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Quran states
And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)
Ibn e kathir says
قال مجاهد في قراءة عبد الله بن مسعود رضي الله عنه: (واسأل الذين أرسلنا إليهم قبلك رسلنا). وهكذا حكاه قتادة والضحاك والسدي عن ابن مسعود رضي الله عنه، وهذا كأنه تفسير لا تلاوة، والله أعلم. وقال عبد الرحمن بن زيد بن أسلم: واسألهم ليلة الإسراء؛ فإن الأنبياء عليهم الصلاة والسلامجمعوا له، واختار ابن جرير الأول، والله أعلم.
Mujahid said that `Abdullahbin Mas`ud recited it: (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, AdDahhak and AsSuddi from Ibn Mas`ud, may Allah be pleasedwith him. Yet this appears to be an explanation rather than an alternate version of recitation. so meaning is that ask to those people to whom these messengers were sent, abdul rehman said ask to the anbiya, meaning in the night of meraj and ibn e jareer (Tabree) hold the first opinion
Comment:
it also refute that we can see Prophets in the world because ibn e kathir and ibn e jareer knew it that it is impossible that Prophet peace be upon him can ask them and see them in this world (other then a miracle like Prophet peace be upon him saw MOOSA ALEH SALAM) so they preferred first opinion.
Quran says
"and among you Lives the Messenger "Al-Qur'an, 3:101
Imam Al Qurtubi's commentary
وَيَدْخُل فِي هَذِهِ الْآيَة مَنْ لَمْ يَرَ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ; لِأَنَّ مَا فِيهِمْ مِنْ سُنَّته يَقُوم مَقَام رُؤْيَته . قَالَ الزَّجَّاج : يَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِأَصْحَابِ مُحَمَّد خَاصَّة ; لِأَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَانَ فِيهِمْ وَهُمْ يُشَاهِدُونَهُ . وَيَجُوز أَنْ يَكُون هَذَا الْخِطَاب لِجَمِيعِ الْأُمَّة ; لِأَنَّ آثَاره وَعَلَامَاته وَالْقُرْآن الَّذِي أُوتِيَ فِينَا مَكَان النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِينَا وَإِنْ لَمْ نُشَاهِدهُ
(Rough translation)
It is clearly proving that Prophet Peace be upon him is with us through his Sunnah not with his Ruh or Dhaat (essence)
A Hadith states that one day, the Prophet said to his Companions,
وكما جاء في الحديث أن النبي صلى الله عليه وسلم، قال لأصحابه يوماً: " أي المؤمنين أعجب إليكم إيماناً؟ " قالوا: الملائكة. قال: " وكيف لا يؤمنون وهم عند ربهم " ؟ وذكروا الأنبياء، قال: " وكيف لا يؤمنون والوحي ينزل عليهم؟ " قالوا: فنحن. قال: " وكيف لا تؤمنون وأنا بين أظهركم؟ "قالوا: فأي الناس أعجب إيماناً؟ قال: " قوم يجيئون من بعدكم، يجدون صحفاً يؤمنون بما فيها " وقد ذكرت سند هذا الحديث والكلام عليه في أول شرح البخاري،
("Who among the faithful believers do you consider has the most amazing faith'' They said, "The angels.'' He said, "Why would they not believe, since they are with their Lord'' They mentioned the Prophets, and the Prophet said, "Why would they not believe while the revelation is sent down to them'' They said, "Then, we are.'' He said, "Why would not you believe when I am among you'' They asked, "Who has the most amazing faith'' The Prophet said, " people who will come after you and who will find only books that they will believe in.'')
