Among them are Mrs. Fatima al-Zahra, Sibawayh, al-Bukhari and al-Wazir al-Alqami Death is a stupor and the most prominent of those who kidnapped them in Islamic history

“May God’s peace be upon a people who lived with stasis and died with suffocation”!! This phrase was uttered by Imam Ibn al-Muhaddith Asaker (d. 571 AH / 1175 AD) - in the 'History of Damascus' - on the lips of the Damascene girl 'Al-Dhalfa' ( small-nosed), who was a maidservant of the Umayyad Caliph Suleiman bin Abd al-Malik (d. 99 AH / 720AD).

Perhaps that deceptive statement sums up what has been confirmed - in recent years - by scientific studies, one of which spoke of “that intense grief over the loss of a loved one can weaken the body’s ability to fight infectious diseases, and that the emotional tension of losing a loved one can lead to suppression of parts of the immune system.” ".

The strange thing is that the Arabs have mentioned - since ancient times - grief as a direct and real cause of death, far from metaphor and literary exaggeration. Rather, Muslim authors mentioned him - in history books and in the translations of notables - with the utmost confidence and seriousness - as a reason for the deaths of many of those who translated for them, men and women. They attributed a number of great people, leaders, greats, scholars, imams and famous people to death because of grief.

In fact, they had a famous expression for that: “He died as a poultice”; And laziness in the language, as Al-Khalil bin Ahmed Al-Farahidi (d. 170 AH / 786 AD) said in his linguistic dictionary called 'The Eye': "Anxiety and sadness that cannot be fulfilled." In this article, we will try to present various stories of famous people - from all classes, cities and hurricanes - whose sadness and grief were a direct cause of their death.

Death by Love

The Arabs used to claim that death has tangible images that are seen and touched; Among the most famous of what they mentioned about that is death because of love, especially if it is kept secret. This is because “if love appears, the lover will be exposed, and if it is concealed, the lover will be killed with grief”; Imam Ibn al-Mulqen al-Shafi’i (d. 804 AH / 1401 AD) - in his book 'Tabaqabat al-Awliya' - narrated the righteous man Muhammad al-Rasbi al-Baghdadi (d. 367 AH / 978 AD).

Imam Abu Bakr Muhammad bin Dawood Al-Asbahani Al-Zahiri (d. 297 AH / 910 AD) - in his book 'Al-Zahra', in which he mentions the stories of lovers and their conditions - says, "Perhaps the lover killed himself, and perhaps he died of grief, and perhaps he looked at his lover and died of joy or sorrow." !!

And the people of literature in their books and stories mention the amazing death of lovers because of concealment or because of deprivation of marriage, and the most famous of those killed in love is Urwa bin Hizam (d. It was mentioned by Imam al-Dhahabi (d. 748 AH / 1347 AD) - in his book 'Sir A'lam al-Nubala' - and described him as a "virgin young man who was killed by love." And his story with his cousin, Afra, is famous, as her father refused to marry her to him due to his poverty, and a rich cousin of hers married her “and he perished in her love”; According to Golden.

This ‘Urwah Al-Adhari is from a people from the Yemeni Quda’ah tribe who used to live in the north of the Arabian Peninsula, and to them is attributed “virgin love” ( chaste love); Al-Hafiz Ibn Nasir al-Din al-Dimashqi (d. 842 AH / 1438 AD) said about them - in his book 'Tahweh al-Shahbi' - that they are "Bani Uthra bin Sa`d al-Hadhim, the famous among whom are passions and their murderers. Sabah ( beauty), and in our men there is chastity.”

Jamil Ibn Muammar al-Athari, known as “Jamil Buthaina” (died after 82 AH / 702 AD), followed a loop on the path of “virgin passion” Jamil Ibn Muammar al-Athari (died after 82 AH / 702 AD). Then he said: “It is narrated about him being conscientious, religious and chaste.” He also mentioned - in the History of Islam - that he narrated the hadith on the authority of the great companion Anas bin Malik (d. 93 AH / 713 AD), may God be pleased with him.

