In the context of some incidents of Fayyil period and Hayatun Nabi 8818673221

The main reason for the denial and so-called shirk of the so-called Ahl al-Hadith group is their misconception in the case of an aqeedah. That erroneous aqeedah is that the Prophet (peace and blessings of Allaah be upon him) died in Athar. Not alive. But the aqeedah of our Ahl as-Sunnah wal Jamaat is that the Prophet (peace be upon him) is alive in the grave. But not like the worldly life. There is no ability to eat, drink, move, etc. On the contrary, they have many characteristics of being alive, such as hearing salutations. When Durood falls in front of Rawza, he hears it. And if Durood falls from a distance, he can know it when he reaches it through angels. In the grave he is immersed in worship. This life is a special life in the world of the grave. It must be admitted that he has received three deaths from worldly life. But in the life of the grave he is particularly alive. Such martyrs are living in a special system. That life is not like the worldly life. This is the aqeedah of Ahl as-Sunnah wal Jamaat. And their aqeedah is that the prophets are dead in the grave. They have no characteristics of living people. Due to the error of this aqeedah, they call it shirk to speak in front of the tomb of the Prophet (peace be upon him) or to make some request. Which is evident in all the cases mentioned above. Therefore, since we believe that the Prophet (peace and blessings of Allaah be upon him) is alive in a special condition in the grave, it is not shirk for the people to go to the Prophet (peace and blessings of Allaah be upon him) and ask for something that can be asked of the people. However, if one were to ask for things which could not be asked of the living, it would be shirk. But no such thing was asked for in those incidents, which is not permissible to ask the living. Such as wanting children etc. In one of the two cases, bread or food was demanded, in the other, justice was sought and in one case, medicine was sought for treatment. All this is not shirk sought from living people. Therefore, since the Prophet (peace and blessings of Allaah be upon him) was alive in a special condition in the grave, it was not shirk to go to his grave and ask for these things. But if you want it in the grave of other people, it will be shirk. Since no one but the Prophet is dead in the grave. Note: It is not right to ask like this in the grave of Nabiji. Because it may raise the suspicion among the people outwardly that the Prophet (peace and blessings of Allaah be upon him) can do everything like Allaah. So you have to refrain from asking like this. But if someone does this out of love for the Prophet, it is a different matter. Because there is no provision on the madman. As happened in the events described above. Evidence that the prophets were alive in the grave 1- وَلَا تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ َْمْوَاتٌ بَلْ َْحْيَاء وَلَكِن لاَ تَشْعُرُونَ (Surat al-Baqarah: 15) The clear interpretation of the verse shows that the martyrs are alive in the grave, and the implication is that the prophets are also alive in the grave, because the dignity of the prophets is much higher than that of the martyrs. 2. عَن أَنَس The Prophet (peace and blessings of Allaah be upon him) said: “The Prophets revive their graves and pray for them” Prayers are recited. 3. On the authority of Abi Al-Darda ', the Messenger of God, may God bless him and grant him peace, said, He (after death) said that Allah is forbidden on the earth to carry the bodies of the Prophets Read more and more Durood. Surely the angels bear witness to it. And when someone reads Durood on me, it is presented to me. Abu Darda said: I asked: Will it be presented after death? !, Because Allah Ta'ala has forbidden the eating of the bodies of the Prophets for the sake of the land. -1582, Musnadul Bajjar, Hadith No. 3465, Musannafe Ibn Abi Shaybah, Hadith No. 5759) This hadith clearly proves that the Prophets are alive in the grave. 7381754358