Deobandi Mufti Tariq Masood preaches the standard Deobandi (Hayati) doctrine that the Prophets and Martyrs are physically alive with a bodily life. He repeats in his Bayan his and his sect’s belief that there is a Ta’lluq (relation) that remains between the spirit of the deceased and its earthen body even after death.
In his argument, he claims that the life of the Martyrs and also the Prophets is distinguished by a stronger Ta’lluq. Hence, the Mufti posits that all human beings have some kind of Ta’lluq with their earthen body after death, but this Ta’lluq finds greater expression and strength for the Prophets and Martyrs, so that it is forbidden to refer to them as deceased, whereas such a prohibition does not exist for the deceased among ordinary human beings.
This doctrine that calibrates the Ta’lluq (relation) between the soul and the body after death in terms of degree or strength is a Bid’a (innovated heresy) that has no foundation in the sacred Texts of Islam. It is observable that the bodies of the deceased Prophets and Martyrs are motionless like the corpses of ordinary deceased people. Furthermore, there are instances where the Martyr is murdered in such a way that his body is destroyed, such as from being burnt, devoured by a carnivorous animal, torn apart, etc. How can it be said that the Ta’lluq between the soul and body of such Martyrs is of a higher degree than the Ta’lluq of an ordinary deceased person’s soul with his body?
This doctrine of Ta’lluq between the soul and body after death, and its calibration in terms of degree, with the degree of Ta’lluq for the Prophet and Martyr being much stronger than that of an ordinary deceased person, is the basis for why Deobandis and other misguided sects emphasize that the bodies of the Prophets and Martyrs are not decayed by the Earth. I have refuted the false belief that the bodies of the Prophets do not decay extensively here. The truth is that the bodies of all human beings, Prophets or otherwise, decay and decompose as per the divine Law of nature instituted by Allah. Therefore, the question of a Ta’lluq between the soul and the earthen body after death does not arise. The Holy Quran has emphasized the fact that the Martyrs are not dead but alive in reference to their spiritual life in the Afterlife, a separate dimension from this world. That special life in the Barzakh, or in the Illiyyin has nothing to do with any Talluq between the soul and the earthen body.
The Mufti has also spoken of, in this video clip, the punishment and life in the grave which an ordinary deceased person experiences. The issue of whether the punishment and reward that occurs in the grave after death is purely spiritual or bodily also is a controversial one. The Mufti says that there is obviously a Ta’lluq between the soul and body in the grave, otherwise how can the deceased experience the pain of the punishment of the grave or the pleasure of its reward? The answer is that it is not necessary for there to be any Ta'lluq between the soul and the earthen body for a soul to experience either the punishment or reward of the grave. As I have explained throughout my blog, the term grave, for the purposes of the reality of Adhab al-Qabr, refers actually to the parallel dimension of Barzakh and not to the earthen burial plot. It is not inconceivable that in that parallel but separate dimension the soul may be granted a sort of parallel body through which it experiences either the pain of the punishment of the grave or the pleasure of its reward. And Allah knows best.