Mutane da yawa suna ganin cewa mutuwa, duk da cewa tana faruwa sau ɗaya kawai, tana da sabubba fiye da ɗaya. Suna cewa sabubban suna bambanta, amma mutuwa tana faruwa sau ɗaya kawai. Suna ganin cewa mutuwa na iya faruwa sakamakon cuta mai kisa kamar annoba, misali, ko kuma ta faru ta hanyar soka da wuka, harbin harsashi, ƙonewa da wuta, ko yanke kai, da sauransu. A gare su, waɗannan duka sabubba ne kai tsaye da ke kaiwa ga mutuwa, wato mutuwa tana faruwa ne sakamakon su. Shi ya sa suke bayyana cewa waɗannan abubuwa sune sabubban mutuwa. Saboda haka, a ganinsu, mutuwa takan faru idan waɗannan abubuwa suka faru, kuma ba ta faruwa idan ba su faru ba. Don haka, a ra'ayinsu, mutuwa tana faruwa ne saboda kasancewar waɗannan sabubba, ba don ajalin rayuwa ya ƙare ba, duk da cewa da harshensu suna cewa mutum yana mutuwa ne saboda ajalinsa. Sabubban mutuwa su ne waɗannan abubuwa, ba Allah ba, koda sun ce da harshensu cewa Allah ne mai bayar da rai kuma mai sanya mutuwa.

Many people think that death, even though it takes place (only) once, has more than one cause. They say the causes vary but death occurs only once. They take the view that death can occur from a terminal illness such as pestilence for example, or it may occur by the stabbing of a knife, being hit by a bullet, burned by fire or the head being chopped off etc. For them these are all direct causes which lead to death, that is, death occurs in consequence of them. That is why they proclaim these things are the causes of death. Accordingly, death occurs when these things take place, and it does not occur when they do not take place. So, in their view, death occurs due to the presence of these causes and not because the life-span [ajāl] has terminated, even though with their tongues they say man dies due to his ajāl. The causes of death are these things and not Allah  even if they say with their tounges that Allah  is the one who gives life and the one who cause death.

Gaskiya ita ce mutuwa guda ce, sanadin ta ma guda ɗaya ne, wato ƙarewar ajali, kuma Allah shi kaɗai ne yake sanya mutuwa, sanadin kai tsaye da yake haddasa mutuwa shi ne Allah. Hakan ya faru ne saboda domin wani abu ya zama sanadi a kan daidai, dole ne ya kasance koyaushe yana haifar da sakamako, kuma sakamako ba ya faruwa sai ta hanyar sanadinsa kawai. Wannan ya sabawa sharaɗi, wanda sharaɗi ne na musamman tare da yanayi masu alaƙa da shi, wanda a ƙarƙashinsa wani abu kan faru a mafi yawan lokuta, amma kuma yana iya kasa faruwa. Misali, rai shi ne sanadin motsi a cikin dabbobi; idan rai yana cikinsu, ana iya ganin motsi a cikinsu, idan kuma rai bai nan, motsi ma ba ya nan. Haka kuma, makamashi shi ne sanadin tasowar injin; idan makamashi yana nan, injin yakan fara aiki, ba tare da makamashi ba babu motsi. Wannan kuma ya sabawa ruwan sama dangane da noman amfanin gona. Yana ɗaya daga cikin sharuɗɗan da tsirrai ke girma, amma ba shi ne sanadi ba. Hakan ya faru ne saboda ruwan sama yana bai wa amfanin gona damar girma, amma yana iya yin ruwan sama ba tare da amfanin gona ya tsiro ba. Amfanin gona kuma na iya tsiro saboda danshin da ƙasa take riƙewa kawai, kamar noman damina wanda yake girma ba tare da ruwan sama ba. Haka nan, ko da annoba ta kasance, ko kuma an harbi wani, mutuwa ba ta faruwa. Mutuwa na iya faruwa ba tare da kasancewar ɗaya daga cikin waɗannan abubuwa da mutuwa take faruwa a ƙarƙashinsu a mafi yawan lokuta ba.

