي کثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثّقه أحمد وابن حبّان عن الحجاج الأسود وهو ابن أبي زياد البصري وقد وثّقه أحمد وابن معين عن ثابت عنه وأخرجه أيضاً أبو يعلي في مسنده من هذا الوجه وأخرجه البزار وصحّحه البيهقي
Imam Ibn Hajar al-Asqalani (Allah have mercy on him) have said in Fath-ul-bari that: Imam Bayhaqi has compiled a fabulous book on Hayaat of Anbiya (عليه السلام) in their graves, there he has narrated a hadith from Hadrat Anas (رضي الله عنهم) that Prophets (عليه السلام) are alive in their graves and praying. He has narrated this hadith from the route of Yahya bin Abi kathir and he is narrator of Sahih, (Next Page No. 603) he has narrated from Mustalim bin Saeed who is declared as “THIQA”(Sound) by Imam Ahmad and Imam Ibn Hibban, from Hajaj al-Aswad and he is Ibn Abi Ziyad al-Basri whom Imam Ahmad and (Yahya) bin Moeen declared "THIQA"(Sound)from Thabit and Imam Abu Yala has also mentioned this hadith in his musnad on the same way.... Also when the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs [Fath ul Bari, Volume No. 6, Page Nos. 602-603]
Click here for Scanned Page (56)
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حدثنا أبو بكر بن أبي شيبة حدثنا الحسين بن علي عن عبد الرحمن بن يزيد بن جابر عن أبي الأشعث الصنعاني عن أوس بن أوس قال  قال رسول الله صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فيه خلق آدم وفيه النفخة وفيه الصعقة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي فقال رجل يا رسول الله كيف تعرض صلاتنا عليك وقد أرمت يعني بليت قال إن الله حرم على الأرض أن تأكل أجساد الأنبياء 
Narated By Aws bin Aws: The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday; On it Adam was created; On it shall be the Nafakhah(Sur); on it all creation will be swoon. So send a great dealing of blessing upon me on this day, for your blessings will be presented to me. . They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Sunan Ibn Maja Volume 001: Hadith Number 1626:]

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‏عن ‏ ‏أبي الدرداء ‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق

Narrated on the authority of Abu Darda: Allah's Messenger (صلى الله عليه وسلم) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [Sunan Ibn Maja Volume 001: Hadith Number 1627]

Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dhelvi” states under the commentary of this Hadith that:
The Prophets of Allah are alive in their graves, “JUST AS THEY WERE ALIVE IN THE WORLD“[Ash’at al-Lam’at – Vol. 1 Pg. 576]

Sheikh Abdul Haq Muhadith Dhelvi (rah) clarifies another important point, he states:
The Prophets are alive and everyone believes that they are alive; there is no disagreement in this.
Their life (in their graves)” IS REAL, PHYSICAL LIFE (LIKE THEY POSSESSED IN THE WORLD)” not like the martyrs, whose life is only spiritual. [Ash’at al-Lam’at – Vol. 1 Pg. 574]

Important Note: The Wahhabi/Salafi/Ahlehadith… big authorities like Nawab Sadeeq Hasan Khan Bhopali had accepted Shaykh Abdul Haqq Muhadith Dhelvi (Rahimahullah) to be amongst great scholars and this proves that idiotic scholars like Albani, Bin Baaz, Ibn Uthaymeen and company are not even dust on the feet of Shaykh Abdul Haq Muhadith Dhelvi (Rahimahullah). Hence Wahhabis /Salafis/Ahlehadith…cannot shy away from him.

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 Return of the Soul

 Hadith
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ
Narated By Abu Hurayrah: The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. [Abu Dawud Book 004, Hadith Number 2036:]

Imam Jalal ud-din Suyuti (rah) said: The word "radda" means `ala al-dawam," i.e. permanently, and not temporarily: in other words, Allah does not return the Ruh and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently. [Al-Hawi lil Fatawi, Vol.2, Page No.271-272]
Imam al-Nawawi (rah) says of this hadith :
رَوَاهُ أبُو دَاوُدَ بإسناد صحيح
Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]

Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it:
وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]

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Hadith:
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ
It is narrated on the authority of Abu Huraira that the Messenger of Allah (
صلى الله عليه وسلم) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses (عليه السلام) saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (عليه السلام) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. [Sahih Muslim Book 001, Number 0328:]
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Hadith

