Reconciling: “The earth does not consume the bodies of the Prophets” with the humanity of the Prophets

Question:
His other question says: I heard the announcer, and he was speaking about the virtue of Friday; and that was on the Friday of the twelfth of Rabi' al-Awwal. He cited a hadith that says: They said: O Messenger of Allah, how is our prayer presented to you when you have perished? He said: The earth has been forbidden to consume the bodies of the Prophets It was narrated by the five except al-Tirmidhi. Does this not contradict the noble verse in which Allah says: [Al-Kahf: 110] and His saying: [Al-Kahf: 8] And that when al-Abbas, his uncle, came to him when he died and he remained for three days before being buried, and he was holding his hands over his nose, and he said to him: And this hadith that I heard is found in the book *Nail al-Awtar Sharh Muntakha al-Akhbar*, and the hadith was also narrated by Ibn Hibban in his *Sahih*, and al-Hakim in his *Mustadrak*, and he said: authentic according to the conditions of al-Bukhari, and they did not narrate it, and Ibn Abi Hatim mentioned it in *Al-'Ilal*, and it was reported from his father that it is a denounced narration; because in its chain is Abd al-Rahman ibn Yazid ibn Jabir, and he is a denouncer of hadith, and Ibn al-Arabi said: that the hadith is not established. And I ask Allah the Exalted to guide me and you to what He loves and is pleased with. Yes?

Answer:
The mentioned hadith is known among the people of knowledge, and there is no harm with it among the people of knowledge, and there is no denunciation in that, for Allah (Exalted and Majestic is He) has the right to distinguish whomever He wills of His servants with what He wills. So if He distinguished the Prophets by forbidding their bodies to the earth, there is no strangeness in that; because of what they have with Him of karamah.
And sending prayers and peace upon him is prescribed absolutely, even if we assume that the body was consumed by the earth, as it consumes the bodies of other people, then this does not prevent sending prayers and peace upon him, and it does not also prevent specifying Friday with that; because of what came in the hadith, for sending prayers and peace upon him are prescribed permanently -upon him be prayers and peace- in his life, and after his death -upon him be prayers and peace-, and Allah said:: [Al-Ahzab: 56] O Allah, send prayers and peace upon him a permanent prayer and peace until the Day of Judgment, and he said -upon him be prayers and peace- as Muslim narrated in the *Sahih*: .
So sending prayers and peace upon him is a prescribed matter, in his life and after his death, in his state in the barzakh, and otherwise, so this is a prescribed and known matter.
As for the fact that his body remains, that is in this hadith, and its chain is not problematic among the people of knowledge.
And as for the saying of al-Abbas, I do not know its authenticity to this day, and I have not traced its chains. And even if we assume the authenticity of the athar of al-Abbas, then what al-Abbas said does not contradict what he said; the body may be affected by what affects it, but it is safe and remains and is forbidden to the earth to consume it, and what affects it of change and smell disappears, for Allah is capable of all things. So if it is placed in the grave, it is possible that this smell and this change disappear, and that the body remains sound and fresh, there is nothing in this that prevents it, there is nothing in the Shari'ah or in reason that prevents that.
And the intended meaning: that sending prayers and peace upon him are prescribed absolutely, whether the body remains or the body does not remain, and that it is presented to him, the important thing is the soul, for his soul is remaining, and so are the souls remaining among the people of the Sunnah and the community, the souls of the believers are in Paradise, and the souls of the disbelievers are in the Fire, and his soul (peace and blessings be upon him) is in the highest of the highest -upon him be prayers and peace-, and the souls of the believers are in the form of birds that hang in the trees of Paradise, and the souls of the martyrs roam in Paradise wherever they will, then they return to lamps hanging under the Throne, and they are in the bellies of green birds, as came in the noble hadith.
So the intended meaning: that the souls are remaining, and it is possible to present the sending of prayers and peace upon him -upon him be prayers and peace-, even if the body is gone, but the hadith: is not problematic, so the original is to take it and remain with it, until it is known by a text in which there is no doubt what contradicts that.
And his saying (peace and blessings be upon him): is a report from him (peace and blessings be upon him) and he does not speak from desire: [Al-Najm: 4] So when the report is free from defect, and it is among the people of knowledge -in the apparent of its chains- authentic, and not problematic.
And if the athar of al-Abbas is established, then what al-Abbas said -if it is established and occurs- then it does not prevent the remaining of the body, and the disappearance of this effect that al-Abbas mentioned from what affects the bodies, it may be affected by what affects it, and it disappears and leaves no effect, and it may be that al-Abbas said it from his ijtihad, and his belief that he (peace and blessings be upon him) is like people in this matter, and he did not look into the report that Aws ibn Abi Aws narrated, which is the report: .
So the result: that al-Abbas said that if it is established from him from ijtihad, and from his consideration of him with other people, and Allah has the right to distinguish him with something other than the rest of the people as He distinguished him with things other than the rest of the Prophets -upon him be prayers and peace-, so this all does not necessitate objection, and does not detract from this hadith if the athar from al-Abbas is authentic, yes.

The presenter: Yes, may Allah bless you.