The truth is that death is one and its cause is also one, namely, the termination of the ajāl, and that it is Allah  alone who causes death and the direct cause bringing about death is Allah . That is because for something to be correctly considered as a cause, it must always produce the effect, and the effect should not result except only by its cause. This is contrary to the condition which is a particular condition with related circumstances under which something usually takes place but which may also fail to transpire and not take place. For instance, life is the cause of movement in animals, when life exists within them movement can be perceived with in them. When life is absent the movement is absent as well. Also for example, energy is the cause of the motor being set in motion. When the energy is present the motor starts, without energy there is no motion. This is contrary to the rain in relation to the cultivation of crops. It is one of the conditions in which plants grow but it is not the cause. That is because rain allows crops to grow, but it may rain and there are no crops. Crops may grow due to only the moisture being retained by the land like the cultivation in the summer which grows without any rain. Similarly, even after the existence of plague or someone having being shot but death might not occur. Death may occur without the presence of any of these things under which death usually takes place.

Duk wanda ya bi abubuwan da mutuwa ke faruwa daga cikinsu, da kuma wanda ya bi mutuwa kanta, zai iya tabbatar da wannan daga gaskiyar lamari. Don haka zai ga cewa waɗannan abubuwan - waɗanda mutuwa kan biyo bayansu - suna nan, amma mutuwa ba ta biyo baya ba. Ko kuma mutuwa na iya faruwa ba tare da kasancewar ɗaya daga cikin waɗannan abubuwan ba. Misali, mutum na iya a soka masa wuka har ta kashe shi, kuma dukkan likitoci su yarda cewa wannan kisa ne. Sai kuma wanda aka soka bai mutu ba, sai raunin ya warke shi kuma ya samu lafiya. Haka nan mutuwa na iya faruwa ba tare da wani dalili bayyananne ba, kamar lokacin da zuciyar wani ta tsaya ba zato ba tsammani, ba tare da yanayin cutar da zuciyar ta tsaya saboda shi ba ya bayyana ga likitoci ko bayan bincike mai zurfi. Irin waɗannan lamura suna da yawa, kuma likitoci sun san su. Asibitoci da yawa a duniya suna shaida dubban irin waɗannan lamura. Wani abu na iya faruwa wanda yawanci kuma tabbas yakan kai ga mutuwa, amma mutum bai mutu ba, kuma mutuwa na iya zuwa ba zato ba tsammani ba tare da wani dalili bayyananne ba. Shi ya sa likitoci kan ce: ga wane majiyyaci, bisa koyarwar magani babu abin da za a iya yi, duk da haka yana iya samun sauki, amma wannan yana bayan iliminmu. Kuma suna cewa: wane ba shi da wani haɗari kuma zai warke, amma sai ya wuce lokacin haɗari, sai yanayinsa ya tabarbare ba zato ba tsammani ya mutu. Duk waɗannan gaskiya ne da mutane da likitoci suka gani kuma suka ji. Suna nuna a fili cewa waɗannan abubuwan da mutuwa ke faruwa daga cikinsu ba sune sanadin mutuwa ba. Domin da sun kasance sanadin mutuwa, da ba za su kasa haifar da mutuwa ba, kuma mutuwa ba za ta faru saboda wani sanadi ba, wato mutuwa ba za ta faru ba tare da wani dalili da ake iya gani ba. Kasawarsu ta haifar da mutuwa ko da sau ɗaya kawai, da faruwar mutuwa ba tare da waɗannan sanadi ba ko da sau ɗaya kawai, sun nuna tabbas cewa ba su ne sanadin mutuwa ba, sai dai yanayi ne da mutuwa ke faruwa a cikinsu. Ainihin musabbabin mutuwa wanda yake haifar da sakamakon wani abu ne daban, ba wancan ba. Ana iya cewa: eh, waɗannan abubuwan da suke faruwa kuma mutuwa ta biyo bayansu yawanci sharuɗɗa ne, ba musabbabai ba, domin suna iya kasa haifar da mutuwa. Sai dai akwai musabbabai da ake gani kuma ana iya ji, waɗanda mutuwa take tabbata daga gare su, kuma ba ta kasa faruwa ba. Saboda haka wannan ne musabbabin mutuwa. Misali, yanke wuya da raba kai daga jiki tabbas yana haifar da mutuwa, ba tare da wata shakka ba. Idan bugun zuciya ya tsaya, mutuwa tabbas takan faru, ba tare da kasawa ba. Waɗannan da sauran irin misalan sassan jikin ɗan adam da mutuwa take tabbata daga gare su, su ne musabbabin mutuwa. Eh, bugun wuya yana cikin sharuɗɗan mutuwa amma ba musabbabinta ba, kuma soka wuka a zuciya yana cikin sharuɗɗan mutuwa amma ba musabbabinta ba, haka nan sauran abubuwa. Amma raba kai da tsayawar bugun zuciya musabbabin mutuwa ne. To me ya sa ba mu ce wannan shi ne musabbabin mutuwa ba?

