Ko‘pchilik o‘lim bir marta sodir bo‘lsa-da, uning bir nechta sababi bor deb o‘ylaydi. Ularning fikricha, sabablar turlicha bo‘ladi, ammo o‘lim faqat bir marta yuz beradi. Ular o‘limni, masalan, o‘lat kabi yuqumli kasallikdan, pichoq urilishidan, o‘qdan yaralanishdan, olovda kuyishdan yoki boshning kesilishi va boshqa sabablardan yuz berishi mumkin deb hisoblaydi. Ularga ko‘ra bularning hammasi o‘limga olib keladigan bevosita sabablardir, ya’ni o‘lim ularning natijasi sifatida sodir bo‘ladi. Shu sababli ular aynan shu narsalarni o‘limning sabablari deb e’lon qiladi. Demak, ularning fikricha, bu narsalar yuz berganda o‘lim sodir bo‘ladi, yuz bermaganda esa sodir bo‘lmaydi. Shunday qilib, ularning nazarida o‘lim ajal tugagani uchun emas, balki shu sabablarning mavjudligi tufayli yuz beradi, garchi tillari bilan inson ajali bilan o‘ladi, deb aytsalar ham. O‘limning sabablari aynan shu narsalardir, Alloh esa emas, garchi ular tillari bilan Alloh hayot baxsh etuvchi va o‘limga sabab bo‘luvchidir, deb aytsalar ham.

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.

Haqiqat shundaki, o'lim bitta, uning sababi ham bittadir, ya'ni ajalning tugashi. O'limni keltirib chiqaruvchi yagona haqiqiy sabab Allohning O'zidir, o'limni bevosita yuzaga keltiruvchi ham Allohdir. Buning sababi shuki, biror narsani to'g'ri sabab deb hisoblash uchun u doim natijani keltirib chiqarishi kerak va natija faqat o'z sababidan boshqa narsadan kelib chiqmasligi kerak. Bu esa, odatda biror narsa yuz beradigan, lekin ro'y bermasligi ham mumkin bo'lgan, tegishli sharoitlar bilan bog'liq shartga zid keladi. Masalan, hayot hayvonlarda harakatning sababidir: hayot ularda mavjud bo'lganda ularda harakat ko'rinadi, hayot yo'q bo'lganda harakat ham yo'qoladi. Yana masalan, energiya motorning ishga tushishining sababidir: energiya bo'lganda motor ishga tushadi, energiyasiz harakat bo'lmaydi. Bu esa ekinlarni o'stirishga nisbatan yog'ingarchilikka zid. Yomg'ir o'simliklar o'sadigan shartlardan biridir, lekin sabab emas. Chunki yomg'ir ekinlarning o'sishiga imkon beradi, lekin yomg'ir yog'ib, ekin bo'lmasligi ham mumkin. Ekinlar faqat yerda saqlanib qolgan namlik tufayli ham o'sishi mumkin, masalan, yomg'irsiz yozgi ekin kabi. Shunga o'xshash, vabo mavjud bo'lsa yoki kimdir otib yaralangan bo'lsa ham, o'lim sodir bo'lmasligi mumkin. O'lim odatda sodir bo'ladigan bu narsalardan birortasi bo'lmaganda ham yuz berishi mumkin.

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.