And the news of lovers who died in love is long, and whoever wants more of it, let him review, for example, the first part of the book “Al-Zahra” by Al-Isfahani Al-Zahiri, or “The Pigeon Collar” by Ibn Hazm Al-Andalusi (d. 456 AH / 1065 AD), or “The Chapter on Love and Who Afflicted Him and Pride in Chastity” And the news of the one who died with love” from the book “The Extremist in Every Art Is Proud” by Shihab al-Din al-Abshihi (d. 850 AH / 1446 AD).

The loss of loved ones

is perhaps more than that of remembrance and importance and beyond exaggeration; He mentioned those who died of grief for the loss of a dear person, so he wrote biographies and histories with the stories of these people. The first to be mentioned in this section: Fatima, the daughter of the Messenger of God, peace be upon them, died six months after him and she was twenty-four years old; According to what Al-Dhahabi chose in the 'History of Islam'.

Ibn Katheer (d. 774 AH / 1372 AD) said - in 'The Beginning and the End' - that she "did not laugh during the period of her survival after him - peace be upon him - and that she almost melted from her grief for him." Her death - while she was still in the prime of her youth and shortly after the death of her father, peace be upon him - was only due to grief for him.

However, death as grief for the Messenger of God afflicted some of the companions of the Prophet as well. The modern scholar Mortada al-Zubaidi (d. 1205 AH / 1790 AD) says - in his book 'Exclusion of the hadiths of the revival of the religious sciences' - that "when [the Messenger], may God bless him and grant him peace, died, minds went astray. He could not utter the words, and some of them ( sickness) slept. And Abdullah bin Unais slept and died of stupor.

Examples of death due to the loss of loved ones; Al-Rabbab bint Imru’ Al-Qays Al-Kalbeya, the husband of Al-Hussain bin Ali, peace be upon him (died 61 AH/682 AD), Al-Hafiz Ibn Asaker said in “The History of Damascus”: “And when Al-Hussain died, Al-Rabbab was engaged and he insisted on her. Peace be upon him], so he did not get married, and she lived after him a year that was not covered by the roof of a house until it became worn out and died as a stupor, and she was one of the most beautiful and wisest women!

In this regard, the Umayyad poet Raya bint Al-Ghatrif Al-Sulami is also mentioned, and "she was of great beauty and apparent manners, and she had knowledge of Arab poetry, and she used to say good poetry. When he learned that he fell in love with her - as was the custom of the Arabs at the time - he made the dowry very expensive.

The high dowry did not deter him from insisting on his request, so he gave her father what he wanted, "then he took her and went away, and when he approached the city, many horses ( bandits) came out on him and Utbah fought until he was killed, when Raya learned of his death she came and cried bitterly until she wept for him who was present. She sang a poem, lamenting him, then she gasped and died." Zainab bint Ali al-Amili (d. 1332 AH / 1913 AD) fulfilled her story - which we summarized here - in her wonderful book 'The Durr Al Manthur fi Taqabat Al Khaddour'.

Men’s tenderness

And if death is famous for losing loved ones among women, men have a share in it as well. Among the oldest mentioned in this field was Prince Al-Majid Abu Hafs Omar bin Ubaid Allah bin Muammar, one of the righteous followers and “one of the best and most generous Arabs”, famous for his heroism, generosity and good qualities, and he was “exemplified by his courage.”

Ibn Abd al-Barr mentioned him - in his book “Al-Isti’ab” - in his father’s translation, which some of them considered among the young Companions; He said: “The reason for this Omar’s death was that his nephew Omar Ibn Musa went out with Ibn Al-Ash’ath (d. 85 AH / 705 AD) [in the revolution against al-Hajjaj al-Thaqafi (d. 95 AH / 715 AD)].” [The Umayyad Caliph] Abd al-Malik (d. 86 AH / 706 AD), when he reached a place called “Damir” - about fifteen miles from Damascus - (about 45 km away from it today) he was informed that the pilgrims struck his neck, and he died as a pain for him.

Among them is the Caliph Suleiman bin Abdul Malik, who entrusted the caliphate to Omar bin Abdul Aziz (d. 101 AH / 720 AD); He died in mourning for his son Ayyub, who died at the age of 14, and the historian Ibn Aybak Al-Safadi (d. 764 AH / 1363 AD) - in 'Al-Wafi with Deaths' - said that "there was between Ayoub and his father forty-two days."