The one who follows the things from which death occurs and the one who follows death itself can be sure of this from the reality. So he will find that these things - from which death normally results - are present but death does not result. Or death might occur without the presence of any of these things. For example, a person might be fatally stabbed with a knife and all the doctors agree that it is fatal. Then the one stabbed does not die, rather his wound heals and he gets better. Death might also occur without any apparent cause, for instance if someones heart suddenly stops beating without the nature of the condition in which the heart stopped being clear to the doctors after a detailed investigation. Such incidents are many which are known to the doctors. Many a hospital in the world bears witness to thousands of such incidents. Something may happen which usually and definitely leads to death but then the person does not die, and death may occur suddenly without any apparent cause. That is why the doctors say: for so-and-so patient nothing can be done according to medical teaching, however he may get better but this is beyond our knowledge. And they say: so-and-so is not under any risk and he will recover, but he passes the danger period and then his situation suddenly deteriorates and he dies. All of these are realities witnessed and sensed by the people and doctors. They clearly indicate that these things from which death takes place are not causes of death. Since if they were the causes of death they would not fail (to cause death consistently) and death would not occur due to any other cause, that is, death would not occur without a perceptible cause. By their mere failure to cause death even if it is once and by the mere occurance of death without these causes even if only once, indicates definitely that they are not the causes of death but rather circumstances in which death occurs. The true cause of death which produces the effect is something else and not that. It might be said: yes, these things which take place and in which death takes place are usually circumstances and not causes because they may fail to result in death, however there are causes which are seen and sensed from which death definitely takes place and it does not fail to take place, so that is the cause of death. For example, cutting the neck and removing the head from it definitely results in death, and without fail. When the heartbeat stops death definitely occurs, without fail. These and other such examples of parts of the human body, from which death definitely occurs, are the cause of death. Yes, striking the neck is one of the circumstances of death but not a cause of death and stabbing the heart with a knife is one of the circumstances of death but it is not the cause of death and so forth. But decapitation and the stopping of a heartbeat is a cause of death. So why do we not say that this is the cause of death?

Jawabin wannan shi ne cewa yanke wuya da raba kai daga jiki ba ya faruwa daga mutum; ba ya faruwa daga wuyan kansa ko daga kan kansa. Ba ya faruwa sai ta hanyar wani abu na waje. Saboda haka ba daidai ba ne a ce yanke wuya dalili ne. Maimakon haka, abin da ake zargin dalili shi ne abin da ya yanke, ba yankewar kanta ba, domin yankewar ba ta faru da kanta ba, sai dai ta hanyar wani abu na waje. Haka kuma, tsayawar bugun zuciya ba ta faru da kanta ba, dole ne an sami wani abu na waje. Saboda haka ba daidai ba ne a ce tsayawar bugun zuciya dalili ne; maimakon haka, abin da ya sa zuciya ta tsaya ne ake zargin shi ne dalilin mutuwa, ba tsayawar zuciyar kanta ba, domin mutuwa ba ta faru da kanta ba, sai dai ta hanyar wani abu na waje. Don haka ba zai yiwu a zargi raba kai da tsayawar bugun zuciya da kansu a matsayin dalilin mutuwa ba. Babu wani abin da ake zargi a matsayin dalilin mutuwa sai dai abin waje.

