What scholars say regarding Life in Graves or Barzakh

What Scholars says Regarding Life in Graves

a) Ibn Abi al-Izz Hanafi said
The ahadith from the Messenger of Allah (peace be upon him) that speak of the suffering of the people or their joys and their questioning by the two angels in the graves reach the level of Mutwatir. We must believe in them and believe that the things they say are true, and abstain from asking about their modalities. We have not seen anything like them in this life, and can not therefore understand them with our reason. There is nothing in the Islamic texts that reason may consider to be impossible, although it does refer to matters that are difficult to comprehend. The soul will not be returned, for example to the body in the way we are aware of in this world. That will occur in a completely different way.
There are five types of relationship between spirit and the body….. (And no: 4 he mentioned)

The connection between them in Al Barzakh (between death and resurrection), Although spirit is separated from the body It is not the complete separation such that there is no longer any connection between them, as it is related that the soul is returned to the body, any time a Muslim sends his greetings, It is also recorded that he hears their footsteps when the people walk away from him. This is special kind of returning to the body that does not imply that the body has any life in it before the day of resurrection….(end)
(Then he said on same page)

The Punishment of the grave is the same thing as the Punishment of al barzakh. Everyone who dies and is deserving of punishment receives his share of it, whether he is buried in a grave or not, If an Animal eats him, He is buried to a Crisp, scattered by a windstorm, Crucified, or drowns in a boat, the punishment of the spirit and a Body Reaches him in the same way that it reaches those in grave.

As for what is related concerning his sitting and differences concerning their chests, they must be understood from the Messenger of Allah (Peace be upon him) in the way he meant them without exaggeration or understatement. His words can not be interpreted in a manner that is not consistent with what he said. Neither should one minimize the words he said as part of guidance. Whenever that occurs, It usually leads to misguidance. One turns away from the truth that only Allah can know. In fact Improper understanding of Allah and his Messenger is the source of all the heresies and misguidance that have cropped up in the history of Islam…(Commentary of Aqeedah At Tahawiyah by Imam Ibn Abi al-Izz Hanafi English Translation Page 358-359)
Comment: There are some deviants who claim that the life of Prophets and Auliyah is the life like this world,

Ahmad Raza Khan Brelvi said
Question: What is the difference in the Barzakhi life of Prophets (may Salah be upon them) and Awliya


“The life of the noble Prophets (may Salah and Salam be upon them) is real and physical similar to the life of this world (Haqiqi Hisi Dunyawi), and death touched them for a little moment just to fulfil the divine promise, then just after they are given the same life…(“Malfuzat” v 3 p 276)(Translation Taken from umm-ul-qura)
Comment:Then some people exaggerated and say (like a sect in Pakistan by the name of Usmani) that there is no life in graves because if there is life then people will say we can ask help from them, they can come to this world etc using their false reasoning against Hadeeth.The correct view is mentioned in Commentary of Aqeedah al Tahawaiyah mentioned above which is the opinion of Ahlus sunnah
b) Imam Ibn al Qayyam said
Finally the body is buried and soul returns to between the body and the shroud. This return does not imply the same connection that the soul had to the body in this world. it is not even the the same connection which it had in the sleeping state nor the connection which it has when it is in its resting place. this return is a special return for the questioning as we have already clarified(Kitab AL RUH page 17, English Translation)
c) Imam Ad Dahabee Said
وهو حي في لحده حياة مثله في البرزخ
And He (peace be upon him) is alive in his grave like the life in Al Barzakh(Seyar Ailam Al Nubala Vol 9 Page 161)
Scan page: http://images.orkut.com/orkut/photos/OwAAALJFXddLthKjUAEmeICX7U8pKHsiG0LUJ0aH3grDDDruIT9dA7E6RjKyDKiSWE0p-JF7gUiKgVOxl1IV_xTpQxoAm1T1UP9IVtAvP4ocuheFp_dRxoEtXAT6.jpg
d) Hafidh Ibne Hajar Asqalani said
لِأَنَّ سِيَاقه يُشْعِرُ بِأَنَّ ذَلِكَ كَانَ فِي آخِرِ حَيَاتِهِ صَلَّى اللَّه عَلَيهِ وَسَلَّمَ , وَأَمَّا تَوْدِيعُ الْأَمْوَاتِ فَيَحْتَمِلُ أَنْ يَكُونَ الصَّحَابِيُّ أَرَادَ بِذَلِكَ اِنْقِطَاعَ زِيَارَتِهِ الْأَمْوَاتَ
بِجَسَدِهِ , لِأَنَّهُ بَعْدَ مَوْتِهِ وَإِنْ كَانَ حَيًّا فَهِيَ حَيَاةٌ أُخْرَوِيَّةٌ لَا تُشْبِهُ الْحَيَاةَ الدُّنْيَا , وَاَللَّهُ أَعْلَمُ
“The context shows that it was in end of life of the Prophet (saw), as for Tawdi’ (saying goodbye) to the dead, it is possible that the Sahabi meant stopping his visit of dead people with his body, because after his death, although he is alive (after death), but it is next life (Hayat Ukhraviyah) which has no similarity with life of Duniyah. Allah knows best” (Fath ul Bari Book of Maghazi (Ghazwah) Chapter Uhud)
e) Imam al Bayhaqi Said
الأنبياء عليهم السلام أرواحهم فهم أحياء عند ربهم كالشهداء