However, death due to excessive grief for the departed loved ones may extend for a longer time than that; Al-Hakim Al-Nisaburi (d. 405 AH/1015 AD) - in 'Al-Mustadrak' and others with a weak chain of transmission - narrated that Abu Bakr Al-Siddiq died as a pang for the Prophet, may God bless him and grant him peace. And it was transmitted by Abd al-Malik al-Asami al-Makki (d. 1111 AH / 1699 AD) - in 'Samt al-Nujoum al-Awali' - and he said that he "still melted him [sadness] until he died."

It is worth losing loved ones to be fatal, and perhaps many of those who are frozen after their loved ones lived, but they live and they always live in the hope of meeting them where they are; Abu Naim al-Isfahani (d. 430 AH/1040 AD) - in 'Hilyat al-Awliya' - narrated that Ubaid bin Umair al-Laithi al-Makki (d. 68 AH / 688 AD) - and he was one of the scholars, interpreters and preachers of the followers - said: "If I had despaired of meeting those who passed from my family I did not die!!"

A person may see his beloved in a state of desolation, and it is not possible for him to see him in that state, despite the inability to help him and save him. An example of this is what Kamal al-Din Ibn al-Adim (d. 660 AH / 1262 AD) mentioned - in 'in order to request the history of Aleppo' - that "Dimas ( a prison built by Al-Hajjaj Al-Thaqafi in his city "Wasit", and Dimas language: the dark pit in the ground) At the time of the pilgrims, there was a wall without a roof.

The guards ( the guards) were sitting on the wall, and if the prisoners retreated to the shade, the guards threw stones at them until they returned to the sun, and he fed them barley bread in which ashes and salt were mixed with oil, so the man soon changed. A woman came asking about her son, and he was called, and he went out to her, and when she saw him, she said: This is not my son! My son is blond and red, and this is a Negro. He said: Yes, mother! I am your son and my sister so and so and my brother so and so! And our house in such-and-such a place! When she learned that it was her son, she gasped and fell dead!!

Moral assassination,

and death may occur as a slug for what the envious and hated make of an unjust distortion or a harmful conspiracy; Perhaps the most famous example of this in Islamic history is the ordeal that Imam al-Bukhari (d. 256 AH / 870 AD) experienced because of the “issue of pronunciation”. The summary of this issue is that the Sunnis - after the trial of the creation of the Qur'an - became strict in the matter; They did not allow the saying of those who said: “The Qur’an is not created, and the words of the servants are created.”

Al-Bukhari wrote his book “The Creation of the Actions of the People” to edit this issue, and his envious people rioted over it and hurt him the most, and the beginning of that ordeal was after his arrival to the city of Nishapur (which is located today in northeastern Iran). Al-Hafiz Ibn Hajar al-Asqalani (d. 852 AH / 1448 AD) said - in the introduction to 'Fath al-Bari' - that when Al-Bukhari entered Nishapur, "Muhammad bin Yahya Al-Dhahili (d. I had to listen to him until the defect appeared in Muhammad bin Yahya’s assembly Then he spoke about it after that.”

Al-Hafiz Ibn Uday al-Jurjani (d. 365 AH / 976 AD) said in his book 'Translation of those narrated by al-Bukhari': "A group of sheikhs mentioned to me that Muhammad bin Ismail al-Bukhari when he came to Nishapur, and the people gathered and held a council with him, envious of those who were at that time from the sheikhs of Nishapur when They saw the people coming to him and gathering over him, so it was said, O people of hadith, that Muhammad bin Ismail says: The pronunciation of the Qur’an is created…”, so they stirred up the public against him.

Al-Bukhari was very patient with that harm, then he traveled to Bukhara and was tested there as well. Al-Dhahabi mentioned - in “Sir of the Nobles’ Flags” - that the Emir of Bukhara - by the Tahirid state - Khalid bin Ahmed Al-Dhahili (d. 270 AH / 978 AD) was angry with him because of his refusal to assign him and his children to an update council to read “Sahih al-Bukhari”, and the prince was one of the companions of hadith ; So he sought help from some envious people, and they spoke about his creed doctrine, and the emir exiled him from the country!