The answer to this is that cutting the neck and removing the head from the body does not occur from the person; it does not occur from the neck itself or the head. It does not happen except by an external factor. It is then not correct to say that severing the neck is a cause. Rather the suspected cause is the thing that did the cutting and not the cutting itself because the cutting did not occur on its own but from an external factor. Similarly, the stopping of the heart beat did not occur by itself rather there must have been an external factor. It is not correct therfore to say that the stopping of the heartbeat is a cause; rather what caused the heart to stop is suspected of being the cause of death and not the stopping of the heart itself because death did not occur by itself but from an external factor. So it is not possible that decapitation and the stopping of the heartbeat can themselves be suspected of being the cause of death. There is no suspected cause of death except the external factor.

Bugu da ƙari, Allah ya halicci sifofi a cikin abubuwa. Idan sifa ta ɓace, to tasirinta ma yana ƙarewa. Babu sifa ba tare da kasancewar abin da sifar take cikinsa ba. Misali, Allah ya halicci ganin ido a cikin ido, jin kunne a cikin kunne, jin tabawa a cikin jijiyoyi, ƙonawa a cikin wuta, da tsami a cikin lemo, da sauransu. Sifar abu sakamako ne na zahirin kasancewarsa. Kamar siffofi na dabi'a ne. Misali ruwa, ɗaya daga cikin siffofinsa na dabi'a shi ne ruwa-ruwa, kuma wani ɓangare na sifofinsa shi ne kashe ƙishirwa. Injin mota, misali, ɗaya daga cikin siffofinsa na dabi'a shi ne motsi, kuma wani ɓangare na sifofinsa shi ne zafi. Zuciya, ɗaya daga cikin siffofinta na dabi'a shi ne bugawa, kuma wani ɓangare na sifofinta shi ne rai. Don haka kashe ƙishirwa, zafi da rai siffofi ne na dabi'a na abin, duk da cewa su ɓangare ne na sifofinsa. Kasancewar sifa a cikin abu ba shi ne dalilin aikin da yake tasiri ba. Saboda haka rashin sifa ba shi ne dalilin rashin aikin da take tasiri ba. Wannan saboda kasancewar sifar ƙonawa a cikin wuta bai isa ya haifar da ƙonawa ba, don haka ba zai iya zama dalilin ƙonawa ba, tun da kasancewar sifar ƙonawa a cikin wuta ba dalili ba ne na samar da ƙonawa. Saboda haka, rashin sifar ƙonawa a cikin wuta ba shi ne dalilin rashin ƙonawa ba. Haka kuma, kasancewar sifar rai a cikin zuciya bai isa ya samar da rai ba. Ba ya dacewa ya zama dalilin rai, tun da kasancewar sifar rai ba dalili ba ne na samar da rai. Saboda haka, rashin sifar rai daga zuciya ba shi ne dalilin rashin rai ba. Bisa wannan, bai kamata a ce ɓacewar abu shi ne dalilin ɓacewar sifofinsa ba. Maimakon haka, sanadin ɓacewar siffar abu abu ne na waje daga cikin abun da kansa, wanda ke sa siffarsa ta tafi ya bar abun ba tare da siffarsa ba, ko kuma ya sa abun kansa ya ɓace tare da siffarsa. Don haka, abin da ya sa siffar ta ɓace, ko abun ya ɓace tare da siffarsa, shi ne sanadin ɓacewar siffar, kuma abun kansa ba shi ne sanadin ɓacewar siffarsa ba. Saboda haka, ta wannan fuska ma, wato fuskar cewa rayuwa siffa ce ta kasancewar kai a jiki kuma siffa ce ta bugun zuciya, bai kamata a ce cire kai daga wuya shi ne sanadin mutuwa ko kuma tsayawar bugun zuciya shi ne sanadin mutuwa ba. Maimakon haka, abin da ake zato a matsayin sanadi shi ne abin da ya cire siffar daga wuya ta hanyar cire ta, da kuma daga zuciya ta hanyar dakatar da ita. Ba yankewar wuya ko tsayawar zuciya ba ne. Saboda haka, lalacewar gaɓa, wato yankewar wuya ko tsayawar bugun zuciya, ba shi ne ainihin sanadin mutuwa ba. Domin ba zai yiwu wata lalacewa ta faru a gaɓa sai ta hanyar wani abu na waje ba, kuma tun da rayuwa na ɗaya daga cikin siffofinta, wato gaɓar, ba zai tafi ba sai ta hanyar wani abu na waje wanda zai cire ta, wato siffar, ko kuma ya cire gaɓar tare da siffarta. Haka nan, sanadin mutuwa ba abu ne na waje ba, domin an tabbatar da hakan ta hanyar hankali da kuma gaskiyar abin da ke faruwa, cewa abu na waje na iya faruwa amma mutuwa ba ta auku ba. Mutuwa na iya auku ba tare da wannan abu na waje ya faru ba, alhali kuwa domin ya zama sanadi, sakamako dole ne ya biyo baya ba tare da kasawa ba. Don haka, ba abin da ya rage face cewa ainihin sanadin mutuwa wanda ke haifar da sakamakon da babu shakka, wato mutuwa, ya fi wadannan abubuwa.

