• Hayat un Nabi Sallallahu Alihe Wasallam


• By Admin

Hayat un Nabi Sallallahu Alihe Wasallam

The doctrine of Ḥayat-un-Nabi ﷺ, meaning the real, conscious, and exalted life of the Prophet Muhammad ﷺ after his physical departure from this world, is rooted in the Qur’an itself, forming the spiritual foundation upon which Allama Dr. Shaykh Hami builds his eloquent teachings. The Qur’an explicitly affirms that the Prophets do not become non-existent after death; rather, they pass into a higher, more luminous state of existence. Allah says: “Do not say of those slain in the path of Allah that they are dead; they are alive, but you do not perceive” (Surah al-Baqarah 2:154) and again “Do not think of those who are slain in the path of Allah as dead; rather they are alive with their Lord, receiving sustenance” (Surah Aal ‘Imran 3:169). Imam al-Qurṭubi in Tafsir al-Qurṭubi (vol. 2, p. 233) states that if martyrs enjoy a real, sustained life, then the Prophets — who are superior to all martyrs — enjoy an even greater, more perfect life, continuously sustained by their Lord. Imam Ibn Kathir says in his Tafsir (vol. 2, p. 145): “If this is the case with martyrs, then the Prophets are superior in every rank and therefore more entitled to this life.” Allama Dr. Shaykh Hami often emphasizes that these verses are not metaphorical; they are direct declarations of Allah that worldly perception cannot grasp the divine mode of life enjoyed by the Prophets. Their existence is not symbolic, spiritual-only, or historical—they are “alive with their Lord,” in a way elevated beyond normal human cognition. This Qur’anic grounding becomes the core of the doctrine embraced by Ahl al-Sunnah wa’l-Jama‘ah for over 1400 years.

The doctrine of the Prophet’s life in Barzakh (the intermediary realm after physical death) is established with ijmaʿ (consensus) among classical Sunni scholars, a point repeated by Allama Dr. Shaykh Hami in his sermons. Imam al-Suyuṭi in al-Ḥawi lil-Fatawa (vol. 2, p. 149) writes: “The life of the Prophet ﷺ in his grave, and the life of all Prophets, is well known to us with decisive proofs.” Imam Ibn al-Qayyim (a student of Ibn Taymiyyah) affirms in Kitab ar-Ruḥ that the Prophets remain alive, conscious, and responsive, performing worship in their graves. Imam al-Qasṭallani in al-Mawahib al-Ladunniyyah (vol. 3, p. 276) states: “The Prophets are alive in their graves, and they engage in prayer.” Ṣaḥiḥ Muslim records the hadith of the Prophet ﷺ meeting Musa عليه السلام in the heavens during Miʿraj, yet observing him praying in his grave (Muslim 2375) — a clear, authentic, and literal proof that prophetic life continues with full consciousness. The same narration is verified by Imam Nawawi in his Sharḥ Ṣaḥiḥ Muslim (vol. 2, p. 223), who states that this confirms real, active life. This is not esoteric Sufism—it is mainstream scholarship. Shaykh Hami repeatedly asserts that the Prophet ﷺ is alive with a life more complete than physical bodily life, supported by these classical authorities. The unanimous position of Ahl al-Sunnah is that the Messenger ﷺ is alive, honoured, conscious, and spiritually present in the realm of Barzakh.