عَنْ أَوْسِ بْنِ أَوْسٍ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : إِنَّ مِنْ أَفْضَلِ أَيَامِکُمْ يَوْمَ الْجُمُعَةِ، فِيْهِ خُلِقَ آدَمُ، وَفِيْهِ قُبِضَ وَفِيْهِ النَّفْخَةُ، وَفِيْهِ الصَّعْقَةُ فَأَکْثِرُوْا عَلَيَّ مِنَ الصَّلَاةِ فِيْهِ، فَإِنَّ صَلَاتَکُمْ مَعْرُوْضَةٌ عَلَيَّ، قَالَ : قَالُوْا : يَا رَسُوْلَ اﷲِ! کَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْکَ وَقَدْ أَرِمْتَ؟ يَقُوْلُوْنَ : بَلِيْتَ قَالَ صلي الله عليه وآله وسلم : إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ
Narated By Aws b. Aws :
The Apostle of Allah (
صلى الله عليه وسلم) said: Among the most excellent of your days is Friday, on it Adam was created, on it he died, on it the trumpet will be blown and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed? He said: Allah has prohibited the earth from consuming the bodies of the Prophets. [Abu Dawud Book 002, Hadith Number 1526] Click here for Scanned Page (188)

Also found in following books:
1) Imam Nawawi said "Isnaad is Sahih" , Al Azkaar,  Chapter : As salah 'Ala AN NABI SAW Volume : 1 Page : 131-132 Hadith number : 302 Click here for Scanned Page (178)
2) Imam Ibn e Hajar 'Asqalani, fathul Bari , Volume : 6 Page : 562 Click here for Scanned Page (179)
3) Imam Tabrani , Ma'jam Al Ausath Volume : 5 Page : 97 Hadith number : 4780 Click here for Scanned Page (180)
4) Imam Tabrani, Ma'jam Al Kabeer Volume : 1 Page : 216-217 Hadith number : 589 Click here for Scanned Page (181)
5)  Ibn e Abi Shaibah in Musannaf, Book : As Salah Chapter : 795 Volume : 6 Page : 40 Hadith number : 8789 Click here for Scanned Page (182)
6) Imam Ahmad Bin Hambal, Al Musnad Volume : 26 Page : 84 Hadith number : 16162 Click here for Scanned Page (183)
7) Imam Bazzar,  Musnad Al Bazzar, Volume : 8 Page : 411 Hadith number : 3485 Click here for Scanned Page (184)
8)  Ibn e Hibban in his Sahih, Book : Ar Raqaiq Chapter : Ad'iyah Volume : 3 page : 190-191 Hadith number : 910 Click here for Scanned Page (185)
9) Ibn e Khuzimah in his Sahi, Volume : 3, Page : 118, Hadith number : 1733-1734 Click here for Scanned Page (186)
10) Imam Bayhaqi, Shu'b Al Eman Chapter : Fadl As Salah 'Ala An NABI SAW Volume : 4 Page : 432 Hadith number : 2768 Click here for Scanned Page (187)
11) Imam Bayhaqi,  Sunan Al Kubra,  Book : Al Juma'ah Chapter : 105 Volume : 3 Page : 353 Hadith number : 5993 Click here for Scanned Page (189)
12) Imam Darimi, Sunan Darmi,  Book : As Salah Chapter : Fee Fadl Yaum Al Jumu'ah Volume : 1 page : 445 Hadith number : 1572 Click here for Scanned Page (190)
13) Imam Majah, Sunan Ibn Majah,  Book : As Salah wa Sunnah feeha Chapter : Fadl yaum Al Jumu'ah (79) Volume : 1 Page : 345 Hadith number : 1085 Click here for Scanned Page (191)
14) Hafiz Ibn e Katheer , Tafseer Al Quran Al Azeem Volume : 6 Page : 473 Under Tafseer of Sorat Al Ahzaab, Ayat # 56 Click here for Scanned Page (192)
15) Imam Nasai, Sunan Nasai,  Book : As Salah Volume : 2 Page : 101 Hadith number : 1373
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Hadith
عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي
Narrated Abdullah Ibn Umar:
Allah's Messenger (
صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489]

Note: For complete detail about authenticity of this report please see our other article written specifically over this hadith. You can find it on this link: Here


Actions are presented to Prophet (صلى الله عليه وسلم) in Grave 

Hadith:

عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏
‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏
‏"‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏

It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (
صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.
References :
Haytham
ī transmitted it in Majma-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.
Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)
Ibn Sa
d has recorded it in at-Tabaqāt-ul-kubrā (2:194)
Q
ādī Iyād has inscribed this tradition in ash-Shifā (1:19)
al-Bazzar
 from the hadith of Ibn Mas`ud with a sound (sahih) chain.
It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation],
 where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad.
Ibn al-Jawzi statement on hadith: Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday."
See also Fath al-B
âri 10:415, 
al-Mundhiri's Targheeb wa al-Tarheeb 3:343,
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Hadith :
أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ.
Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Saeed bin Musayb (rah) stayed in the Mosque,“HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon]

Hadith
وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ . قلت: هو في الصحيح باختصار. رواه أبو يعلى ورجاله رجال الصحيح
Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. “THEN HE SHALL STAND AT MY GRAVESIDE AND SAY: YA MUHAMMAD! AND I WILL ANSWER HIM” (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462]

1. Ibn Taymiyyah said: "The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah (صلى الله عليه وسلم) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave." [Majmuaat-al-Fatawa by Ibne Taymiyyah, Volume 24: Page No. 362]

Ibn Taymiyah writes: 'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]

Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur).

2. Ibn Hajar al-Asqalani states:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
"Death will never come to the Blessed Messenger of Allah (صلى الله عليه وسلم) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves" [Fath al-Bari, Volume 17: Page No. 22]

وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن، والأنبياء أفضل من الشهداء
Translation: When the living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior than the martyrs" [Fath al-Bari, (6/379)]

3. Ibn Qayyim writes: "Our Prophet (صلى الله عليه وسلم) has said that on Fridays send as many blessings as you can on me.From wherever you sends blessings to me, your voice will reach me.The Companions enquired, 'Even after your death?' Our 'Prophet, (صلى الله عليه وسلم) replied in the affirmative. This is because Allah Most High has made the bodies of the Prophets haram [forbidden] for the earth to eat" [Ibn Qayyim, Jala ul Afham, Page No. 63]

4. Ibn Taymiyya writes: 'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true. [Ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]

5. Imam Jalauddin Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book "Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]
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6. Imam Ibn Jawzi(ra) States: 1) Narrated by Arbaas bin Sariyah (ra) who said that the Prophet (salallaho alaihi wasalam) said: I was the last Prophet in front Allah when Adam was intermingled in mud, 2) Narrated by Maysira al Fajr (ra) that he asked the Prophet (saw): Since when are you a Nabi? (The Prophet) replied: When Adam was inbetween body and Spirit [Al Wafa bi Ahwal lil Mustafa, Page No. 25] Click here for Scanned Page (27)

Takhreej (1) : Narrated by Hakim in his Mustadrak 2/600 and Tabarani in his Al-Kabir 18/253, and Al Baihaqi in his Dalail an Nabuwwa 1/83, Ibn Asakir in Tarikh ul Dimishq 1/38 Ibn Hibban in his “Sahiha” Hadith No. 2093, Imam Ahmed in his Musnad 4/127, 128 Hakim said in his Mustadrak (2/600): This Hadith has "SAHIH CHAIN" Haythami narrated it in Majma Az Zawaid (8/223) where he said: It is narrated by Ahmed, Tabarani, Al-Bazzar, the narrators of Ahmed "ARE THOSE OF SAHIH" except for Sa’id bin Suwaid who is "THIQA" as said by Ibn Hibban
Takhreej (2): Imam Ahmed narrated it in his Musnad (5/59), Imam Baihaqi in Dalail an Nabuwwa (1/85, 2/129), Imam Hakim Narrated it in his Mustadrak (2/608) where he said: This Hadith has “Sahih Isnad” and Dhahabi also agreed with him 

7. Imam al-Subki states: "It is from our beliefs that the Prophets are alive in their graves". [Tabqat al-Shafi’iyya al-Kubra, Volume 006: Page No. 266]
The great Hanafi jurist, Ibn Abidin says: "The Prophets are alive in their graves, as proven from the Hadith". [Rasa’il of Ibn Abidin, Volume 002: Page No. 203]

8. Imam al-Shawkani (whom the Salafis/wahhabis normally refer to) states: "The Prophet (صلى الله عليه وسلم) is alive in his grave, as has been established in the Hadith “The Prophets are alive in their graves”. [Nayl al-Awtar, Volume 005: Page No. 101]