And this is how the world became narrow for Imam Al-Bukhari, until he settled in his place with his relatives in Samarkand, and he heard - as Ibn Uday narrated with his chain of transmission - one night and he had finished the night prayer, calling and saying in his supplication: ! He said: The month was not completed until God took him "on the night of Eid al-Fitr., and he was in a house alone"; As al-Dhahabi mentioned in al-Sir.

And the example of Al-Bukhari regarding the death that happened to him in grief from the envy and conspiracy of opponents; What happened to the Christian physician and translator Hunayn ibn Ishaq al-Abadi (d. 260 AH/874 AD), who was close to the Abbasid Caliph al-Mutawakkil (d. 247 AH / 863 AD), which provoked the envy of his rivals, so “his enemies worked on him until he died in a cloud in one night”; As reported by Ibn Fadlallah al-Omari (d. 749 AH / 1348 AD) in his book 'The Paths of the Eyes in the Kingdoms of the Regions'.

The shock of defeat

And death may be due to oppression and shock that befalls its owner after a military defeat, and there is no combatant like defeat in war and the gloating of enemies; This was expressed by the Andalusian prince and poet Al-Mu’tamid bin Abbad (d. 488 AH/1095 AD) when he threatened his Christian counterpart Alfonso VI (d. 502 AH/1108 AD) that “if he does not become under the swords, he will inevitably die as a pomp”; According to what was narrated by the literary minister Lisan Al-Din Ibn Al-Khatib (d. 776 AH / 1374 AD) in his book 'Al-Ihtaa Fi Akhbar Granada'.

Among the oldest who died from oppression following a military defeat in our history: Ubayd Allah bin Abi Bakra, and he was, as al-Dhahabi described him in “Al-Siyar”: “a praising, courageous horse of great stature,” and he was one of the narrators of the Prophet’s hadith. Obaidullah died in the year (d. 79 AH / 699 AD) after his defeat at the hands of the Turk king Rutbil, who prepared for him and his army a tight ambush in a strait, "and fought the people, so they escaped while they were trying, and they took advantage of the best ( an area located now in Afghanistan) so many people died of thirst and hunger 'Ubaidullah bin Abi Bakra died as a catastrophe when he struck the people and afflicted them." As stated in 'Futuh al-Buldan' by al-Baladhuri (d. 279 AH / 892 AD).

Among those who died of grief after his defeat in the military field was the Emir of Damascus, Muhammad ibn Ahmad al-Wasiti, the writer (d. 271 AH / 884 AD), and while working in the affairs of governance, he narrated hadith and dealt with science. Ibn Asaker mentioned - in 'The History of Damascus' - that this prince "flee from Damascus - after the 'fall of the mills' - to Antioch, so he stayed there for a while and died a long time ago." This battle of the mills took place in the city of Ramla in Palestine in the year 271 AH/884 AD, and it was between al-Wasiti and the Sultan of Egypt Khammarwayh Ibn Tulun (d. 281 AH/894 AD), who won it.

It is also the death of enemy kings of grief and strife after their defeat in front of the Muslim armies; Al-Dhahabi narrates - in 'History of Islam' - that one of the Christian kings in Andalusia known as "Ibn Rudamir" fought in the year 528 AH / 1134 AD a battle with the Almoravid army in the city of Ifrah (today it follows Zaragoza in northeastern Spain). "The tyrant was defeated and only a few of his army escaped, And he joined Zaragoza and kept asking about his senior companions, so it was said to him: So-and-so was killed, so-and-so was killed, so he died of grief after twenty days, and it was a calamity for the Muslims.

The same thing happened to the Tatar king, Abgha bin Hulaku, when his army was defeated in the battle of Homs in the year 680 AH / 1281 AD, and from this he suffered a great psychological shock, “and he died of grief and stagnation”; According to what Abu al-Fath al-Yunini (d. 726 AH / 1326 AD) narrated in his book 'The Tail of the Mirror of Time'.

