“May God’s peace be upon a people who lived in an uproar and died in bruises” !!

This phrase was given by Imam Ibn al-Muhadith Asaker (d. 571 AH / 1175 CE) - in the “History of Damascus” - by the Damascene girl “Al-Zulfa”, the slave-girl of the Umayyad Caliph Suleiman bin Abdul Malik (d. 99 AH / 720 AD).

Perhaps it summarizes to us what was confirmed - in recent years - scientific studies, one of which talked about "that intense grief over the loss of a dear person 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."

It is surprising that the Arabs have mentioned - since ancient times - sadness as a real and direct cause of death, regardless of metaphor and literary exaggeration.

Indeed, Muslim authors used to mention it - in history books and biographies 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 dignitaries, leaders, greats, scholars, imams and famous people to death because of grief.

In fact, they had a famous expression in that, which is: "He died in pains."

And distress in language, as Al-Khalil bin Ahmed Al-Farahidi (d. 170 AH / 786 AD) said in his linguistic dictionary called 'Al-Ain': “It is a worry and grief that cannot be spent.”

In this article, we will try to present various stories of famous people - of all classes, seasons and hurricanes - grief and distress were a direct cause of their death.

Death in Love


The Arabs used to claim that death has a tide, visible images that are seen and touched.

Among the most famous of what they mentioned about that death is because of love, especially if it is concealed.

So that "love, if it appears, will be revealed by the loving, and if it is hidden it will kill the loved in a pile."

Imam Ibn al-Malqin al-Shafi’i (d. 804 AH / 1401 CE) - in his book “Tabaqat al-Awliya” - quoted the righteous man Muhammad al-Rasabi al-Baghdadi (d. 367 AH / 978 CE).

Imam Abu Bakr Muhammad bin Dawud Al-Asbahani (d. 297 AH / 910 CE) - in his book 'Al-Zahra', in which he mentioned more than the stories of lovers and their conditions - says that “perhaps the lover killed himself, perhaps he died in grief, and perhaps he looked at his lover and dies out of joy or regret.” !!

And the people of literature in their books and stories mention astonishingly about the death of lovers due to silence or because of the deprivation of connection, and the most famous of those killed in love is Uruh ibn Hizam (d. 30 AH / 652 CE).

Imam al-Dhahabi (d. 748 AH / 1347 CE) mentioned him - in his book 'The Biography of the Flags of the Nobles' - describing him as a “virgin young man who was killed by love”.

His news with his cousin Afra is well-known, as her father refused to marry him due to his poverty, and he married her to a rich cousin, "and he perished in her love."

In golden terms.

This Oruh Al-Athri is from a people from the Yemeni Qada'a tribe that used to live in northern Arabia, and they are attributed to them "virgin love" (= chaste love);

The hadith hadith, al-Hafiz Ibn Nasir al-Din al-Dimashqi (d.842 AH / 1438 CE) - in his book “Clarification of the suspect” - said that they are “the sons of Athrah bin Saad Hudhaim, the well-known among them, and they killed him. Some of them were asked about the reason for [the large number] of the dead among them, so he said: Among our women. Morning (= beauty), and in our men chastity. "

Jamil Ibn Muammar al-Athri, known as Jamil Buthaina (d. After 82 AH / 702 CE), was followed on the path of “al-Hawa al-Azri”, and he was chaste as well, and the Golden Imam translated for him - in the “biography” - so he praised him and praised his poetry;

Then he said: “It is narrated about securitization, religion and chastity,” and he also mentioned - in “History of Islam” - that he narrated the hadeeth from the great companion Anas bin Malik (d.93 AH / 713 CE), may God be pleased with him.

The news of the lovers who perished in love is prolonged, and whoever wants to learn more about it, for example, review the first part of the book 'Al-Zahra' by Al-Isfahani Al-Dhaheri, or the 'Ring of the Dove' by Ibn Hazm Al-Andalusi (d. And the News of Those Who Died with Love "from the book 'Al-Mustaqrif fi Every Most Expensive Art' by Shihab al-Din al-Abashi (d.850 AH / 1446 CE).

Losing loved ones,


perhaps more than that mentioned, important, and beyond exaggeration.

He mentioned those who died in a tide of losing a dear dear, so he wrote biographies and histories with the stories of these people.

And the first to be mentioned in this section: Fatima, the daughter of the Messenger of God, peace be upon them both, as she died six months later and was twenty-four years old.

According to what Al-Dhahabi chose in the History of Islam.

Ibn Katheer (d. 774 AH / 1372 CE) - in “The Beginning and the End” - said that she “did not laugh while she remained after him - may blessings and peace be upon him - and that she almost melted away from her sadness over him.”

Her death - while she was still in her prime, shortly after the death of her father, may blessings and peace be upon him - was only due to grief for him.

However, death of grief for the Messenger of God also afflicted some of the Companions.

