The Bodies of Prophets and Imams After Death

Question

Is the preservation of the bodies of prophets and imams mentioned in traditions?

Among Islamic sources, there are two categories of traditions: one group refers to a type of life for prophets and imams after their death, believing that their bodies remain unchanged and present in the grave with a certain kind of life. In contrast, another group of traditions speaks of their ascension and the transfer of their bodies to the heavens. Both categories of traditions have supporters and opponents.

In Traditions

Shia and Sunni sources have reported various traditions regarding the bodies of prophets, successors, and imams after their death. Generally, two types of traditions have been introduced on this topic. Some traditions speak about the preservation of the bodies and the connection of the soul to these bodies after death. In contrast, a group of traditions refers to the ascension of the bodies to the heavens.

First Category

These traditions indicate that prophets and divinely infallible saints, even after their death and passing, do not suffer from decay and disintegration of their bodies and possess a type of life. Their souls never lose their connection with their pure bodies. Some of these traditions explicitly describe the imams and prophets as alive but in the grave, although they will have a specific type of life.

It is narrated from the Messenger of God (PBUH) that he said: «الانبیاء صلوات الله علیهم أحیاء فی قبورهم یصلّون». And it is also narrated from him that he said: «انّ الله حرّم علی الارض ان تأکل اجساد الانبیاء» and «ان الانبیاء احیاء فی قبورهم». And it is also narrated from the Messenger of God (PBUH) that he said: «مررت بموسی لیلة اسری بی عند الکئیب الاحمر و هو قائم یصلّی فی قبره»

In the noble book Usul al-Kafi, in the chapter prohibiting climbing on the pure grave of the Prophet of Islam (PBUH), it is narrated from Imam Sadiq (AS) that he said: «من برای احدی از شما دوست ندارم که بالای آن دیوار مسجد که مشرف به قبر شریف است بر آید و او را تأمین نمی‌کنم که چیزی ببیند که کور شود يا ببيند که پیغمبر ایستاده نماز می‌خواند».

Second Category

Traditions have been reported in Islamic sources indicating the ascension and transfer of the bodies of prophets and infallible imams (AS) after death towards the heavens. These traditions confirm that the bodies have been transferred from their graves to the heavens and there they enjoy blessings in the presence of their Lord. In a tradition, it is stated: «ان الانبیاء خاصّة و الائمة(ع) من بعدهم ینقلون باجسادهم و ارواحهم من الارض الی السماء فیتنعّمون فی اجسادهم التي کانوا فیها، عند مقامهم فی الدنیا».

In another hadith, it is stated: «انبیا و ائمه بعد از آنان اجساد و دیدار ارواح با اهل دنیارواحشان از زمین به آسمان منتقل گردیده و در اجسادی که در دنیا، با آن زندگی می‌کردند متنعّم می‌گردند و این ویژگی مخصوص حجج الهی می‌باشد نه دیگر مردم» And in some traditions, it is narrated from the Messenger of God (PBUH) that he said: «أنا اکرم علی ربّي ان یترکنی فی قبری بعد ثلاث». And similar traditions have been narrated from the infallible imams (AS) regarding the pure imams (AS). And in some traditions, it is narrated from the Messenger of God (PBUH) that he said: «الانبیاء لا یترکون فی قبورهم بعد اربعین لیلة، لکنّهم یصلّون بین یدی الله تعالی حتی ینفخ فی الصور»

Views of Scholars

Both categories of traditions have been considered by scholars, and opinions and arguments have been presented regarding their authenticity or rejection. In this regard, Sheikh Mahmoud bin Fathallah al-Husayni has authored a treatise titled “Risalat Abdan al-Anbiya (AS) fi Quburhum”, in which he has generally rejected the issue of the transfer of bodies from the grave to the heaven and has responded to the traditions cited in support of this view. In contrast, some other scholars, such as Sheikh Mufid, have given opinions based on the second category of these traditions.Template:SourceTemplate:End answer