Souls of Prophets are alive with their lord like Martyrs. (Hiyat ul anbiya lil behqi page 21)

f) Ibn Rajab al-Hanbali (may Allaah have mercy on him)
He said, under the heading: Chapter on the location of the souls of the dead:

وأما الشهداء فأكثر العلماء عل أنهم في الجنة وقد تكاثرت بذلك الأحاديث
ففي صحيح مسلم عن مسروق قال : سألنا عبدالله بن مسعود ن عن هذه الآية : { ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون } قال : أما إنا قد سألنا عن ذلك فقال : [ أرواحهم في جوف طير خضر لها قناديل معلقة بالعرش تسرح من الجنة حيث شاءت ثم تأوي إلى تلك القناديل فاطلع إليهم ربهم إطلاعة فقال : هل تشتهون شيئا ؟ قالوا : أي شيء نشتهي ونحن نسرح من الجنة حيث شئنا ففعل ذلك بهم ثلاث مرات فلما رأوا أنهم لن يتركوا من أن يسألوا قالوا : يارب نريد أن ترد أرواحنا في أجسادنا حتى نقتل في سبيلك مرة أخرى فلما رأى أن ليس لهم حاجة تركوا ] وخرج الإمام أحمد و أبو داود و الحاكم من حديث سعيد بن جبير عن ابن عباس قال : قال رسول الله صلى الله عليه و سلم ـ : [ لما أصيب إخوانكم بأحد جعل الله أرواحهم في أجواف طير خضر ترد أنهار الجنة وتأكل من ثمارها وتأوي إلى قناديل من ذهب معلقة في ظل العرش فلما وجدوا طيب مأكلهم ومشربهم ومقيلهم قالوا : من يبلغ عنا إخواننا أنا أحياء في الجنة نرزق لئلا ينكلوا عن الحرب ولا يزهدوا في الجهاد قال : فقال الله تعالى : أنا أبغلهم عنكم فأنزل الله تعالى : { ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون } ]

As for the martyrs, most of the scholars are of the view that they are in Paradise. There are many ahaadeeth which speak of that.

In Saheeh Muslim (1887) it is narrated that Masrooq said: We asked ‘Abd-Allaah ibn Mas’ood about this verse: “Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision” [Aal ‘Imraan 3:169]. He said: We also asked about that, and he (the Prophet (peace and blessings of Allaah be upon him)) said: “Their souls are in the crops of green birds, which have lamps hanging from the Throne, and they roam freely wherever they want in Paradise, then they return to those lamps…”

Imam Ahmad, Abu Dawood and al-Haakim narrated, in a report from Sa’eed ibn Jubayr, that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When your brethren were slain at Uhud, your Lord put their souls in the crops of green birds that go to the rivers of Paradise and eat of its fruits, then they go back to lamps of gold that are hanging in the shade of the Throne. When they find their food and drink and abode they said: Who will convey to our brethren that we are alive in Paradise and receiving provision, so that they will not give up fighting or turn away from jihad? And Allaah said: I shall tell them about you. Then Allaah, may He be exalted, revealed the verse: ‘Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision’ [Aal ‘Imraan 3:169].”[Ahwaal al-Quboor (p. 92-104)]

Source: http://www.islamport.com/w/akh/Web/2804/29.htm

g) Imaam Ibn Abdul Haadi (rahimahullah), he writes:
وليس هذا المعنى المذكور في الحديث، ولا هو ظاهره، بل هو مخالف لظاهره، فإن قوله: ((إلا رد الله علي روحي)) بعد قوله: ((ما من أحد يسلم علي)) يقتضي رد الروح بعد السلام، ولا يقتضي استمرارها في الجسد . وليعلم أن رد الروح إلى البدن وعودها إلى الجسد بعد الموت لا يقتضي استمرارها فيه، ولا يستلزم حياة أخرى قبل يوم النشور نظير الحياة المعهودة، بل إعادة الروح إلى الجسد في البرزخ إعادة برزخية، لا تزيل عن الميت اسم الموت. وقد ثبت في حديث البراء بن عازب الطويل المشهور في عذاب القبر ونعيمه في شأن الميت وحاله أن روحه تعاد إلى جسده، مع العلم بأنها غير مستمرة فيه وأن هذه الإعادة ليس مستلزمة لإثبات حياة مزيلة لاسم الموت، بل هي أنواع حياة برزخية