One of the strongest evidences affirming the continued life of the Prophet ﷺ is the authentic hadith affirming his direct reception and response to salutations. The Prophet ﷺ said in a rigorously authenticated narration: “There is not one who sends salutations upon me except that Allah returns my soul to me so I may return the greeting.” (Sunan Abi Dawud 2041; authenticated by Imam al-Nawawi and Imam Ibn Ḥajar). Imam al-Bayhaqi in Dala’il an-Nubuwwah (vol. 6, p. 166) and Imam al-Sakhawi in al-Qawl al-Badiʿ (p. 260) state that this hadith proves the Prophet ﷺ is not in a condition of death like ordinary humans but in a state of continuous awareness where Allah returns his ruḥ upon each greeting, showing uninterrupted consciousness. Shaykh Hami emphasizes that this “returning of the soul” is not interpreted literally as death-life-death processes; rather, as Imam al-Munawi explains in Fayḍ al-Qadir (vol. 5, p. 362), it means: “His awareness of the greeting remains constant, and Allah continues to make him respond.” The Prophet ﷺ himself said, “Your salutations are presented to me” (Nasa’i 1281), proving a continuous spiritual system by which the Ummah’s love reaches him. Neuroscientific studies on ritual recitation and emotional states demonstrate that rhythmic chanting activates parasympathetic pathways, producing calmness and heightened awareness — creating a consistent subjective experience where believers feel spiritually connected, aligning with the theological reality described in the hadith literature.

Among the most striking evidences for Ḥayat-un-Nabi ﷺ is the authentic narration in which the Prophet ﷺ said: “Your deeds are shown to me. If I see good, I praise Allah; if I see other than that, I seek forgiveness for you.” (Musnad al-Bazzar 6453; authenticated by al-Haythami in Majmaʿ az-Zawa’id, vol. 9, p. 24). Imam al-‘Iraqi confirms its authenticity, and Imam al-Suyuti quotes it as proof that the Prophet ﷺ maintains awareness and spiritual connection with his Ummah. The Qur’an states regarding the Prophet ﷺ: “And you will be a witness over mankind” (Surah al-Baqarah 2:143) — a witnessing that continues until the Day of Judgment, indicating continuous awareness. Imam Fakhr al-Din al-Razi in Tafsir al-Kabir (vol. 4, p. 356) argues that witnessing (shahada) requires ongoing perception, not a terminated existence. Shaykh Hami explains that this awareness is not a worldly perception but a divinely-granted, barzakhi perception — deeper, clearer, and unconfined by the limitations of the physical senses. Neuroscientific studies on collective rituals show that synchronous gatherings strengthen feelings of connection with symbolic spiritual figures through neural co-activation of emotion and memory centers, creating a sense of perceived presence. Thus, the theological and experiential dimensions align: the Ummah’s deeds are spiritually presented, and believers feel spiritually watched over, which classical hadith scholars affirm.

Allama Dr. Shaykh Hami often cites the powerful proof found in the Miʿraj narrations: during the Night Ascension, the Prophet ﷺ led all previous Prophets in prayer at Bayt al-Maqdis. While this occurred before his physical passing, classical scholars such as Imam al-Bayhaqi (in Dala’il, vol. 2, p. 401) and Imam al-Qasṭallani affirm that this gathering proves the ongoing life of Prophets in Barzakh, because their appearance, speech, recognition, and worship demonstrate sustained consciousness and spiritual embodiment. After the Miʿraj event, the Prophet ﷺ informed his companions: “I passed by Musa on the night of Miʿraj, and he was praying in his grave.” (Muslim 2375). This hadith is essential: it not only affirms the life of Musa عليه السلام but also implies the universality of prophetic life. If Musa is praying in Barzakh, then the Seal of Prophets ﷺ — whose status is infinitely higher — possesses an even more exalted and perfect life. Imam Nawawi interprets this as literal conscious worship (Sharḥ Muslim, vol. 2, p. 223). Neuroscience of religious dreaming shows that sacred figures commonly appear in vivid, emotionally powerful encounters, correlating with what Muslims describe as visions of the Prophet ﷺ, which the Prophet himself declared truthful (Bukhari 6993).

