Ashrat al-Saah - al-Wabil - Yusuf al-Wabil - (84)

Ashrat al-Saah - al-WabilYusuf al-Wabil

with her” (1).

He died—peace and blessings be upon him—as all people die, for Allah Most High has not decreed immortality in this worldly life for any created being. Rather, it is an abode of passage, not an abode of permanent residence. Allah Most High says:

“We granted immortality to no human being before you. So if you die, will they live forever? (34) Every soul will taste death. We test you with evil and good as a trial, and to Us you will be returned.” [The Prophets: 34–35]

Many other verses likewise show that death is an inescapable reality and that every soul will taste death—even if it is Muhammad—peace and blessings be upon him—the master of creation and leader of the God-fearing.

His death was, as al-Qurtubī said, “the first calamity to overwhelm Islam … followed by the death of Umar. With the Prophet’s death—peace and blessings be upon him—revelation ceased and prophethood came to an end. It marked the first appearance of evil, with the apostasy of the Arabs and other events, as well as the first interruption and decline of goodness. Abū Bakr al-Siddīq—may Allah be pleased with him—said:

Events shall surely come to pass after him,
Weighing heavily upon hearts and breasts.

Safiyya bint Abd al-Muttalib—may Allah be pleased with her—said:

By your life, I do not weep for the Prophet merely because he is gone;
Rather, I fear the slaughter (2) that is yet to come.” (3)

(1) *Sahīh Muslim*, Book of the Merits of the Companions (may Allah be pleased with them), chapter “The Merits of Umm Ayman (may Allah be pleased with her)” (16/9–10, with al-Nawawī’s commentary). (2) *Al-harj* means killing, as will be explained below. (3) Al-Qurtubī, *al-Tadhkira* (pp. 629–630), with minor adaptation. See also Siddīq Hasan, *al-Idhāʿa* (pp. 67–69).

معها" (١). فقد مات ﵊ كما يموت النَّاس؛ لأنّ الله تعالى لم يكتب الخلود في هذه الحياة الدُّنيا لأحد من الخلق،. بل هي دار ممرٍّ لا دار مقرٍّ؛ كما قال تعالى: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ (٣٤) كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ﴾ [الأنبياء: ٣٤ - ٣٥]. إلى غير ذلك من الآيات الّتي تبيِّن أن الموت حقٌ، وأن كلّ نفس ذائقة الموت، حتّى ولو كان سيد الخلق وامام المتَّقين محمَّد ﷺ. وكان موته كما قال القرطبي: "أول أمرٍ دَهَمَ الإِسلامَ ... ثمَّ بعده موتُ عمر، فبموت النّبيّ ﷺ انقطع الوحي، وماتت النبوَّة، وكان أول ظهور الشر بارتداد العرب، وغير ذلك، وكان أول انقطاع الخير، وأول نقصانه. قال أبو بكر الصديق ﵁: فَلَتَحْدُثَنَّ حَوَادِثٌ مِنْ بَعْدِهِ ... تُعْنَى بِهِنَّ جَوانِحٌ وصُدُورُ وقالت صفيَّة بنت عبد المطَّلب ﵂: لَعَمْرُكَ مَا أَبْكِي النَّبِىَّ لِفَقْدِهِ ... ولكِنَ مَا أَخْشَى مِنَ الهَرْجِ (٢) آتِيا" (٣)

(١) "صحيح مسلم"، كتاب فضائل الصّحابة ﵃، باب فضائل أم أيمن ﵂، (١٦/ ٩ - ١٠ - مع شرح النووي). (٢) (الهَرْج): هو القتل؛ كما سيأتي. (٣) "التذكرة" للقرطبي، (ص ٦٢٩ - ٦٣٠) بتصرُّف بسيط، وانظر: "الإذاعة" لصديق حسن، (ص ٦٧ - ٦٩).