Perhaps he was among those who were killed by the military defeat without the weapon of Abu Lahab bin Abdul Muttalib (d. 2 AH / 624 AD), the uncle of the Prophet, peace and blessings of God be upon him; The biographers mentioned that he died only seven nights after the battle of Badr, but the narrations were confused about the direct cause of his death. And if Abu al-Hasan Ibn Said al-Maghribi al-Andalusi (d. 685 AH / 1284 AD) asserts - in his book 'The Rapture in the History of the Jahiliyyah of the Arabs' - that Abu Lahab "when he reached the support ( victory) of the Prophet, may God bless him and grant him peace, his envy, and he died of grief after that."

Conquering prejudice

Perhaps the most famous person who died after a scientific fight in our cultural history: the famous grammarian Imam Sibawayh (d. 180 AH / 796 AD), he died in the prime of his youth by oppression and injustice after an unfair debate that took place between him and Al-Kisa’i (d. 189 AH / 805 AD).

The two men differed on a grammatical issue in the council of the Abbasid minister Jaafar bin Yahya al-Barmaki (d. 187 AH / 803 AD), and those who judged between them were companions of al-Kisai, so they ruled in his favour. how long!! Many grammarians have stated that the truth was with Sibawayh, and that the ruling for al-Kisai was biased because of his closeness to the minister al-Barmaki; And the story is in its entirety in 'Tabaqat al-Nuhaweyyin wa al-Linguhi' by Abu Bakr al-Zubaidi al-Ishbili (d. 379 AH / 990 AD).

It seems that death after the defeat in the debate is no less famous and frequent than death after the defeat in the battle, and the news about that is fake, among them the famous writer Abu Bakr Al-Khwarizmi (d. Their anger and wrath, and he was imprisoned more than once, but his death was not until after a debate in which his heart could not bear defeat.

Abu Mansour al-Tha’alibi (d. 429 AH/1039 AD) - in his book 'The Orphan of Time' - mentioned a small part of his news until he reached his last stop; Al-Thalabi said: "The rulers of Nishapur (today in north-eastern Iran) looked at him with an eye. of honor and honor, so his measure increased and he lived a good life, until a stone was thrown at the end of his days by Al-Hamadhani Al-Hafiz Al-Badi' ( Badi' Al-Zaman Al-Hamadhani, the author of the Maqamat, who died 395 AH / 1006 AD), he was afflicted with his debating, debating, and fighting, and he helped al-Hamadhani against him a people of faces ( notables) who were very savage with him, so he met what was not in his account the year until his life betrayed him and the decree of God Almighty was carried out in him.”

There is an important commonality between the story of Khawarmi and the Sibawayh incident. Which is that the judges in the two debates were not of integrity and objectivity, but rather their personal whims influenced their judgment in favor of one of the parties. It is interesting that Badi’ al-Zaman al-Hamadhani showed regret and sorrow for his opponent al-Khwarizmi after his death, and bequeathed him with a poem that begins:

They say: You are a gloating over him! *** I said: the dust is in the mouth of the mole!!

Until he said in it:

And I attributed his hostility to me *** and I can't make up for the missed!!

Death as a result of moral/scientific defeat was not restricted to the people of grammar and literature, but it extended to Sharia scholars as well. Al-Shawkani (d. 1255 AH / 1834 AD) - in 'Al-Badr al-Tali' - mentioned that the cause of the death of the imam, the scholarly jurist Saad al-Din al-Taftazani al-Shafi'i (d. 792 AH / 1390 AD) was his defeat in a debate between him and the jurist and philosopher Sharif Al-Jurjani (d. 816 AH / 1413 AD) in Hazrat the famous Turkish Sultan Timur Linq (d. 807 AH / 1404 AD), and the subject of the debate was: “The issue of whether the will to take revenge is a cause for anger, or anger is a cause for the will to take revenge”?

Al-Taftazani used to say the first and Sharif said the second. Sheikh Mansour Al-Kazeroni said: The truth is on the side of the Sharif. There was also a famous debate between them in the saying of the Most High: {God has set a seal on their hearts and over their hearing, and over their eyes there is a covering} [Surat Al-Baqarah / verse: 7]. “It is said that it was judged that the right to that is with the Sharif, so the author of the translation became sad and died as a pain.”

The bitterness of humiliation

The Prophet, peace and blessings be upon him, had sought refuge in God Almighty from “the oppression of men”; As stated in the two Sahihs. Among those who died forcibly for a strange reason was Khalid bin Abdullah Al-Qurashi (grandson of Othman bin Affan) “was one of the nobles and leaders of Quraysh”; As described by Safadi in 'Al-Wafi with Deaths'.