Source: http://altafsir.com/Tafasir.asp?tMadhNo=0&;tTafsirNo=7&tSoraNo=3&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=1
Note: There is some dispute in above narration but there is another narration in this matter
صالح بن محمد عن أبي جمعة قال : تغدينا مع رسول الله صلى الله عليه و سلم و معنا أبو
عبيدة بن الجراح قال : فقلنا يا رسول الله أحد خير منا أسلمنا معك و جاهدنا معك ؟ قال : نعم قوم يكونون بعدكم يؤمنون بي ولم يروني
A man of Allah's messenger's companions called Abi Jam'ah reported: "We ate lunch with Allah's messenger prayer and peace upon him and Abu Obida Ibn Al-Jarah said: "Allah's messenger, will there be any people better than us? We embraced Islam with you and fought in the cause of Allah with you. Allah's messenger prayer and peace upon him said: "Yes, people who come after you and believe in me without seeing me".
Reference: Sunan ad-Darimi hadeeth Kitab al-Riqaq hadith no: 2786 authenticated by the Muhaqqiq Abdul Mannan Rasikh, Mastadrak Al-Haakim (Hadith # 6992) Authenticated by Hakim and ad-Dahabee agreed with him, Al M'ujam Al Kabeer At-Tabarani Vol 4 page page no: 22 Hadith no: 3538, Masnad Ahmed Hadith # 17017 Authenticated by Shaykh Shoaib aranoot.
Comment
This hadith is clear in itself, later people will only find Books but not Prophet peace be upon him himself.
The opinion of Companions and tabiyeen
The opinion of Ibn Abbas
Kulayb also reported that once he told Ibn Abbas that he had seen the Prophet (pbuh) in a dream and Ibn Abbas asked him to describe whom he saw. When he mentioned that the figure looked like al Hasan ibn Alee, Ibn Abbas told him that he had in fact seen the Prophet (pbuh) [Fath al Baaree vol. 12 p400]
One of the Quranic transcribers, Yazeed al Faarisee, related that he saw the Messenger of Allah (pbuh) in a dream during the era of Ibn Abbas and informed him. Ibn Abbas said, "Allahs Messenger (pbuh) used to say, ' Satan is unable to imitate my form, so whoever dreamt that they saw me, actually saw me'. Can you describe the person that you saw?" Yazeed replied, "Yes. I saw a man of medium height, of light brown hair, with a nice laugh, black eyes, a nicely rounded face. His beard filled from here to here (from one cheek to another) and almost filled his neck" [at this point the haidth narrator, Awf, interjected that he could not remember the other characteristics Yazeed mentioned]. Ibn Abbas said, "If you saw him while you were awake you wouldn't have been able to describe him better!" [al-Fath ar-Rabbaanee vol 17, p 225, nt1]
The opinion of Ibn Sireen
After quoting the hadith on seeing the Prophet (pbuh) in a dream, Ibn Seereen was reported in Sahih al Bukhari as saying: "Only if he sees the Prophet (pbuh) in his actual form" [Bukhari vol.. 9 p104 no 122, Abu Dawood vol. 3 p 1396]
It was also reported that when someone told Ibn Seereen that he saw the Prophet (pbuh) in a dream, he would ask the person to describe whom he saw. If the person mentioned characteristics known to Ibn Seereen, he would tell him that he had not seen the Prophet (pbuh) [Fath al Baaree vol. 12 p400].
The opinion of scholars
The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).
This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.
The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-'ilm-ul-baatin). Abu Ya'qoob Ishaaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahaabah and the Taabi'een never spoke about such things.'"[Ibn e Jozi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]
وقال ابن بطال قوله : " فسيراني في اليقظة " يريد تصديق تلك الرؤيا في اليقظة وصحتها وخروجها على الحق ، وليس المراد أنه يراه في الآخرة لأنه سيراه يوم القيامة في اليقظة فتراه جميع أمته من رآه في النوم ومن لم يره منهم .