9. Mullah Ali Qari on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’] This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community. [Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah]
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10. Mullah Ali al-Qari said in his commentary on ash-Shifah: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]
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11. Imam al Khafaji (rah) the author of Sharh ash-Shifa writes:
The prophets are alive in their graves living the ‘real’ life which they had in this world. [Naseem ur Rayaadh: Vol. 1 Pg. 196] Click here for Scanned Page (
173)

12. The great scholar of Quran and commentator of Sahih Muslim Imam al-Qurtubi (rah) writes:
إن يقال: إن الموت ليس بعدم، وإنما هو انتقال من حال إلى حال، وقد زكرنا زلك فيما تقدم، ويدل على زلك أن الشهداء بعد قتلهم وموتهم أحياء عند ربهم يرزقون فرحين مستبشر، فهزه صفات الاحياء في الدنيا، وإزا كان هزا في الشهداء كان الانبياء بزلك أحق وأولى، مع أنه الانبياء قد صح عن النبي: * أن الارض لا تأكل أجساد الانبياء *، وأن النبي قد اجتمع بالانبياء ليلة الاسراء في بيت المقدس، وفي السماء، وخصوصا بموسى - عليه السلام - وقد أخبرنا النبي بما يقتضي أن الله تعالى يرد عليه روحه حتى يرد السلام على كل من يسلم عليه، إلى غير زلك مما ورد في هزا المعنى، وهو كثير بحيث يحصل من جملته القطع بان موت الانبياء إنما هو راجع إلى أنهم غيبوا عنا بحيث لا ندركهم، وإن كانوا موجودين أحياء، وزلك كالحال في الملائكة فانهم موجودون أحياء، ولا يراهم أحد من نوعنا إلا من خصه الله يكرامة من أوليائه
Translation: Death is not something which brings a total end to something, it is rather transferring from one station to another, the proof of this is that martyres remain alive after getting killed or dying and they also get happy. “THIS IS THE QUALITY OF ALIVE PEOPLE IN WORLD so when martyres are alive then “PROPHETS ARE MORE DESERVING OF LIFE THAN THEM” and it has come in Sahih hadith that Allah has forbidden the earth to consume the bodies of the Prophets, and on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul Aqsa and the Prophet (Peace be upon him) also “SAW MUSA (A.S) PRAYING INSIDE HIS GRAVE” plus the Prophet has also provided the information that “ANYONE WHO SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK”.Other than this, other ahadith also establish “TO CERTAINTY” that the meaning of death given to Prophets is that “THEY DISAPPEAR FROM OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their condition is like that of Angels, because Angels are also alive and “PRESENT” and nobody from human beings is able to see them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page No. 233-4].

13. Imam al-Manawi (rah) said about Musa (AS) praying in his grave:
الحديث بظاهره يدل على أنه رآه رؤية حقيقية في اليقظة وأنه حي في قبره يصلي الصلاة التي يصليها في الحياة وذلك وذلك ممكن ولا مانع من ذلك
Translation: This hadith apparently proves that sight of Prophet (Peace be upon him) "WAS REAL" and he (Musa a.s) is ALIVE IN GRAVE AND PRAYING, LIKE THE ALIVE PRAY” this is possible and there is nothing abstaining from it [Faydh ul Qadeer (5/663)]

Also, one of the major incidents that prove this, is the incident of Me’raj (Ascension of the Prophet (صلى الله عليه وسلم) to the heavens), where he met and conversed with many Prophets. He also led them in prayer in Masjid al-Aqsa.

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Hayat al Anbiya:
حدثنا أبو الجهم الأزرق بن علي حدثنا يحيى بن أبي بكير حدثنا المستلم بن سعيد عن الحجاج عن ثابت البناني عن أنس بن مالك : قال رسول الله صلى الله عليه و سلم : ( الأنبياء أحياء في قبورهم يصلون )
إسناده صحيح
Translation: On the authority of Anas (RA) the Prophet (Peace be upon him) said: The Prophets are alive in their graves and praying [Musnad Abu Ya’la with Sahih Chain, Volume No.6, Page No. 147, Hadith No. 3425]

Salafi scholar Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la declared the chain as “SAHIH” [ibid]

Imam al-Haythami said after narrating it:
رواه أبو يعلى والبزار ورجال أبي يعلى ثقات
Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are “RELIED UPON (ثقات)” [Majma uz Zawaid Volume 8, Page No. 386, Hadith No. 13812]
قال الإمام المناوي في فيض القدير : «رواه أبو يعلى عن أنس بن مالك وهو حديث صحيح
Translation: Imam al-Manawi (rah) said in Faydh ul Qadeer: It is narrated by Abu Ya’la from Anas bin Malik (ra) and this hadith is “SAHIH” [Faydh ul Qadeer (3/184)]