Kuzatuvchi, o'lim sabablari bo'lgan narsalarga ergashgan va o'limning o'ziga ergashgan kishi, bu haqiqatdan ishonch hosil qilishi mumkin. Shunda u ko'radiki, o'lim odatda undan kelib chiqadigan bu narsalar mavjud bo'lsa-da, o'lim sodir bo'lmaydi. Yoki bu narsalardan birortasi bo'lmasdan ham o'lim yuz berishi mumkin. Masalan, odamni pichoq bilan o'ldiradigan darajada jarohatlashadi va barcha shifokorlar bu o'limga olib keladigan jarohat ekanini tasdiqlaydi. Keyin pichoq urilgan kishi o'lmaydi, balki uning yarasi bitadi va u sog'ayadi. O'lim ko'rinib turgan hech qanday sababsiz ham yuz berishi mumkin, masalan, kimningdir yuragi birdaniga to'xtab qoladi, shifokorlar batafsil tekshiruvdan keyin ham yurak to'xtagan holatning mohiyatini aniqlay olmaydi. Bunday hodisalar ko'p bo'lib, shifokorlarga ma'lum. Dunyodagi ko'plab kasalxonalar bunday minglab hodisalarga guvoh. Odatda va albatta o'limga olib keladigan narsa yuz berishi mumkin, lekin shunda ham odam o'lmaydi, o'lim esa ko'rinib turgan hech qanday sababsiz birdaniga yuz berishi mumkin. Shuning uchun shifokorlar aytadilar: falon bemorga tibbiyot ta'limotiga ko'ra hech narsa qilib bo'lmaydi, ammo u sog'ayib ketishi mumkin, lekin bu bizning bilimimizdan tashqarida. Ular yana aytadilar: falonchi hech qanday xavf ostida emas va tuzalib ketadi, lekin u xavfli davrni o'tkazib yuboradi, so'ngra uning ahvoli birdan yomonlashadi va u vafot etadi. Bularning barchasi odamlar va shifokorlar tomonidan ko'rilgan va sezilgan haqiqatlardir. Ular aniq ko'rsatadiki, o'limga olib keladigan bu narsalar o'limning sabablari emas. Agar ular o'lim sabablari bo'lganda edi, ular (o'limga olib kelishda) doimiy ravishda muvaffaqiyatsizликка uchramas edi va o'lim boshqa biror sabab tufayli yuz bermas edi, ya'ni o'lim sezilarli sababsiz yuz bermas edi. Bu narsalarning bir marta bo'lsa ham o'limga olib kelmay qolishi va bu sabablarsiz o'limning bir marta bo'lsa ham yuz berishi ularning o'limning sabablari emas, balki o'lim yuz beradigan holatlar ekanini aniq ko'rsatadi. Haqiqiy o‘lim sababi, ya’ni natijani keltirib chiqaradigan asl sabab, bu emas, balki boshqa narsadir. Aytish mumkinki: ha, o‘lim yuz beradigan bu hodisalar odatda sharoitlardir, sabablar emas, chunki ular o‘limga olib kelmasligi ham mumkin. Biroq shunday sabablar borki, ularni ko‘ramiz va sezamiz, ulardan o‘lim albatta yuz beradi va yuz bermay qolmaydi, demak, o‘lim sababi ana shulardir. Masalan, bo‘yinni kesib boshni tanadan ajratish albatta, shubhasiz o‘limga olib keladi. Yurak urishi to‘xtasa, o‘lim albatta, shubhasiz yuz beradi. Inson tanasining shunday a’zolari va boshqa shunga o‘xshash misollari, ulardan o‘lim albatta yuz beradi, o‘limning sababidir. Ha, bo‘yinga zarba berish o‘limning sharoitlaridan biri, lekin o‘lim sababi emas, yurakka pichoq urish ham o‘limning sharoitlaridan biri, ammo o‘lim sababi emas va hokazo. Lekin boshni tanadan ajratish va yurak urishining to‘xtashi o‘lim sababidir. Unda nega biz buni o‘lim sababi deb aytmaymiz?

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?