Hankali ba zai iya kaiwa ga wannan gaskiyar dalili ba, domin ba za a iya auna ta ta hanyar gabobin jiki ba. Saboda haka, dole ne Allah ya sanar da mu game da ita, kuma ya kafa wannan ilimi game da ainihin dalilin mutuwa da hujja wadda take tabbatacciya a inganci da ma'ana, domin mu iya yarda da ita, domin wannan al'amari yana da alaƙa da akidu, waɗanda ba a tabbatar da su sai da hujja tabbatacciya. A cikin ayoyi masu yawa Allah ya sanar da mu cewa dalilin mutuwa shi ne ƙarewar lokacin rayuwa [ajal], kuma Allah ne yake sa mutuwa. Don haka mutuwa tana faruwa babu makawa saboda (ƙarewar) ajal ba tare da kasawa ba. Saboda haka ajal shi ne dalilin mutuwa, kuma wanda yake sa mutuwa shi ne Allah; shi ne wanda yake aiwatar da aikin mutuwa. An ambaci wannan a ayoyi masu yawa. Yana cewa,

The mind is not able to be guided to this true cause because it cannot be assessed through sense perception, therefore Allah  must inform us of it and establish this knowledge about the real cause of death with an evidence which is definite in authenticity and meaning so that we can believe it, because that is (a matter) related to the beliefs which are not proven except by the definitive evidence. In numerous ayāt Allah  has informed us that the cause of death is the termination of the life-span [ajāl] and that it is Allah  who causes death. So death occurs inevitably due to the (termination of the) ajāl without fail. So the ajāl is the cause of death and the one who causes death is Allah ; He is the one who actuates the act of death. This has been mentioned in numerous ayāt. He  says,

Wato, ya ƙaddara mutuwa ga wani lokaci ƙayyadaddde da kuma ajali wanda aka sani, wanda ba za a iya jinkirtawa ko gaggauta shi ba. Yana cewa,

That is, he has decreed death for an appointed period and set time which is known and which cannot be delayed or advanced. He  says,

Wato, Shi ne yake sanya rayukan su mutuwa idan sun mutu, don haka shi ne yake ɗauke abin da suke rayuwa da shi. Ya ce,