Ibn Battal (author of an earlier explanation of Sahih Al-Bukhari) said: "The hadith ' will see me when he is awake' means that the dream is true and will come to pass. It does not mean that he will see him on the Day of Judgment, since there everyone would be able to see him, whether they saw him in a dream or not. "
وقال المازري : إن كان المحفوظ " فكأنما رآني في اليقظة " فمعناه ظاهر وإن كان المحفوظ " فسيراني في اليقظة " احتمل أن يكون أراد أهل عصره ممن يهاجر إليه فإنه إذا رآه في المنام جعل علامة على أنه يراه بعد ذلك في اليقظة وأوحى الله بذلك إليه صلى الله عليه وسلم .
Al-Maziri said, "it may mean that it is specific to the people of his time, that if they see him in a dream, they will see him while awake after they meet him by doing hijra (emigration). This was sign which he was told by Wahi (revelation)"
قال القرطبي : اختلف في معنى الحديث ؛ فقال قوم : هو على ظاهره فمن رآه في النوم رأى حقيقته كمن رآه في اليقظة سواء ، قال وهذا قول يدرك فساده بأوائل العقول ، ويلزم عليه أن لا يراه أحد إلا على صورته التي مات عليها وأن لا يراه رائيان في آن واحد في مكانين وأن يحيا الآن ويخرج من قبره ويمشي في الأسواق ويخاطب الناس ويخاطبوه ويلزم من ذلك أن يخلو قبره من جسده فلا يبقى من قبره فيه شيء فيزار مجرد القبر ويسلم على غائب لأنه جائز أن يرى في الليل والنهار مع اتصال الأوقات على حقيقته في غير قبره ، وهذه جهالات لا يلتزم بها من له أدنى مسكة من عقل .
Imam Al-Qurtubi said: "There are different opinions about the explanation of this hadith ( "Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape"). Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he (sallallaho'alaihiwasallam) is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to just (an empty) grave and say salam (greetings) to someone who is not there, since (according to this claim) he can really be seen at anytime of the day (in a dream) in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance."
ونقل عن جماعة من الصالحين أنهم رأوا النبي - صلى الله عليه وسلم - في المنام ثم رأوه بعد ذلك في اليقظة وسألوه عن أشياء كانوا منها متخوفين فأرشدهم إلى طريق تفريجها فجاء الأمر كذلك .
قلت : وهذا مشكل جدا ولو حمل على ظاهره لكان هؤلاء صحابة ولأمكن بقاء الصحبة إلى يوم القيامة ، ويعكر عليه أن جمعا جما رأوه في المنام ثم لم يذكر واحد منهم أنه رآه في اليقظة وخبر الصادق لا يتخلف .
وقد اشتد إنكار القرطبي على من قال من رآه في المنام فقد رأى حقيقته
About some reports that some Salihoon (pious people) saw him in dreams and then saw him (sallallaho'alaihiwasallam) while awake too and asked him of various things, I (Ibn Hajar) say: "This is very problematic (muskil jiddan). If it were really like that, then these people would have been Companions (sahabah), and it would be possible that there would be Companions (Sahabah) right uptil the Day of Judgment! What unsettles this claim is that numerous people saw him in dream, but never reported seeing him when awake, but the news given by the truthful (i.e. the Prophet 'alaihi salam) does not remain unfulfilled. As we mentioned earier, Al-Qurtubi was very severely against the notion that seeing him in a dream means seeing him really (haqeeqatahu)."
[Translation taken from http://tarjuman.wordpress.com/2009/06/08/the-reality-of-seeing-the-prophet-in-a-dream/]
Sakhawi said
قال السخاوي في رؤية النبي صلى الله عليه وسلم في اليقظة بعد موته : لم يصل إلينا ذلك - أي ادعاء وقوعها - عن أحد من الصحابة و لا عمن بعدهم و قد اشتد حزن فاطمة عليه صلى الله عليه وسلم حتى ماتت كمداً بعده بستة أشهر على الصحيح و بيتها مجاور لضريحه الشريف و لم تنقل عنها رؤيته في المدة التي تأخرتها عنه .