Javob shuki, bo'yinni kesish va boshni tanadan ajratish odamning o'zidan, bo'yinning o'zidan yoki boshning o'zidan sodir bo'lmaydi. Bu tashqi omil bilan bo'lmasa, sodir bo'lmaydi. Shuning uchun bo'yinni kesishni sabab deb aytish to'g'ri emas. Aksincha, gumon qilinadigan sabab kesish harakatini amalga oshirgan narsadir, kesishning o'zi emas, chunki kesish o'z-o'zidan emas, balki tashqi omildan sodir bo'lgan. Xuddi shunday, yurak urishining to'xtashi ham o'z-o'zidan sodir bo'lmagan, balki albatta tashqi omil bo'lgan. Shuning uchun yurak urishining to'xtashini sabab deb aytish to'g'ri emas; aksincha, yurakni to'xtatgan narsa o'limning sababi deb gumon qilinadi, yurakning to'xtashi emas, chunki o'lim o'z-o'zidan emas, balki tashqi omildan yuz bergan. Demak, boshni tanadan ajratish va yurak urishining to'xtashi o'limning sababi deb gumon qilinishi mumkin emas. O'limning gumon qilinadigan sababi tashqi omilning o'zidan boshqa hech narsa emas.

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.

Bundan tashqari, Alloh taolo narsalarda sifatlar yaratgan. Sifat yo'qolganda uning ta'siri ham yo'qoladi. Sifat o'zining sifatlaridan biri bo'lgan narsaning mavjudligisiz bo'lmaydi. Masalan, Alloh ko'zda ko'rish sifatini, quloqda eshitish sifatini, asablarda sezish sifatini, olovda yonish sifatini, limonda nordonlik sifatini va boshqalarni yaratgan. Narsaning sifati uning mavjudligining tabiiy natijasidir. Bu tabiiy xususiyatlarga o'xshaydi. Masalan, suvning tabiiy xususiyatlaridan biri suyuqlik bo'lib, uning sifatlaridan biri chanqoqni qondirishdir. Dvigatelning tabiiy xususiyatlaridan biri harakat bo'lib, uning sifatlaridan biri issiqlikdir. Yurakning tabiiy xususiyatlaridan biri urishi bo'lib, uning sifatlaridan biri hayotdir. Shunday qilib, chanqoqni qondirish, issiqlik va hayot narsaning tabiiy xususiyatlari hisoblanadi, garchi ular uning sifatlariga kiruvchi bo'lsa ham. Narsada sifatning mavjudligi uning ta'sirini keltirib chiqaruvchi sabab emas. Shuning uchun sifatning yo'qligi uning ta'siri bo'lgan harakatning yo'qligiga sabab bo'lmaydi. Chunki olovda yonish sifatining mavjudligi o'zi yonishni vujudga keltirish uchun yetarli emas, shuning uchun u yonishga sabab bo'la olmaydi, chunki olovda yonish sifatining mavjudligi yonishni keltirib chiqarish uchun sabab emas. Demak, olovda yonish sifatining yo'qligi yonishning yo'qligiga sabab emas. Xuddi shunday, yurakda hayot sifatining mavjudligi hayotni vujudga keltirish uchun yetarli emas. U hayot uchun sabab bo'lishga yaramaydi, chunki hayot sifatining mavjudligi hayotni yuzaga keltirish uchun sabab emas. Demak, yurakdan hayot sifatining yo'qolishi hayotning yo'qolishiga sabab emas. Shunga ko'ra, narsaning yo'qolishi uning sifatlarining yo'qolishiga sabab bo'ldi, deyish to'g'ri emas. Balki, ob'ektning sifatining yo'qolishiga sabab ob'ektning o'zidan tashqaridagi narsadir. U sifatni ketkazadi va ob'ektni sifatsiz qoldiradi yoki ob'ektning o'zini va u bilan birga sifatini yo'qotadi. Shunday ekan, sifatni yo'qotgan narsa yoki ob'ektni uning sifati bilan birga yo'qotgan narsa sifatning yo'qolishiga sabab bo'ladi, ob'ektning o'zi esa o'z sifatining yo'qolishiga sabab emas. Shu nuqtai nazardan ham, ya'ni hayot boshning tanada bo'lishi va yurak urishining sifati ekanligi nuqtai nazaridan, boshning bo'yindan ajratilishi o'limning sababi, yoki yurak urishining to'xtashi o'limning sababi deb aytilmasligi kerak. Balki gumon qilinayotgan sabab bo'yindagi hayotni uni olib tashlash orqali, yurakdagi hayotni esa uni to'xtatish orqali ketkazgan narsadir. Bo'yinning kesilishi yoki yurakning to'xtashi emas. Shuning uchun a'zoga zarar yetishi, ya'ni bo'yinning kesilishi yoki yurak urishining to'xtashi, o'limning haqiqiy sababi emas. Chunki a'zoga tashqi omildan boshqa biror zarar yetishi mumkin emas, hayot esa uning sifatlaridan biri bo'lgani uchun, ya'ni a'zo, u tashqi omil orqali ketmasdan, ya'ni sifatni olib tashlovchi yoki a'zoni va u bilan birga sifatini olib tashlovchi omil orqali ketmaydi. Xuddi shunday, o'limning sababi tashqi omil emas, chunki aql bilan va haqiqatdan isbotlanganki, tashqi omil yuz berishi mumkin-u, ammo o'lim sodir bo'lmaydi. O'lim bu tashqi omil sodir bo'lmasdan ham yuz berishi mumkin, sabab esa natijani albatta keltirib chiqarishi kerak. Demak, bularning hech biri emas, faqat natijani, ya'ni o'limni albatta keltirib chiqaradigan o'limning haqiqiy sababi bu narsalardan boshqadir, degandan boshqa hech narsa qolmaydi.