Albani refutes al-Dhahabi (rah) who made mistake in regards to narrator Hajaaj bin al-Aswad (rah):
بخبر منكر عنه عن
أنس في أن الأنبياء أحياء في قبورهم يصلون . رواه البيهقي " . لكن تعقبه الحافظ
في " اللسان " , فقال عقبه : " و إنما هو حجاج بن أبي زياد الأسود يعرف بـ " زق العسل " و هو بصري كان ينزل القسامل . روى عن ثابت و جابر بن زيد و أبي نضرة و جماعة . و عنه جرير بن حازم و حماد بن سلمة و روح بن عبادة و آخرون . قال
أحمد : ثقة , و رجل صالح , و قال ابن معين : ثقة , و قال أبو حاتم : صالح
الحديث , و قال ابن معين : ثقة , و قال أبو حاتم : صالح الحديث و ذكره ابن حبان
في " الثقات
Translation: al-Dhahabi (rah) denied this in his al-Meezan and said: It is Munkar, but Imam Ibn Hajr al Asqalani (rah) did “TAQUB” of al-Dhahabi in his Lisaan ul Meezan by saying: He is Hajjaj bin Abi Ziyad al-Aswad…He is Basri…he narrated from Thabit, Jabir bin Zayd, Abi Nadhrah and group and from him narrated Jareer bin Haazim, Hamad bin Salamah, Ruh bin Ibadah.. Imam Ahmed said of Hajaaj: he is “THIQA AND RIGHTEOUS MAN” Yahya bin Ma’een said: He is “THIQA”, Imam Abu Hatim said: He is Salih ul Hadith, Ibn Ma’een (again) said: He is Thiqa, Imam Abu Hatim said: Salih ul Hadith and Ibn Hibaan mentioned him in his “THIQAAT” [Slisilaat ul Ahadith as-Sahiha, (2/187), # 621]

Albani said again:
حجاجا هذا ثقة بلا خلاف و أن الذهبي توهم
Translation: Hajaaj (rah) is Thiqa without dispute whereas al-Dhahabi (rah) had a “WAHM” [Sislilaat ul Ahadith as Sahihah (2/187) # 621]

Albani also said:
فقد أخرج له الحاكم في
"
المستدرك " ( 4 / 332 ) حديثا آخر , فقال الذهبي في " تلخيصه " :
"
قلت : حجاج ثقة "
Translation: Imam al-Hakim (rah) narrated from him in his al-Mustadrak (4/332) and al-Dhahabi (rah) said in the Talkhees that “HAJAAJ IS THIQA” (this proves that al-Dhahabi indeed had wahm whereas he himself authenticated him in Talkhees of Hakim) [Silsilaat ul Ahadith as-Sahihah (2/187) # 621]
Shaykh ul Islam Ibn Hajr al Asqalani (rah), not only authenticated this hadith but said elsewhere in Fath ul Bari:
واحسن من هذا الجواب ان يقال ان حياته صلى الله عليه وسلم في القبر لايعقبها موت بل يستمر حيا والأنبياء احياء في قبورهم
Translation: The better answer in this regard is that It is said the Prophet (Peace be upon him) is alive “IN HIS GRAVE AND DEATH WILL NEVER COME TO HIM” but he will remain alive, (due to the fact) that the Prophets remain alive in their graves [Fath ul Bari, Sharh Sahih ul Bukhari (7/36). Published by Qadeemi Kutb Khana, Karachi, Pakistan]

Ibn Hajr al-Asqalani (rah) while authenticating this hadith from Anas (ra) said:
وقد جمع البيهقي كتابا لطيفا في حياة الأنبياء في قبورهم أورد فيه حديث أنس الأنبياء أحياء في قبورهم يصلون أخرجه من طريق يحيى بن أبي كثير وهو من رجال الصحيح عن المستلم بن سعيد وقد وثقه أحمد وابن حبان عن الحجاج الأسود وهو بن أبي زياد البصري وقد وثقه أحمد وابن معين عن ثابت عنه وأخرجه أيضا أبو يعلى في مسنده من هذا الوجه وأخرجه البزار لكن وقع عنده عن حجاج الصواف وهو وهم والصواب الحجاج الأسود كما وقع التصريح به في رواية البيهقي وصححه البيهقي