Abu al-Hasan al-Baladhari (d. 279 AH / 892 AD) - in his book 'Jamal Min Ansab al-Ashraf' - narrated that the Umayyad Caliph Yazid bin Abd al-Malik (d. 105 AH / 724 AD) proposed to Khalid this sister, and he did not marry her, and preferred to marry her to one of her cousins, and said To Yazid: “Because she is a possessive owner to him, and she is subjugated to you,” and he refused to marry her to her!

Yazid ordered that Khalid be carried immediately to Medina "and wrote to Ibn al-Dahhak ibn Qays al-Fihri, who is his governor ( his guardian) over Medina: that Khalid entrust someone who takes him by the hand every day and takes him to Shaybah ibn Nasah al-Maqri (d. 130 AH / 749 AD), to read On him the Qur’an, for he is one of the ignorant! So Shaybah was brought with him and it was said to him: The Commander of the Faithful says to you: Teach him the Qur’an, for he is one of the ignorant. Shaybah said when he recited to him: I have never seen anyone recite the Qur’an from him! He differs ( takes him) to the scribes with the boys teaching the Qur’an, so they claimed that he died of grief.”

Al-Dhahabi mentioned - in his book 'Lessons' during the translation of the judge of judges Zaki al-Din al-Tahir al-Qurashi of Damascus (d. 617 AH / 1220 AD) - that this judge died in agony due to the wrath of the Great Sultan of Damascus Sharaf al-Din al-Ayyubi (d. 624 AH / 1227 AD) and his abuse of him "in his ruling council Then he stayed at his house and died as a blanket; [it is said] that he threw pieces of his liver!

In some cases, some sultans were insulted as a matter of discipline, and it took the lives of those who wanted to discipline him. Among this is what Al-Shawkani mentioned - in “Al-Badr Al-Tali’” when translating the poet Shams Al-Din Al-Khayyat of Damascene, nicknamed “Frog” (d. 756 AH / 1355 AD) - that he was a praiser of satire, and that he was “enriched by the abundance of what was taken from people because of praise and satire, and people were afraid From him for the obscenity of his tongue”, and that he did not stop satire even during the Hajj, so he performed Hajj once “and he did not leave any of the notables in the caravan except for a satirist”, so they complained about him to the commander of the caravan “so he summoned him and insulted him greatly, shaved his beard and spent him being called [in the markets and roads]; he was disturbed by that. Kamda died!"

Authority has a share

And one of the examples of that also indicates the rooting of conspiracy in the corridors of power. Prince Mubariz al-Din Sanqur al-Salahi (d. 620 AH / 1223 AD) - he was one of the chief princes of the Ayyubid state in Aleppo and the most prominent assistant to its founder Salah al-Din al-Ayyubi (d. 589 AH / 1193 AD) - he feared the sons of the just king Abu Bakr (d. 615 AH / 1218 AD) - and he is Salah's brother Religion - who uses his influence to wrest their authority.

So they conspired to entrap him by making one of them adorn him - the glorified king mentioned above - to come to him in Damascus to grant him the fiefdom of the Nablus region in Palestine. And he delayed it [today and tomorrow] until his companions separated from him., and he died as a stupor.” According to what was reported by the historian Sibt Ibn al-Jawzi (d. 654 AH / 1256 AD) - who was sitting with this prince in his residence during his ordeal - in his book 'The Mirror of Time in the History of Notables'.

Among the most famous of those who died were humiliation and humiliation: Minister Mu'ayyad al-Din Ibn al-Alqami al-Baghdadi (d. 656 AH / 1258 AD), who inclined the Tatars against the Muslims, and was the reason for their occupation of Baghdad. Imam Badr al-Din al-Aini (d. 855 AH / 1451 AD) - in his history called 'The Contract of Juman in the History of the People of Time' - stated that he had "had a lot of humiliation in their days ( the Mongols), paucity, humiliation, and the demise of God's covering that is indefinable and indescribable. She saw it. A woman while he was riding in the days of the Tatars, with a driver hitting his horse, and she stood next to him and said, “Oh Ibn Al-Alqami: This is how Banu Al-Abbas treated you?!