Aql ushbu haqiqiy sababga sezgi orqali baho berib bo'lmagani uchun yo'naltirilishi mumkin emas, shu sababli Alloh bizga bu haqda xabar berishi va o'limning haqiqiy sababi haqidagi bu bilimni ham sanad, ham ma'no jihatidan qat'iy bo'lgan dalil bilan o'rnatishi kerakki, biz unga ishonishimiz mumkin bo'lsin. Chunki bu qat'iy dalilsiz isbotlanmaydigan e'tiqodlarga oid masaladir. Ko'plab oyatlarda Alloh bizga o'limning sababi ajalning tugashi ekanini va o'limga sabab bo'luvchi Allohning O'zi ekanini xabar qilgan. Shunday ekan, o'lim ajal tugagani sababli, shubhasiz va muqarrar ravishda sodir bo'ladi. Demak, ajal o'limning sababi, o'limga sabab bo'luvchi esa Allohdir; O'sha O'zi o'lim amalini vujudga keltiruvchidir. Bu haqda ko'plab oyatlarda zikr qilingan. U zot aytadi:

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,

Ya'ni, U (Alloh) ajal uchun o'lim hukmini belgilagan va vaqtni muayyan qilgan, bu vaqt ma'lum bo'lib, uni kechiktirib bo'lmaydi va oldinga surib bo'lmaydi. U (Alloh) aytadi:

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,

Ya'ni, U shunday Zotdirki, nafslar o'lganida ularning o'limini O'zi sabab qiladi va shu sababli ularga hayot beradigan narsani O'zi olib qo'yadi. U shunday deydi,

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,

Ya'ni, U — yaratishni va hayotni vujudga keltirishni boshlab beruvchidir, va U — o'limni va o'lim sodir bo'lishini boshlab beruvchidir. U aytadi,

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,

Alloh shunday marhamat qildi, kofirlarning so'ziga javoban. Oyat shunday:

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

Ya'ni, ish Allohning qo'lidadir. U yo'lovchi yoki jangchini tirik qoldirishi, uyida turgan va o'tirgan kishini esa O'zi xohlagandek o'limga mahkum qilishi mumkin. U aytadi:

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,

Ya'ni, qayerda bo'lsangiz ham, mustahkam qal'alarda bo'lsangiz ham, o'lim sizni topib oladi. U aytadi,

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

Bu kofirlarga javob sifatida. Alloh ularning Rabblariga qaytishlarini aytmoqda, shu sababli U ularni o'lim farishtasini ularning ruhini olish uchun yuborganida o'ldiradi. Oyat quyidagicha:

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,

Ya'ni, ular sizning rūhingizni oladi, shuning uchun o'lim rūh olinganda sodir bo'ladi. U aytadi:

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

Ya'ni, qochib, undan yugurib ketayotgan o'lim — va kufringizning yomon oqibatlariga duch kelishdan qo'rqib, uni orzu qilishga jur'at qila olmaysiz — uning qo'lidan qutula olmaysiz, balki u albatta sizni topib keladi. U aytadi,

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,

Ya'ni, Alloh tomonidan belgilangan umr muddati tugagach, uni bir lahza ham kechiktirib bo'lmaydi va oldinga surib bo'lmaydi. U (SWT) vaqtning eng kichik miqdorini ifodalash uchun "soat" so'zini ishlatgan. U aytadi:

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,

Ya'ni, biz sizlar uchun o'limni belgiladik va Bizning irodamiz talab qilganidek, rizqning taqsimotini sizlar o'rtasida turli va har xil o'lchovlarda bo'lib berdik, shuning uchun sizlarning umrlaringiz uzoq, qisqa yoki o'rtacha bo'lishi bilan farq qiladi. Bular va boshqa oyatlar qat'iy ishonchli va aniq ma'noga ega bo'lib, faqat bitta ma'noni ko'rsatadi: ya'ni Allohning o'zi haqiqatda hayot beruvchi va o'lim keltiruvchidir, hech qanday sabablar yoki natijalar mavjud bo'lmagan holda; inson esa faqat ajali tugagandagina o'ladi, u o'lim sodir bo'lgan holatlar tufayli emas, deb o'ylagan holatlar sababli ham emas. Demak, o'limning sababi faqat umr muddatining tugashidir, o'lim sodir bo'lgan holatlar emas. Yaratish nuqtai nazaridan o'lim Allohga nisbat berilmasligi kerak, deb aytish to'g'ri emas. Uning boshlanishi esa insonlar tomonidan yoki o'limga olib kelgan sabablar tomonidan bo'ladi, masalan, Uning

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,

Va,

And,

Va

And

Bu gapni aytish mumkin emas, chunki bu yerda harakatning boshlanishini Allohdan insonga buradigan qarinalar (dalil-ishoralar) mavjud. Ular shunday ma'noni beradi: Alloh tashlashni, qalbning Islomga ochilishini, qalbning torayishini, hidoyat va zalolatni yaratgan, lekin bularni aslida boshlab beruvchi Alloh emas, balki insonning o'zidir. Bu qarinalar aqliy va shar'iy dalillardir. Uning "sen tashladingmi" (ramayta) degan so'zi tashlashning Payg'ambar ﷺ dan kelib chiqqanini bildiradi. Adashish uchun jazo va Islom orqali hidoyat topish uchun mukofot insonda tanlov imkoniyati borligini, ya'ni Islomni yoki kufrni tanlashi mumkinligini ko'rsatadi. Bu esa harakatni boshlab beruvchi insonning o'zi ekanini bildiradi. Agar boshlab beruvchi Alloh bo'lganda, U insonni mukofotlamas va jazolamas edi. Shuningdek, tashlagan Payg'ambar ﷺ ekanligini va hidoyatni insonning aqlini to'g'ri ishlatish orqali topishini, adashishni esa aqlni ishlatmaslik yoki noto'g'ri ishlatish orqali sodir bo'lishini his qilish va aql bilan anglash mumkin. Bu o'lim bilan zid. O'limning boshlanishi Allohdan boshqa biridan kelishi va ajal tugamasdan sodir bo'lishi haqida hech qanday dalil yo'q. Demak, o'limning his etiladigan sababi yo'q, va oyatlarning ma'nosini aniq ma'nosidan burib yuboradigan shar'iy matn ham, o'limni boshlab beruvchi Allohdan boshqa biri ekanini ko'rsatadigan dalil-ishora ham yo'q. Shunday ekan, oyatlar arab tili va shar'ning dalil-ishorasiga ko'ra, ular kelgan aniq ma'noda qoladi, ya'ni o'limni boshlab beruvchi Allohdir.

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 .