(rough)It says that it is not correct that someone could see messenger (sallalahu alaihi wa ala alihi wa sallam) after his death while he is awake. And he says such things doesn't reach him not from any companion or those who came after him. As an example he gives Fatima (r.a) which died due to feeling lonely after her fathers death, and yet she didn't see him aftre his death while she was awake.[Qustulani quoted in Mawahib li-duniya 5/295]
Abdul Hai Laknavi Hanafi said
و منها - أي من القصص المختلقة الموضوعة - ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً
It says that the stories of Prophet peace be upon him himself coming in the Majalis of Mawlid are fabricated [Athaar al-Marfooa fe akhbaar al-Modhua page 46
Allah says
23:15 Then indeed, after that you are to die.23:16 Then indeed you, on the Day of Resurrection, will be resurrected.
Ibn Hazam said in maratib al-Ijma
واتفقوا أن محمداً عليه السلام وجميع أصحابه لا يرجعون إلى الدنيا إلا حين يبعثون مع جميع الناس
It is agreed upon that Muhammad peace be upon him and all his companions will not return to this world except when all the people will be raised.
Abu Saeed Khadmi al-Hanafi said in البريقة شرح الطريقة المحمدية
رؤية شخصه صلى الله عليه وسلم يقظة بعين الرأس بعد موته، ورؤيته تعالى في الدنيا بعين الرأس غير ممكن، والأول عقلي إذ الموتى ما داموا كذلك لا يتصور منهم ذلك.
It says that it is not prossible to see Prophet peace be upon him after his death and (it is not possible) to see Allah in this world..
Allamah Rasheed Ridha Ra said
صرح بعض العلماء المحققين بأن دعوى رؤية النبي صلى الله عليه وسلم بعد موته في اليقظة والأخذ عنه دعوى باطلة
It says that Some scholars and Muhaqqiqeen cleared that The Claim to see Prophet peace be upon him after his death (while awake) is False Claim[6/2385فتاويه]
The Story of Shaykh Abdul Qadir Jeelani
What some people claim, that the Prophet (peace and blessings of Allaah be upon him) came to them when they were awake, and spoke to them and told them about things, this undoubtedly comes from the shayaateen (devils) and the jinn, especially since that did not happen to the greatest Sahaabah such as Abu Bakr, 'Umar, 'Uthmaan, 'Ali, al-Zubayr, Talhah, 'Abd al-Rahmaan ibn 'Awf, Sa'eed ibn Zayd, Abu 'Ubaydah and Sa'd, or the people who had been present at Badr or had given their bay'ah (oath of allegiance) beneath the tree, and other great and Allaah-fearing Sahaabah. If anyone claims that he saw the Prophet (peace and blessings of Allaah be upon him) whilst he was awake, then undoubtedly the one who appeared to him was a devil or a jinn, and no ruling can be established from that. Something worse than that happened to Shaykh 'Abd al-Qaadir al-Jilaani (may Allaah have mercy on him), when he saw someone sitting on a throne between heaven and earth, saying, "I am your Lord." He said: "Be gone, enemy of Allaah, for you are Iblees." He said: "How do you know that I am Iblees?" He said: "Because Allaah cannot be seen in this world until we die, and because you said, 'I am your Lord' but you did not dare to say, 'I am Allaah.'" So visions of this sort come from the Shaytaan. We should not be deceived by the stories that are narrated by some people who are thought to be righteous, such as stories about seeing the Prophets and sitting with them. We may believe that they sat with them but with whom were they sitting? They sat with the jinn and devils so that that may cause fitnah (tribulation). But those whom Allaah protects by their following the Qur'aan and Sunnah and reciting dhikrs, Aayat al-Kursiy, al-Mi'wadhaat (the soorahs seeking refuge with Allaah) and seeking the help of Allaah, will be protected against that in sha Allaah, as happened with the awliya' (close friends of Allaah) and those who fear Him – as was narrated by Shaykh al-Islam in his valuable book: al-Furqaan bayna Awliya' al-Rahmaan wa Awliya' al-Shaytaan.[Source: http://www.islamqa.com/en/ref/47782/]
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said (quoting the opinion of Qadhi Abu Bakar Ibn al-Arabi)
وشذ بعض الصالحين فزعم أنها تقع بعيني الرأس حقيقة
Some of the righteous erred and claimed that it is possible to see him with one’s own eyes.[Fath al-Baari, 12/384.]