The great kings were not spared from the claws of "death Kamda" for reasons not related to politics, both peace and war. This Sultan Nur al-Din Mahmud Zangi, the martyr (d. 569 AH / 1173 AD) was so passionate about playing football that the historian of his state, Abu Shama al-Maqdisi (d. 665 AH / 1266 AD) says - in the 'Kitab al-Rawdatain' - that he did not see "on the back of the horse better than him, It was as if he was created to not move or tremble, and he was one of the best people who played the ball and the most capable of it, and he might have hit the ball and run the horse and take it with his hand from the air and throw it to the end of the field!

Therefore, it may not be surprising if it is known that the death of Nur al-Din was after a spherical quarrel; Ibn Katheer mentioned that one day he "played with ball. and he got angry with some of the princes - and this was not his nature - so he rushed to the castle while he was also very angry, and he got upset and entered into a place of bad mood and preoccupied with himself and his pain, and all his senses and nature denied him." And people retired until he died as a pain after a short period!!

The grief of prison

and death in prison, grief, illusion, distress, and grief is a very understandable matter, especially if it occurred after a military defeat, and the suffering of defeat and the pain of imprisonment, disability and humiliation gathers on its owner. Some of them considered death as a form of grief and sorrow as a form of murder if it was accompanied by an act causing it, such as imprisonment. Ibn Wasil al-Hamawi (d. 697 AH / 1298 AD) - in his book 'Mufarrej al-Kurub' - stated that if the Seljuk kings came out against one of them, he would come out of a brother or cousin, "he would not keep him at all, but rather either intermediate him ( splitting his body from the middle) with the sword. or strangling him with a bowstring, and the best of his conditions is to arrest him and restrict him until he dies in agony.”

Among the most famous of those who died in captivity after his defeat: the Ottoman Sultan Bayezid I (d. 805 AH / 1402 AD), he was defeated and captured by Timur, but he could not stand it. Al-Shawkani said in “Al-Badr Al-Tali’” describing the incident of his capture and death: “He was brave and continued striking with his sword until he almost reached Timor.

Ibn Katheer mentioned - in 'The Beginning and the End' - that the one who died in his prison in grief was "the roving hadeeth Abu Al-Abbas Ahmed bin Barnaqsh bin Abdullah Al-Emadi (d. 615 AH / 1218 AD), he was one of the princes of Sinjar and his father was a loyalist to King Imad al-Din Zangi ( D. 541 AH / 1146 AD), its owner, and this Ahmed was a writer, poet, with great money and many possessions, and his money was taken care of by Qutb al-Din Muhammad ibn Imad al-Din Zangi (d. 565 AH / 1170 AD), and he was imprisoned in it and he was forgotten in it and died of grief!

And the news of the dead in prison is long, and most of them have been classified by the people of history in the incidents of death, grief, sorrow and distress. Perhaps what is comparable to that death is a measure of loss of wealth; The Egyptian historian Abu al-Makarim Ibn Mamati (d. 606 AH / 1209 AD) - in his book 'Ta'if al-Amkhira wa Tarifa al-Jazeera' - stated that the Andalusian poet Ubadah ibn Maa al-Sama' (d. 419 AH / 1029 AD) "was the cause of his death if a hundred Mithqal was lost to him; "!!

Wounds of treachery

And those who died in agony and grief because of the loss of power and its prosperity as a result of the treachery and conspiracies of relatives; What Abd al-Wahed al-Marrakchi (d. 647 AH / 1249 AD) mentioned - in his book 'The admirer in summarizing the news of Morocco' - while talking about the political crises of Cordoba in the fifth century AH, that the Berbers addressed Muhammad ibn al-Qasim ibn Hammoud al-Idrisi (d. 440 AH/1050 CE), a prince The Green Island to take over the rule of the city, "and they promised him victory, so greed provoked him and he came out to them, so they pledged allegiance to him in the caliphate and it is called 'Mahdi'. So they stayed with him for days and then separated from him to their country, and Muhammad returned unfairly to the island and died for days; it was said that he died of grief."

