Shaykh ‘Abd Allah ibn Muhammad al-Ghumari said:
The saying of Allah Most High [O you who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if you are (in truth) believers. And if you do not, them be warned of war (against you) from Allah and His Messenger] (2:278-279) indicates that the Prophet, sall-Allahu `alayhi wa sallam, is alive in his noble grave, fighting the usurers with his supplication against them or with whatever suits his isthmus-life. I do not know anyone that inferred this from the verse before me.
The above is further confirmed in the Sunna by the following evidence:
(1) Ibn Mas‘ud’s authentic narration of the Prophet’s, sall-Allahu `alayhi wa sallam, witnessing of all the deeds of the Umma from his Barzakh:
The Prophet, sall-Allahu `alayhi wa sallam, said: “My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you.” (Hayâtî khayrun lakum tuhaddithûna wa yuhaddathu lakum wa wafâtî khayrun lakum tu‘radu a‘malukum ‘alayya famâ ra’aytu min khayrin hamidtu Allâha wa mâ ra’aytu min sharrin istaghfartu Allâha lakum.)
(2) The authentic narration of “the Supernal Company” (al-mala’u al-a‘lâ) from Mu‘adh ibn Jabal (RA) and others:
The Prophet, sall-Allahu `alayhi wa sallam, said: “My Lord came to me in the best form” – the narrator said: “I think he said: ‘in my sleep’” – “and asked me over what did the Higher Assembly (al-mala’ al-a‘lâ) vie; I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and knowledge of all things between the East and the West came to me.”
(3) The staying back of Sayyidina Gibril, `alayhis salaam, at the point the Prophet, sall-Allahu `alayhi wa sallam, went beyond the Lote-Tree of the Farthermost Boundary (sidrat al-muntaha) and heard the screeching of the pens writing the Foreordained Decree then saw his Lord, although Gibril is the closest of all creatures to Allah U and the angels do see Him according to Ahl-al-Sunna.
Al-Qadi ‘Iyad in al-Shifa, in the section titled “Concerning the places where it is desirable to invoke blessings and peace upon him” cited from ‘Amr ibn Dinar al-Athram (d. 126) the explanation of the verse [when you enter houses salute one another] (24:61): “If there is no-one in the house then say: ‘as-salâmu ‘alâ
al-Nabiyyi wa rahmatullâhi wa barakâtuh.’”
Al-Qari said in his commentary on al-Shifa’: “Meaning, because his soul, sall-Allahu `alayhi wa sallam, is present in the house of the Muslims (ay li’anna rûhahu
‘alayhi al-salâmu hâdirun fî buyûti al-muslimîn).”
What ‘Iyad cited from al-Athram is only narrated by al-Tabari in his Tafsir from Ibn Jurayj, from ‘Ata’ al-Khurasani (d. 135):
Hajjaj narrated to me from Ibn Jurayj: I said to ‘Ata’: “What if there is no-one in the house?” He said: “Give salâm! Say, al-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh, al-salâmu ‘alaynâ wa ‘alâ ‘ibâdillah al-sâlihîn, al-salâmu ‘alâ ahli al-bayti wa rahmatullâh.” I said: “This statement you just said about my entering the house in which there is no-one, from whom did you receive it?” He replied: “I heard it without receiving it from anyone in particular.”
‘Ata’ was a pious muhaddith, mufti, and wâ‘iz from whom Yazid ibn Samura heard the statement: “The gatherings of dhikr are the gatherings of [teaching] the halâl and the harâm.” His trustworthiness and/or memory were contested by al-Bukhari, Abu Zur‘a, Ibn Hibban, Shu‘ba, al-Bayhaqi, al-‘Uqayli, and Ibn Hajar, but he was nevertheless declared thiqa by Ibn Ma‘in, Abu Hatim, al-Daraqutni, al-Thawri, Malik, al-Awza‘i, Ahmad, Ibn al-Madini, Ya‘qub ibn Shayba, Ibn Sa‘d, al-‘Ijli, al-Tabarani, and al-Tirmidhi, while Ibn Rajab concludes he is “thiqa thiqa.”
A False Assertion against Mullah Ali al-Qari