وإذا ثبت أنهم أحياء من حيث النقل فإنه يقويه من حيث النظر كون الشهداء أحياء بنص القرآن والأنبياء أفضل من الشهداء ومن شواهد الحديث ما أخرجه أبو داود من حديث أبي هريرة رفعه وقال فيه وصلوا علي فإن صلاتكم تبلغني حيث كنتم سنده صحيح وأخرجه أبو الشيخ في كتاب الثواب بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته وعند أبي داود والنسائي وصححه بن خزيمة وغيره عن أوس بن أوس رفعه في فضل يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي قالوا يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت قال أن الله حرم على الأرض أن تأكل أجساد الأنبياء ومما يشكل على ما تقدم ما أخرجه أبو داود من وجه آخر عن أبي هريرة رفعه ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ورواته ثقات
Translation: Imam al-Bayhaqi has compiled a fabulous book on Life of Prophets in their graves, there he has narrated a hadith from Hadrat Anas (ra) that Prophets are alive in their graves and praying. He has narrated this hadith from the route of Yahya bin Abi Kathir and he is narrator of Sahih, he has narrated from Mustalim bin Saeed who is declared as “THIQA (RELIED UPON)” by Imam Ahmad and Imam Ibn Hibban, from Hajaj al-Aswad and he is Ibn Abi Ziyad al-Basri whom Imam Ahmad and (Yahya) bin Ma’een declared "THIQA (RELIED UPON)” from Thabit and Imam Abu Ya’la has also mentioned this hadith in his musnad via the same way. It is narrated by al-Bazaar but he had Wahm (i.e. made mistake) by saying narrator is Hajjaj as-Sawaaf although he is actually Hajaaj al-Aswad as mentioned before. It is also narrated and authenticated by al-Bayhaqi.... When life of Prophets is proven from Naql (hadiths and proofs) then it is strengthened also from Nazr (i.e. intellect and Qiyaas) as living of the martyrs is proven from the Nass of the Qur'an, then the Prophets are superior to the martyrs.
The witness over it from “SAHIH CHAIN” is the hadith of Abu Hurairra in Abu Dawud who raised it to Prophet that he said: “Invoke blessings on me, for your blessings reach me wherever you may be.” And it is narrated by Abu Shaykh in Kitaab ath-Thawab with “STRONG CHAIN” that whosoever salutes me at the grave then I hear it myself and whosoever sends it from far then it is made to reach. (Then Ibn Hajr shows other hadiths too like Allah has prohibited to consume the bodies of Prophet and that whosoever sends salutations on Prophet then Allah has returned the spirit to Prophet and he responds to it)…[Fath al-Bari, Volume No. 6, Page No. 602-603]
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The Holy Prophet (Peace be upon him) is alive, hears us and responds to the greeting.

The Prophet (صلى الله عليه وسلم) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. [Sunnan Abu Dawud, Book 10, Hadith 2036. The hadith is decalred “Hasan (good)” even by Albani]
Imam an-Nawawi (rah) says of this hadith :
‏رواه أبو داود بإسناد صحيح
Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]
He also said in Kitab ul Adhkaar:
وروينا فـيه أيضاً بإسناد صحيح، عن أبـي هريرة
Translation: It has been narrated with Sahih Chain from Abu Hurraira [Kitab ul Adhkar 1/115]

Ibn Taymiyyah the Shaykh ul Islam of Salafis says of this hadith:
وهو حديث جيد
Translation: This Hadith is “STRONG” [Majmua al Fatawa (27/116). Published by Dar ul Wafa, also King Fahad Complex Madina Munawarra]

Qadhi Shawkani leading authority for Salafis says before narrating it:
وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]

Imam Ibn Hajr al Asqalani (rah) also declared it sahih in his “Talkhis al Habir (2/265)
Allama Zarqani (rah) said regarding this hadith:
فقد ثبتت حياة الأنبـياء، لكن يشكل علـيه حديث أبـي هريرة رفعه: «ما من أحد يسلـم علـيّ إلا رد الله علـي روحي حتـى أرد علـيه السلام» أخرجه أبو داود ورجاله ثقات
Translation: It is proven that Prophets remain alive through the hadith of Abu Hurraira that the Prophet (Peace be upon him) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting. This is narrated by Abu Dawud and all its narrators are “THIQAT (RELIED UPON)” [Sharh al Zarqani ala Muwatta Imam Malik 4/282]

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(Edited by ADHM)