That is, He  is the one who causes the souls’ death when they die, and so He  is the one who takes away the thing by which they have life. He  says,

Wato, Shi ne yake fara halitta da samar da rayuwa, kuma Shi ne yake fara mutuwa da faruwarta. Yana cewa,

That is, He  is the one who initiates the creation and bringing about of life and He  is the one who initiates the act and occurrence of death. He  says,

Allah ya faɗi haka a matsayin martani ga maganar waɗanda suka kafirta. Ayar ta ce,

Allah  has said this in response to the saying of those who disbelieved. The ayah reads,

Wato, al'amarin yana hannun Allah. Yana iya barin matafiyi ko mayaki ya rayu, amma ya sa wanda ke zaune a gidansa ya mutu kamar yadda Ya ke so. Yana cewa,

That is, the matter is in the hands of Allah . He may allow the traveller or fighter to live but cause the one residing and sitting in his house to die as He  wills. He  says,

Wato, duk inda kuke, mutuwa za ta same ku koda kuna cikin manyan kagarai. Ya ce,

That is, wherever you may be, death will catch you even if you are in strong fortresses. He  says,

Wannan jawabi ne ga kāfirai. Allah yana cewa za su koma ga Ubangijinsu, don haka Zai sa su mutu idan Ya aiko Mala'ikan mutuwa ya karɓi rayukansu. Ayar tana cewa:

This is in answer to the kuffar. Allah  is saying that they will return to their Lord, so He  will make them to die when He  sends the angel of death to take their rūh. The ayah reads,

Wato, suna karɓar rūhinka, don haka mutuwa tana faruwa a lokacin da aka karɓi rūhin. Yana cewa,

That is, they take your rūh, so death takes place when the rūh is taken. He  says,

Wannan mutuwar da kuke gudu daga gare ta, kuna guje mata, kuma ba ku da jarumtar yin burin ta, saboda tsoron cewa za ku fuskanci mummunan sakamakon kafircinku, ba za ku tsere mata ba, amma tabbas za ta same ku. Yana cewa:

That is, the death from which you flee and run away from and which you do not have the courage to wish for, fearing that you will have to face the evil consequences of your kufr, you will not elude it but it will definitely meet you. He  says,

Wato, idan lokacin rayuwar da Allah ya ƙaddara ya zo ƙarshe, ba zai yiwu a jinkirta shi ko a gaggauta shi ko da na ɗan lokaci kaɗan ba. Ya ce "sa'a" a matsayin wakilcin mafi ƙanƙanta na lokaci. Yana cewa:

That is, when the life-span which Allah  has decreed comes to a stop, it cannot be delayed or advanced for an instant. He  said ‘hour’ as being representative of the smallest amount of time. He  says,

Wannan ke nan: mun ƙaddara mutuwa a tsakaninku, kuma mun raba rabon arziki a tsakaninku ta hanyoyi daban-daban da bambance-bambance bisa ga nufinmu, saboda haka shekarunku sun bambanta: wasu dogaye ne, wasu gajeru, wasu kuma matsakaita. Waɗannan da sauran ayoyi, waɗanda ingancinsu da ma'anarsu tabbatacce ne, kuma suna nuna ma'ana guda ɗaya kawai, watau cewa Allah shi ne ainihin mai ba da rai kuma mai sanya mutuwa, ba tare da kasancewar wasu dalilai ko sakamako ba, kuma cewa mutum ba ya mutuwa sai dai idan ajalinsa ya ƙare, ba saboda yanayin da mutuwar ta faru ba, wanda yake zato shi ne dalilin mutuwar. Don haka dalilin mutuwa shi ne ƙarewar tsawon rayuwa kawai, ba yanayin da mutuwar ta auku ba. Ba za a ce mutuwa tana danganta ga Allah ta fuskar halitta ba. Amma farkonta, wato ta mutane ne ko dalilan da mutuwar ta samo asali daga gare su, kamar faɗinsa,