When the Almoravid armies invaded the cities of Andalusia in the year 484 AH/1091 AD and reached the city of Almeria in the south of the country, “Its governor was Muhammad bin Maan bin Samadh Then he received the news of the conquest of Seville and the capture of Ibn Abbad, and he died of grief” in the same year; As Shihab al-Din al-Nuwairi (d. 733 AH / 1333 AD) says in 'Nihaya al-Arb fi Founun al-Adab'.

Al-Dhahabi informs us - in “Sir Al-Alam Al-Nubala” - that the last of the Fatimid caliphs, the patron of the religion of God, “died of grief when he heard that his sermon was cut short and the call to prayer was established The aforementioned call was held on the first Friday of Muharram” in the year 567 AH / 1172 AD, by order of his minister Salah al-Din Ayyubid.

However, Sultan Salah al-Din himself did not free his family - after his death - from those who were afflicted by the treachery of relatives; Here is his son, the poet Abu al-Hasan al-Afdal (d. 622 AH / 1225 AD) who owned both Damascus and Egypt, then he lost them through conspiracies from his dear brother Othman (d. 595 AH / 1199 AD), who wrested Damascus from him, and his uncle, King Al-Adil Abu Bakr, who took Egypt from him; And he remained "swamped until his death came and he died of pain"; As narrated by Ibn Wasil in 'Mafraj al-Karub fi Akhbar Bani Ayyub'.

This was repeated in the Ottoman era; Imam Al-Shawkani mentioned - in “Al-Badr Al-Tala’a” - that the cause of the death of the Ottoman Sultan Murad IV bin Ahmed I (d. 1050 AH / 1640 AD) was the coup of his brother Ibrahim the First (d. 1058 AH / 1648 AD) against him and his seizure of the king from his hand; He said: "When he was informed that his brother, Sultan Ibrahim, had taken control of Al-Dust [ the throne], he died as a pain"!!

The worries of the homelands

Being preoccupied with public affairs and bearing the burdens of people's worries from the height of their determination is evidence of the vigilance of conscience. It has been reported that the physicians of the age forbade bad news from patients of the heart and those with a sensitive sense and intense emotion, out of fear of its impact on them.

Examples of victims of carrying public concern with the inability to face the crises and calamities that they sometimes experience; What Suleiman al-Mahasani (d. 1187 AH / 1773 AD) narrated - in his book 'Solutions of Fatigue and Pains' - that "the cause - with the [end] of the term - in the death of the Mufti of Levant, Sayyid Ali Effendi al-Muradi (d. 1184 AH / 1770 AD) was the calamities that befallen Damascus ( the grievances of the Ottoman governor), and he did not dare to inform the lofty state ( the Ottoman) of the reality for fear of things that would harm him from some people, so they died, and they were both sad, sad and afraid!

And he translated Muhammad bin Salih al-Kinani (d. 1292 AH / 1875 AD) - in his book 'The Tail of the Landmarks of Faith' - by Sheikh Abi Abdullah Al-Salmi (d. 1249 AH / 1833 AD), he said: "He - may God have mercy on him - was an eminent jurist, and he was a forerunner in the missions of matters." And he is not afraid of meeting kings in matters that concern the people of Medina ( Kairouan)., and he died, may God have mercy on him, with grief, which befell him due to the incident of Kairouan in the year one thousand two hundred forty-nine.”

Al-Kinani refers to the crisis of the authorities imposing exorbitant taxes on the people of Kairouan, "until they sold their valuables and possessions at the lowest prices.and were burdened with debts." As the Tunisian historian Ahmed bin Abi Al-Diaf (d. 1291 AH / 1874 AD) tells us in his book 'Ithaf Ahl al-Zaman'.

This was a historical tour of the stories of some of the famous and notables who died through the centuries of our Islamic history. With an attempt to classify these incidents and understand the reasons that led each of their victims to death from the intensity of grief.

We have seen in them a huge diversity that included scholars, writers, princes and leaders, and we found in them fierce fighters and companions lovers, whose conditions, work and lives separated them, and the tenderness of their hearts brought them together until they died on one description, even if the causes differed; This was true to the saying of the poet Ibn Nubatah al-Saadi al-Tamimi (d. 405 AH / 1015 AD): “There are many causes and death is one”!!