The dying of anbiya عليهم السلام and the shuhada is not the same as our dying. When we die, our bodies are completely dead. They decay and are absorbed. Our souls remain alive and our bond is broken with this world. Our souls feel pleasure or pain when our bodies are dead in the graves. When the shuhada and the anbiya عليهم السلام die, their dying does not result in a dead body. Their body is still alive but we cannot sense this. Rizq is something that our bodies require for sustenance. If we don't eat, our bodies decay and die. Our souls do not. So, if rizq is being provided to the shuhada, that means their bodies are not dead either. The souls of the shuhada are in jannah. The bodies of the shuhada are still living and the sustenance of the bodies is provided for. The same goes for the anbiya عليهم السلام. When you're quoting the tafseer of al-Qurtubi, there is no definitive statement made about whether their bodies are dead or not. If spiritual rizq is what is implied, then even the one who was not martyred or was not a nabi is provided spiritual rizq. What the Ahle Hadees and Mamatis believe is that the anbiya عليهم السلام and the shuhada are dead in their graves, no ifs, ands or buts. Can you prove from the major ulama of the past that the prophets are dead in their graves? This distinction between whether the bodies are dead or alive has to be made because we believe that Rasoolullah can hear us when we are near his grave.