One of the most decisive textual proofs cited by Allama Dr. Shaykh Hami is the rigorously authenticated narration: “The Prophets are alive in their graves, praying.” (Sunan al-Bayhaqi, Hayat al-Anbiya’, p. 15; narrated from Aws ibn Aws; authenticated by al-Albani, al-Suyuṭi, Ibn Ḥajar). This narration is also supported by al-Mundhiri, Ibn al-Qayyim, and al-Haythami. Imam Ibn Ḥajar al-‘Asqalani in Fath al-Bari (vol. 6, p. 487) asserts: “Its chain is sound and its meaning is agreed upon; the Prophets possess a real life, superior to the martyrs.” Imam Jalaluddin al-Suyuṭi summarized the scholarly consensus in his dedicated monograph Sharḥ Ṣadr bi-Ḥayat al-Bashar where he compiled over 45 evidences affirming prophetic life. The classical Hanafi jurist Imam al-Ṭaḥawi states in Sharḥ Ma‘ani al-Athar that Prophets never experience the complete severance of life that ordinary humans face. Imam al-Qari in Mirqat al-Mafatiḥ (vol. 5, p. 603) comments: “This hadith demonstrates that the Prophets possess a continuous, elevated, and conscious life, wherein worship is uninterrupted.” Modern sleep-research correlates continuous ritual engagement with stable cognitive frameworks; thus, the idea of sustained worship in higher states aligns with neuroscience models of deep-level consciousness beyond physical limitations.

Allama Dr. Shaykh Hami frequently explains that the Qur’an uses clear, unambiguous language to show that martyrs remain alive after death, sustained by divine grace, and that this necessarily elevates the status of Prophets far above ordinary human limitations. Allah declares: “Do not consider those slain in Allah’s path as dead — they are alive with their Lord, receiving sustenance.” (Aal ‘Imran 3:169). Imam al-Qurṭubi explicitly writes (Tafsir al-Qurṭubi, vol. 2, p. 233): “If martyrs are alive, the Prophets are more deserving of this rank, because their status exceeds that of martyrs by consensus.” Imam Fakhr al-Din al-Razi (Tafsir al-Kabir, vol. 8, p. 445) adds: “The life mentioned here is real, not metaphorical, for Allah affirms sustenance, which requires existence, consciousness, and presence.” The Qur’anic verb yurzaqun (they are sustained) proves an ongoing, active existence. Neuroscience notes that perceptions of presence often arise in emotionally heightened environments (worship, grief, love), suggesting that the believer’s recognition of prophetic life is psychologically coherent with scriptural doctrine. These cognitive-emotional patterns do not diminish the spiritual truth; rather, they demonstrate why Muslims throughout history consistently experience the Prophet’s living presence, consonant with Qur’anic reality.

The continuing life of the Prophet ﷺ is essential for the doctrine of Shafa‘ah (intercession), which cannot meaningfully exist if the Prophet ﷺ were cut off from the Ummah. Sahih narrations document ongoing intercession prior to the Day of Judgment. In Ṣaḥiḥ Muslim (202), the Prophet ﷺ says: “I asked my Lord for permission to intercede for my Ummah, and it was granted to me.” Imam al-Nawawi in his commentary explains that this intercession begins in Barzakh, long before the Day of Judgment. The hadith in Sunan an-Nasa’i (1291) states that salutations reach the Prophet wherever they are recited, proving that communication is divinely facilitated. Imam al-Qastallani asserts (al-Mawahib al-Ladunniyyah, vol. 4, p. 282): “Since the Ummah’s salutations are presented to him, and he responds to each, this necessitates a life superior to worldly life.” Medical and psychological studies show that emotional bonds with revered figures persist neurologically even after their physical absence, creating stable internal representations. In spiritual terms, this means the Ummah retains a continuous, living connection with the Prophet ﷺ — not as memory or imagination, but as an active theological reality supported by Qur’an and sunnah.

A great emphasis of Allama Dr. Shaykh Hami’s teaching is the famous sahih hadith: “Whoever sees me in a dream has truly seen me, for Shayṭan cannot take my form.” (Bukhari 6994; Muslim 2266). Classical scholars including Imam Nawawi, Ibn Sirin, and Qaḍi ‘Iyaḍ explain that this hadith proves the Prophet ﷺ maintains a living, conscious identity accessible to the believer’s dream state. Imam Ibn Ḥajar elaborates in Fath al-Bari (vol. 12, p. 383): “This is evidence for his real, barzakhi existence, for if he were not alive, Shayṭan assuming his form would be possible.” Modern dream science shows that REM sleep activates regions linked to memory, emotion, and deep symbolic processing, producing highly vivid, realistic experiences of individuals with strong emotional salience. Peer-reviewed studies (published in Dreaming and the Journal for the Cognitive Science of Religion) document that religious figures frequently appear in dreams with heightened realism and emotional weight, correlating with sincere belief and ritual engagement. For Muslims, these findings do not diminish the prophetic reality; they demonstrate why prophetic dreams are consistently vivid, meaningful, and transformative — matching what the Prophet ﷺ promised and what scholars have affirmed as part of Ḥayat-un-Nabi.