“This above mentioned meaning [of Hayaat un-Nabi] is not mentioned in this hadeeth, and neither is this the apparent meaning of the hadeeth, rather it is against its apparent meaning, for verily his saying ((except that Allaah will restore my soul to me)) after his saying ((no one gives greetings of salaam…)) demands the return of soul after the salaam, and these words do not demand the presence of soul in the body permanently. It should be known that the return of soul to the body, and its return towards the body after the death does not prove its presence in there permanently, and neither is it a proof of a second life before the day of resurrection, which is like the worldly life. On the contrary, the return of soul in Barzakh is a Barzakhi return, which does not remove the name of death from the deceased. In the lengthy hadeeth of Bara’ bin Aazib (radiallah anhu) concerning the punishment and rewards of grave, it is said that the soul of a deceased is returned to his body, whereas, we know that this soul does not remain in the body permanently, and neither is it a proof of a life which would remove the name of death from the deceased, rather it is a type of a Barzakhi life….”[Saarim al-Munki: 1/222-223 taken from the article of brother Ibn abi Raza] h) Shaykh Ibn ‘Uthaymeen said:
ومن فوائد الآية : إثبات حياة الشهداء ؛ لكنها حياة برزخية لا تماثل حياة الدنيا ؛ بل هي أجلّ ، وأعظم ، ولا تعلم كيفيتها

Another thing we learn from the verse is that the martyrs are alive, but it is the life of al-barzakh which is nothing like life in this world, rather it is better and greater, but we do not know how it is.[Tafseer Soorat al-Baqarah (2/176, 177)] i) Shaykh Saleh Al Munajjid Said
The Prophet (peace and blessings of Allaah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died. Allaah says (interpretation of the meaning):

“And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?”[al-Anbiya’ 21:34]

“Whatsoever is on it (the earth) will perish.
And the Face of your Lord full of Majesty and Honour will remain forever”[al-Rahmaan 55:26,27]

“Verily, you (O Muhammad) will die, and verily, they (too) will die”[al-Zumar 39:30][Islamqa no: 21524]

j) Mufti Kifayatullah Dehalwi said(He was student of Mahmoud ul Hasan deobandi and Khaleel Ahmad saharanpuri)
The life of Prophet peace be upon him in the grave is not the life like this world rather it is a barzakhi life and it is better than the life of all the other people, likewise the life of martyrs is barzakhi but it is lower than the life of Prophets. They all are dead as far as this world is concern”. [Kifayat alMufti Vol 1 page 80 dar al-Asha`at]

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k) Imam Ibn Jareer at-Tabri said:
یقول تعالی ذکره لنبیه محمد صلی الله علیه وسلم: وما خلدنا احدا من بنی آدم یا محمد قبلک فی الدنیا فنخلدک فیها, ولا بدلک من ان تموت کما مات من قبلک رسلنا
Allah says to his Prophet peace be upon him: O Muhammad (peace be upon him) We have not given the life of eternity to any of the son of Adam before you, so that we give you eternity. You will also die like the Prophets died who came before you. [Tafsir at-Tabri 17/24]

l) Shaykh Ghulam Mustafa Zaheer said:

They prove special life for Prophets from same things which are proven for momineen and Muslim as well.

The like of it is the hadeeth of Praying of Prophets in the graves. Those who chant about Hiyat an Nabi quote this with full force. Maybe they think that the Salah is prayed in the world. So Anbiya also pray in the graves that is why they are alive or they have life like the life of this world.

It is said to them If praying in the graves proves the wordly or life like the life of this world then they should change their slogan of “Hiyat an Nabi” to “Hiyat al Momineen” because it is proven that aam momineen will also pray in the grave, like It is narrated by Abu Huraira ra that the Prophet peace be upon him said:

“When the Angels will talk with the Momin, he will sit and he will see the sunset. He will be asked”What did you use to say about this man.” and What do you testify? then
فيقول : دعوني أصلي ، فيقولون : إنك ستفعل ولكن أخبرنا عما نسألك عنه
He will say: leave me so that i pray the salah. the angels will say you will pray but first answer the question. [Saheeh Ibn Hibban 3113, Mustadrak al Sahihayn al Hakim 1/379-380 with Hasan Chain]

Imam Hakim authenticated on the criteria of Muslim and ad-Dahabee agreed with him and al Haythamee said the chain is hasan in [Majma az-Zawaid 3/51-52] [Risalah as-Sunnah 61-66 page 8] Related Links
a) The life of the Prophets by Shaykh ul Islam Ibne Tmaiyah
b) The Nature of Life in the Grave
C) Can we see Prophet while awak?
d) Tafseer of Surah al-Baqarah by Shaykh Muhammad al-Amîn ash-Shanqîtî (a detailed discussion of life of Prophet peace be upon him is the life of al-barzakh) http://www.islaam.net/main/display.php?id=270&;category=84
e) Return of the Soul and the issue of Hayaat un-Nabi (peace be upon him)
f) Asqalani on “Allah Returns My Soul & I respond to Greeting”