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**anaisdannyxys** · 10-05-2011, 07:25 AM

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[5] This life attained by them after their death is not the worldly life in its essence or with all its features rather it is similar to the worldly life in some of its features, some expressed clearly and some assumed

See also Mufti Muhammad's answer which was posted there also: http://www.ilmgate.org/are-the-proph...-their-graves/

So, taking into account the following paragraph: This life is physical and worldly (dunyawiyyah), and not just a spiritual one with the sole (barzakhiyyah), as the latter is common for all the people. They are usually involved in performing Salat and worshiping Allah (out of their own choice and not binding on them), and we can normally not see or feel them. Is it correct to say that the Prophets عليهم السلام and the shuhada' (and anyone else who has this honor) are alive in their graves, and what separates that "life" from the "life" of the barzakh is the degree of how close they are to the dunyawiyyah life, i.e. the strength of the connections between the body and the soul? And from excerpt of Takmilah Fath al-Mulhim, that the strength of the connection would be stronger for the Prophets than for the martyrs, etc., on the basis of superiority?

I am just trying to clarify my understanding.

10-05-2011, 07:25 AM	#20
anaisdannyxys Join Date Oct 2005 Posts 441 Senior Member	Highlighted: [5] This life attained by them after their death is not the worldly life in its essence or with all its features rather it is similar to the worldly life in some of its features, some expressed clearly and some assumed See also Mufti Muhammad's answer which was posted there also: http://www.ilmgate.org/are-the-proph...-their-graves/ So, taking into account the following paragraph: This life is physical and worldly (dunyawiyyah), and not just a spiritual one with the sole (barzakhiyyah), as the latter is common for all the people. They are usually involved in performing Salat and worshiping Allah (out of their own choice and not binding on them), and we can normally not see or feel them. Is it correct to say that the Prophets عليهم السلام and the shuhada' (and anyone else who has this honor) are alive in their graves, and what separates that "life" from the "life" of the barzakh is the degree of how close they are to the dunyawiyyah life, i.e. the strength of the connections between the body and the soul? And from excerpt of Takmilah Fath al-Mulhim, that the strength of the connection would be stronger for the Prophets than for the martyrs, etc., on the basis of superiority? I am just trying to clarify my understanding.
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