Allama Dr. Shaykh Hami emphasizes that gatherings where Muslims recite ṣalawat, Qur’an, or dhikr enjoy a unique prophetic presence, supported by both scriptural texts and centuries of Sunni scholarship. The famous hadith states: “Angels roam the roads seeking gatherings of dhikr.” (Bukhari 6408). Imam Ibn al-Jawzi in Kashf al-Mushkil explains that when angels are present, mercy descends, and the spiritual proximity of the Prophet ﷺ becomes accessible through divine facilitation. The Prophet ﷺ said: “Blessings upon me are conveyed to me.” (Nasa’i 1281). Imam al-Sakhawi states in al-Qawl al-Badi‘ that this transmission occurs in real time through angelic mechanisms, proving continuous spiritual contact. Scientific research on group ritual shows that synchronized chanting elevates oxytocin, dopamine, and neural synchrony, producing feelings of unity, transcendence, and heightened awareness — precisely the environment where Muslims across centuries have experienced prophetic nearness. These findings resonate with traditional Islamic understanding: the Prophet ﷺ is spiritually present with those who invoke him; believers feel this presence naturally, neurologically, and theologically.

Allama Dr. Shaykh Hami emphasizes that the doctrine of Ḥayat-un-Nabi ﷺ is not a marginal or speculative idea, but a well-established tenet agreed upon by the four major Sunni schools: Hanafi, Maliki, Shafi‘i, and Hanbali. Imam al-Ṭaḥawi, representing the Hanafi tradition in Sharḥ Ma‘ani al-Athar (vol. 2, p. 117), affirms: “The Prophets are alive after their physical departure, consciously worshipping, aware of their Ummah, and receiving sustenance from Allah.” Imam Malik and his student Imam al-Qaḍi Iyaḍ reinforce this position in al-Shifa’ (vol. 3, p. 392). The Shafi‘is, as reflected in Imam al-Nawawi’s Sharḥ Muslim (vol. 2, p. 223), similarly affirm that the Prophet ﷺ receives salutations and is aware of the Ummah. Hanbali scholars like Ibn Qudamah in al-Mughni (vol. 12, p. 561) likewise confirm this life, supported by multiple chains of hadith. Modern psychological research on collective ritual, group meditation, and spiritual experiences aligns with this teaching, showing that humans consistently experience revered figures as “present” under conditions of shared devotion, emotional salience, and focused attention. Shaykh Hami interprets this convergence as evidence that Ḥayat-un-Nabi ﷺ is both spiritually real and experientially universal, producing consistent experiences across centuries and cultures.

The Prophet ﷺ’s life transcends material limitations, a theme often highlighted by Shaykh Hami. Qur’anic verses such as “They are alive with their Lord” (Aal ‘Imran 3:169) indicate a life not bound by earthly perception. Classical scholars like Imam Ibn Kathir (Tafsir al-Qur’an al-‘Aẓim, vol. 2, p. 146) assert that prophetic existence continues in a barzakhi state where physical constraints do not apply. Imam al-Qurṭubi states: “The life of the Prophet ﷺ is superior to all forms of created life; it is sustained, conscious, and active in all dimensions granted by Allah.” From a scientific perspective, modern physics recognizes that the observable universe comprises only 5% of total reality, with the remaining 95% existing as unseen dark matter and dark energy. Similarly, consciousness and spiritual awareness may operate beyond physical detection, allowing the Prophet ﷺ to exist and interact in ways the ordinary human eye cannot perceive. Shaykh Hami emphasizes that this knowledge reassures the believer that the Prophet ﷺ’s presence is real, active, and accessible spiritually, even if imperceptible materially.

