Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/228)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

Section

Everyone who dies does so at his appointed time, whether he dies a natural death or is killed. Allah, mighty and majestic, says:

“When their appointed time comes, they can neither delay it for a moment nor bring it forward.” [al-A‘rāf: 34]

This is the position of Ahl al-Sunnah. The Qadariyyah, the Magians of this community, held that anyone who is killed has not completed the lifespan Allah prescribed for him, but has died before reaching its end. This is outright disbelief, founded on their corrupt principle that human beings create their own actions. They thus held that the death of the person killed was the killer’s doing. Allah, exalted is He, has informed His believing servants that whoever says and believes this is an unbeliever, in His words:

“Have you not considered the one who argued with Abraham about his Lord because Allah had granted him kingship? When Abraham said, ‘My Lord is the One who gives life and causes death,’ he replied, ‘I give life and cause death.’ Abraham said, ‘Allah brings the sun from the east, so bring it from the west.’ Thus the unbeliever was confounded.” [al-Baqarah: 258]

Section: Distinguishing the Spirit from the Soul

There is disagreement concerning the spirit and the soul. In al-Wādihah, Ibn Habīb held that the soul is distinct from the spirit; that the spirit is the breath passing in and out of a person; and that the soul is a corporeal body with two hands, two feet, a head, and two eyes. It is the soul that experiences pleasure, joy, pain, and sorrow [and it is the soul that is taken during sleep: it leaves and roams about, seeing dreams, and feels delight and joy at what it sees, or pain and sorrow]. Without it, the body remains alive through the spirit, but experiences neither pleasure nor joy, neither pain nor sorrow, and has no understanding until the soul returns to it. If Allah, exalted is He, withholds the soul and does not return it to its body, the spirit follows it and becomes one with it, and the body dies. If He releases it until an appointed time—the time of death—the body lives on. He cited as evidence for all this the words of Allah, mighty and majestic:

“Allah takes the souls at the time of their death, and those that do not die during their sleep. He then keeps those for whom He has decreed death and releases the others until an appointed time.” [al-Zumar: 42]

فصل وكل ميت فبأجله يموت، مات حتف أنفه أو مات مقتولا. قال الله ﷿: ﴿فَإِذَا جَاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ سَاعَةً وَلا يَسْتَقْدِمُونَ﴾ [الأعراف: ٣٤]، هذا قول أهل السنة. وذهبت القدرية مجوس هذه الأمة إلى أنه من قتل فلم يستوف أجله الذي كتب الله له وأنه مات قبل بلوغه، وهو كفر صريح بنوه على أصلهم الفاسد أن العباد خالقون لأفعالهم، فجعلوا موت المقتول من فعل القاتل. وقد أعلم الله ﵎ عباده المؤمنين أن قائل هذا ومعتقده كافر بقوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ﴾ [البقرة: ٢٥٨]. فصل في تمييز الروح من النفس واختلف في الروح والنفس، فذهب ابن حبيب في الواضحة إلى أن النفس غير الروح، وأن الروح هو النفس المتردد في الإنسان، وأن النفس جسد مجسدة لها يدان ورجلان ورأس وعينان، وإنها هي التي تلذ وتفرح وتتألم وتحزن [وأنها هي التي تتوفى في المنام فتخرج وتسرح فترى الرؤيا فتسر بما تراه وتفرح به أو تتألم وتحزن]، ويبقى الجسم دونها بالروح لا يلذ ولا يفرح ولا يتألم ولا يحزن ولا يعقل حتى تعود إليه النفس، فإن أمسكها الله تعالى ولم يرجعها إلى جسدها، تبعها الروح فصار معها شيئا واحدا، ومات الجسم، وإن أرسلها إلى أجل مسمى وهو أجل الوفاة حيي الجسم. واحتج لذلك كله بقوله ﷿: ﴿اللَّهُ يَتَوَفَّى الأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الأُخْرَى إِلَى أَجَلٍ مُسَمًّى﴾ [الزمر: ٤٢]