That is, we have decreed death for you and divided the allocation of provision between you in different and disparate measures as dictated by our Will so your ages differ in being long, short or medium. These and other verses which are of definite authenticity and meaning and indicate only one meaning, namely, that Allah  is the one who actually gives life and causes death, without the presence of any causes or effects, and that man does not die except by the termination of his ajal, and not due to the circumstances in which it occurred, which he thinks is the cause of the death. So the cause of death is the termination of the life-span only and not the circumstances in which the death occurred. It should not be said that death is attributed to Allah  in terms of creation. As for its initiation, that is by human beings or the causes from which the death resulted, such as His  saying,

Da kuma,

And,

Da

And

Ba za a iya cewa haka ba, domin akwai qara'in da ke karkatar da fara aikin daga Allah zuwa ga mutum, wanda hakan ke sa ma'anar ta zama cewa Allah ne ya halicci jifa, da buɗe zuciya ga Musulunci, da matsewar zuciya, da shiryarwa da ɓata. Amma wanda a zahiri yake fara waɗannan ba Allah ba ne, mutum ne. Waɗannan qara'in suna da tushe a hankali da kuma a shari'a. Faɗin Allah, "ka jefa" [ramayta], yana nufin cewa jifar ta samo asali ne daga Manzon Allah ﷺ. Haka kuma ladan shiryuwa zuwa Musulunci da azabar ɓata suna nuna cewa akwai zaɓi ga mutum, wanda zai iya zaɓar Musulunci ko kafirci. Wannan yana nuna cewa mai fara aikin shi ne mutum. Idan Allah ne mai fara aikin, da ba zai saka wa mutum ko ya azabtar da shi ba. Haka kuma, ana iya gani da ji kuma ana fahimta cewa Manzon Allah ﷺ ne ya jefa, kuma mutum ne yake samun shiriya ta hanyar amfani da hankalinsa yadda ya kamata, mutum ne kuma yake ɓata idan bai yi amfani da hankalinsa ba ko kuma ya yi amfani da shi ba daidai ba. Wannan kuwa ya saɓa wa mutuwa. Babu wata hujja da ke nuna cewa farawar mutuwa daga wani ba Allah ba ne, kuma cewa tana faruwa ba tare da ƙarewar ajali ba. Don haka ya tabbata cewa babu wani sanadi da ake gani na mutuwa, kuma babu wata nassi na shari'a da ke karkatar da ma'anonin ayoyi daga ainihin ma'anarsu, ko wata alama da ke nuna cewa mai fara mutuwa wani ne ba Allah ba. Saboda haka ayoyin suna nan a bayyanannen ma'anarsu da suka zo da ita bisa ga alamar harshen Larabci da shari'a, wato cewa wanda ke fara mutuwa Allah ne.

This cannot be said because here there are indications [qara'in] which divert the initiation of action from Allah  to the human being, which makes the meaning to be that Allah  created the throwing, opening of the heart to Islam, the constriction of the heart, guidance and misguidance. But the one who actually initiates these is not Allah  but the human being. These indications are rational and shar’i. His saying ‘you threw [ramayta]’ means that the throwing originated from the Messenger  , and because the punishment for going astray and reward for being guided by Islam indicates the presence of choice on the part of the human being, who can choose Islam or kufr. This indicates that the one who intiates action is the human being. If Allah  was the initiator then He  would not have rewarded or punished the human being. Also, it is sensorially perceivable and comprehendable that the Messenger  is the one who threw, and that it is the human being who finds guidance by using his mind in the correct manner and it is the human being who goes astray by not using his mind or using it in an incorrect manner. This is contrary to death. There is no indication that the intiation of death comes from anyone other than Allah  and that it occurs without the termination of the ajal. It is established then that there is no sensed cause for death, nor is there a shar’i text which diverts the meanings of verses from their clear meaning, or an indication which shows that the initiator of death is other than Allah . Thus the verses remain on the explicit meaning they came with according to the indication of the Arabic language and the shar’, namely, that the one who intiates death is Allah .