The Prophet ﷺ is described in the Qur’an as Ra’uf (Most Compassionate) and Rahim (Most Merciful) (Surah At-Tawbah 9:128). Classical scholars like Imam al-Qasṭallani (al-Mawahib al-Ladunniyyah, vol. 3, p. 301) interpret these attributes as evidence of continuous, active concern for the Ummah, extending beyond physical life. Neuroscience of compassion reveals that thinking about or visualizing a beloved, revered figure can activate neural circuits associated with empathy, reward, and emotional regulation (insula, anterior cingulate, and mirror neuron system). Therefore, when believers invoke salawat or remember the Prophet ﷺ, their brains naturally experience a sense of mercy, presence, and emotional calm. Shaykh Hami repeatedly explains that these neurophysiological mechanisms do not contradict scripture; they demonstrate that human receptivity aligns with divine facilitation, enabling believers to feel the Prophet’s ﷺ compassion in real time, reinforcing both spiritual and psychological wellbeing.

Authentic narrations affirm that visiting the Prophet ﷺ’s grave carries spiritual benefits. He ﷺ said: “Whoever visits my grave, my intercession becomes obligatory for him” (Ibn Majah 1427; Ibn Ḥajar in Fath al-Bari, vol. 10, p. 542). Imam Qaḍi Iyaḍ (al-Shifa’, vol. 4, p. 274) emphasizes that this privilege reflects the Prophet’s ongoing life, awareness, and ability to intercede. Shaykh Hami highlights that the physical journey to Madinah aligns with spiritual and neuropsychological effects: studies on pilgrimage show elevated parasympathetic tone, increased emotional clarity, and intense feelings of transcendence. Collective worship, proximity to sacred spaces, and focused intention create measurable neurological changes that intensify the believer’s perception of prophetic presence. Thus, ziyarah provides both a spiritual reality and an experiential mechanism through which the Prophet ﷺ’s life is tangibly felt by worshippers.

Shaykh Hami stresses that gatherings of dhikr and salawat provide a direct experience of prophetic presence, supported both by scripture and empirical observation. The Prophet ﷺ said: “Angels roam the roads seeking gatherings of dhikr” (Bukhari 6408; Tirmidhi 3377). Imam al-Suyuti in al-Ḥawi li’l-Fatawa (vol. 2, p. 180) and al-Bayhaqi (Dala’il al-Nubuwwah, vol. 6, p. 171) explain that such gatherings attract divine mercy, creating proximity to the Prophet ﷺ through angelic mediation. Modern neuroscience confirms that synchronized group chanting elevates oxytocin, dopamine, and neural synchrony, generating emotional bonding, unity, and transcendence. These neurochemical and physiological effects create reliable spiritual experiences, allowing participants to sense the Prophet ﷺ’s mercy and presence. Shaykh Hami teaches that these gatherings are not merely symbolic; they are spiritually effective and experientially real, aligning classical hadith with contemporary understanding of human neurobiology.

The Prophet ﷺ stated: “Your deeds are shown to me. If I see good, I praise Allah; if I see other than that, I seek forgiveness for you.” (Musnad al-Bazzar 6453; authenticated by al-Haythami, Majmaʿ az-Zawa’id, vol. 9, p. 24). Classical commentators including Imam al-Suyuti (al-Ḥawi lil-Fatawa, vol. 2, p. 152) explain that this statement confirms the Prophet ﷺ is actively aware of his Ummah’s deeds, a role impossible without continuous life and consciousness. Imam al-Nawawi (Sharḥ Muslim, vol. 2, p. 223) asserts that the Prophet ﷺ observes and intercedes, verifying that prophetic life extends beyond physical death. Contemporary neuropsychology corroborates that humans exhibit moral behaviors when they perceive accountability or an observer, even in the absence of a physical witness (the “observer effect”). In the spiritual framework, the Prophet ﷺ functions as the ultimate divine observer, shaping ethical conduct through awareness and intercession, illustrating the integration of classical Islamic doctrine with psychological principles.

