"The angels present the actions of the Ummah to the Prophet (may Allah bless him and grant him peace) every single day. This is not correct, but the truth is that the actions of the Umma are presented not every day but every Friday." [Tafsir Qurtubi, Sura an-Nisa, under verse 41]
Ibn Rajab says in Lataef-ul-Mahrif, (page 91): Some people may have difficulty in comprehending how the Prophet (sallal laahu ‘alaihi wassallm) could have so much power to the extent that he views the actions of his Umma every day or once a week. Firstly, such a thing can never be difficult for the Prophet ( sallal lalahu ‘alaihi wassallam), and secondly, there is nothing to be surprised by when Allah grants his special servants abilities of such nature.
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 great Muslim scholar Hadrat Jalal ad-din as-Suyuti wrote the book Sharaf al-muhkam as an answer to the question asked of him: "Is it true that Sayyid Ahmad ar-Rifai kissed Rasulullah's blessed hand?" In this book, he proved with reasonable and traditional evidence that Rasulullah (sall-Allahu 'alaihi wa sallam) was alive in his shrine in an incomprehensible life and that he heard and answered greetings. He also explained in this book that on the Miraj Night Rasulullah saw Musa ('alaihi 's-salam) performing salat in his grave.
Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (sal Allahu alayhi wassallam) in my dream. There was dust upon his hair and beard. I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Karbala.’
Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam
Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[The Healing of the Sick Concerning the Visit of the Best of Creation],
where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his bûk. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484. ) Shaykh Gibril Haddad states in his translation of “The Prophets in Barzakh”, “Even if Al-Albani’s grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound Mursal one – graded Sahih by Al-Albani – would yield a final grading of Hasan or Sahih, not da’if. In addition to this Mamduh quoted Al-Albani’s own words in the latter’s attempted refutation of Isma’il Al-Ansari entitled Kitab Ash-Shaybani (1:134-135) whereby, ‘The sound mursal hadith is proof in all four schools and other than them from the Imams of principles of fiqh and hadith, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable.’ This is one of the many examples of which Al-Albani not only contradicts, but soundly refutes himself.” [page 36] According to the principles of the four schools of law, this Mursal narration alone would be enough proof to implement it, and Allah (swt) is the one who knows best!