Al-Nawawi (may Allaah have mercy on him)commented
1 – That what is meant is the people of his own time, i.e., that whoever saw him in a dream and had not migrated, Allaah would enable him to migrate and to see him with his own eyes when he was awake.
2 – That he would see the confirmation of that dream whilst awake in the Hereafter, because all of his ummah will see him in the Hereafter.
3 – That he will see him in a specific sense in the Hereafter, by being close to him and attaining his intercession, and so on.[Sharh Muslim, 15/26]
The opinion of alQadee Iyaad
Since the Prophet (pbuh) made this statement about dreams to his companions, who were familiar with his appearance, it means that if one who knowsEXACTLY WHAT THE PROPHET (PBUH) LOOKS LIKE, sees something fitting that description in a dream, he can be sure that Allah has blessed him with a vision of the Prophet (pbuh) [Imaam an Nawawee quotes al-Qaadee expressing this opinion. See Sahih Muslim Sharh an Nawawee vol. 8 p30].
Source: http://www.islamicawakening.com/viewarticle.php?articleID=408
The scholars of the Standing Committee said, refuting the beliefs of al-Tijaani:
There is no proven report from the Rightly-Guided Caliphs or from the rest of the Sahaabah (may Allaah be pleased with them), who are the best of mankind after the Prophets, that any of them claimed to have seen the Prophet (peace and blessings of Allaah be upon him) when he was awake. It is well known, and no Muslim has any excuse for not knowing, that the religion was completed during the lifetime of the Prophet (peace and blessings of Allaah be upon him) and that Allaah perfected this ummah’s religion for it and completed His Favour upon it before the death of His Messenger (peace and blessings of Allaah be upon him). Allaah, may He be exalted, says (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3]
So there can be no doubt that what Ahmad al-Tijaani claims, that he saw the Prophet (peace and blessings of Allaah be upon him) when he was awake, and learned the Tijani tareeqah from him orally when he was awake, and that he told him what wird to recite to remember Allaah (dhikr) and send blessings upon His Messenger, is false and is evident misguidance.
Fataawa al-Lajnah al-Daa’imah, 2/325, 326
source: http://www.islamqa.com/en/ref/70364
Imam alQurtubi said
. { فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ } أي رُدّوا ذلك الحكم إلى كتاب الله أو إلى رسوله بالسؤال في حياته، أو بالنظر في سنته بعد وفاته صلى الله عليه وسلم؛ هذا قول مجاهد والأعمش وقَتادة، وهو الصحيح. ومن لم يَرَ هذا ٱختَلّ إيمانه؛ لقوله تعالىٰ { إِن كُنْتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلآخِرِ }
Anbiya and Myrters Can not Visit this world.
Imam Behaqay RA said
الأنبياء عليهم السلام أرواحهم فهم أحياء عند ربهم كالشهداء
ARWAH OF Anbiya are alive with their lord like Myrters
Hiyat Al Anbiya of Imam Behaqay page 21
Allah states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,
(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)
He said, `We asked the Messenger of Allah the same question and he said,
(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What more could we wish for, while we go wherever we wish in Paradise' Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allah knew that they did not have any other wish, so they were left.)''' There are several other similar narrations from Anas and Abu Sa`id.
Imam Ahmad recorded that Anas said that the Messenger of Allah said,
(No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.) Muslim collected this Hadith
In addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah said,
(When your brothers were killed in Uhud, Allah placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, `We wish that our brothers knew what Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,
(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)
Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.
Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,
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Dreams