Allama Dr. Shaykh Hami frequently underscores the transformative practical benefits of believing in the Prophet ﷺ’s ongoing life. Believers report heightened hope, resilience, and avoidance of sin. In the Qur’an, Allah commands: “Indeed in the Messenger of Allah you have a good example” (Surah Al-Ahzab 33:21), implying continuous relevance and guidance. Scholars such as Imam Ibn al-ʿArabi (al-Futuḥat al-Makkiyya, vol. 2, p. 476) note that the Prophet’s living presence ensures that guidance remains accessible and effective. Modern clinical research supports these claims: Muslims with strong belief in prophetic intercession exhibit lower stress, reduced depression, and increased coping mechanisms, confirming Shaykh Hami’s teaching that prophetic love rescues youth from despair, addiction, and social dysfunction. Thus, belief in Ḥayat-un-Nabi ﷺ is not abstract; it produces measurable psychological and spiritual benefits consistent with Islamic texts.

Shaykh Hami describes the Prophet ﷺ as the “axis of cosmic mercy,” a theme consistent with classical Sufi and theological literature. Imam Ibn al-ʿArabi (Futuḥat al-Makkiyya, vol. 3, p. 512) explains that the Prophet ﷺ’s life sustains the spiritual universe, connecting creation with divine mercy. Neuroscience identifies that humans can maintain intense attachment figures through cognitive and emotional channels, creating internalized representations that profoundly influence behavior, emotion, and perception. Shaykh Hami teaches that believers’ hearts become attuned to the Prophet ﷺ, forming a spiritual axis analogous to Ibn al-ʿArabi’s cosmological model, where the Prophet ﷺ functions as the fulcrum of mercy, guidance, and consciousness. Classical scholars like Imam al-Suyuti and Imam al-Qasṭallani confirm this understanding: the Prophet ﷺ continuously nourishes the Ummah spiritually, even though his presence transcends physical dimensions.

Historical accounts show that the saints (Awliya) of Kashmir maintained a profound connection to the Prophet ﷺ, a connection Allama Dr. Shaykh Hami frequently highlights in his lectures. Imam Abu Nuʿaym in Ḥilyat al-Awliya’ (vol. 4, p. 278) records numerous instances where saints reported visions and guidance from the Prophet ﷺ, affirming his living presence. Neuroscience of collective spiritual practice (neurotheology) indicates that synchronized ritual, chanting, and meditation strengthen neural coupling across participants, producing shared feelings of presence and guidance. Shaykh Hami emphasizes that Kashmir’s spiritual tradition illustrates both the classical doctrine of prophetic life and its experiential verification, showing that spiritual perception aligns with documented religious experiences over centuries. Here, classical scholarship, lived experience, and modern science converge to affirm Ḥayat-un-Nabi ﷺ as both theological reality and psychologically perceivable truth.

In conclusion, the doctrine of Ḥayat-un-Nabi ﷺ is fully established through Qur’anic proofs (2:154; 3:169; 33:56), sahih hadiths (Bukhari 6994; Muslim 2375; Nasa’i 1281), and the consensus of classical scholars (al-Nawawi, al-Qasṭallani, Ibn Kathir, al-Suyuti, Ibn al-ʿArabi). Allama Dr. Shaykh Hami’s teachings integrate these sources with modern scientific insights, including neuroscience of ritual, dream, moral cognition, and emotional resonance. Prophetic life is conscious, responsive, merciful, and actively engaged in witnessing the Ummah’s deeds, receiving salutations, guiding through dreams, and inspiring spiritual growth. Scientific studies validate why believers consistently experience presence, mercy, and guidance, aligning human perception with divine reality. Ultimately, Ḥayat-un-Nabi ﷺ is a living, experiential, transformative truth — foundational for spirituality, ethical conduct, and emotional resilience, affirming that the Prophet ﷺ remains the eternal guide, witness, and axis of mercy for humanity until the Last Day.