The scholar hadith hadith Murtada al-Zubaidi (d.1205 AH / 1790 CE) says - in his book “Takhreej hadiths reviving the sciences of religion” - that “when [the Messenger], may God’s prayers and peace be upon him, died, minds were lost; He did not utter the utterance, and some of them suffered (= sick) ...;

Among the examples of death due to loss of loved ones

Al-Rabab, the daughter of Imur al-Qais al-Kalbiyya, husband of Husayn ibn Ali, peace be upon him (d.61 AH / 682 CE). Al-Hafiz Ibn Asakir said in “The History of Damascus”: “When Al-Husayn died, Rabab was engaged and insisted on her, and she said: I would not have taken a meat after the Messenger of God (may God bless him Salaam], she did not get married. She lived after him for a year that was not shaded by the roof of a house until it wore out and died in agony.

In this respect, the Umayyad poet Raya Bint al-Ghatrif al-Salami is also mentioned, and “she was of outstanding beauty and manners and had knowledge of Arab poetry. When he knew that he fell in love with her - according to the habit of the Arabs at the time - then the dowry cost him very high.

The high price of the dowry did not discourage him from urging him to seek his favors, so he gave her father what he wanted, “Then he took it and went, and when he approached Medina, many horses came out on him (= bandits) and fought on the threshold until he was killed. She sang poetry that you inherited, then she gasped and died. "

Zainab bint Ali al-Amili (d. 1332 AH / 1913 CE) fulfilled her story - which we have summarized here - in her wonderful book 'The Durr Scattered in Layers of Ribat Al-Khidhour'.

Gentleness of men, and


while death became famous for the loss of loved ones among women, men in it also have a share.

Among the oldest mentioned in this regard is Prince Al-Majid Abu Hafs Omar bin Ubaid Allah bin Muammar, from Salhi al-Tabi'een and “one of the nobles of the Arabs and her helpers,” who was known for his heroism, generosity and goodness, and he was “struck by the proverbial courage.”

Ibn Abd al-Barr mentioned it - in his book “Al-Istihab” - in his father’s translation, which some of them counted among the young companions.

He said: “The cause of Omar’s death was that his nephew Omar bin Musa went out with Ibn Al-Ash’ath (d. 85 AH / 705 CE) [in al-Thawra Ali al-Hajjaj al-Thaqafi (d. 95 AH / 715 CE)]. Then the pilgrims took him, so he reached Omar asking for him to go to Medina, [The Umayyad Caliph] Abd al-Malik (d. 86 AH / 706 CE), when he reached a place called a conscience - fifteen miles from Damascus - (about 45 km away from it today), he learned that the pilgrims hit his neck, so he died in a pounding on him.

Among them is Caliph Suleiman bin Abdul Malik, who entrusted the caliphate to Omar bin Abdul Aziz (d. 101 AH / 720 AD);

He died in grief for his son Ayyub, who died at the age of 14. The historian Ibn Ayyub al-Safadi (d.764 AH / 1363 CE) - in 'al-Wafi al-Fawiyat ’- 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 CE) - in al-Mustadrak and others, narrated with a weak chain of narration - that Abu Bakr al-Siddiq died in a tampon against the Prophet, may God bless him and grant him peace.

And Abd al-Malik al-Asami al-Makki (d. 1111 AH / 1699 CE) - in 'The scald al-Nujoom al-Awali' - said that he “still melt [grief] until he died.”

It is worth losing loved ones to be mortal, and perhaps many of those who are exalted after their loved ones live but live but are always in the hope of meeting them where they are;

Abu Na`im Al-Isfahani (d. 430 AH / 1040 AD) - in Hilyat al-Awliya - narrated that Ubayd ibn Umar al-Laithi al-Makki (d.68 AH / 688 CE) - and he was one of the scholars, commentators and preachers of the followers - said: “If I were a bag of meeting someone from my family passed by I was so blamed !!

A person may see his beloved in a state of misfortune, so it is not likely that he will see him in that situation with inability to support him and save him.

An example of this is what Kamal al-Din Ibn al-Adim (d.660 AH / 1262 CE) mentioned - in “In order to seek the history of Aleppo” - that “al-Dimas (= a prison built by al-Hajj al-Thaqafi in his city, Wasit, and Dimas in language: the dark hole in the ground) At the time of al-Hajjaj there was a wall without a roof.

The guards (= the guards) were sitting on the wall, so if the prisoners stepped down to the shade, the guards threw stones at them until they returned to the sun, and he fed them barley bread, in which the ash and salt were mixed with oil, so the man would soon change.

A woman came to ask about her son, and we called him, so he went out to her, and when she saw him she said: This is not my son!

My son is blond, red, and this is a negro, so he said: Yes, mother!

I am your son and my sister So and so and my brother So and so!

And our house is in such and such places!

When she learned that her son inhaled, she fell dead !!

Moral assassination,


and death may fall into a tide of what the envious and haters make of unjust distortion or harmful conspiracy;

Perhaps the most famous example of this in Islamic history is the ordeal of Imam al-Bukhari (d. 256 AH / 870 CE) because of “the issue of pronunciation”.

In summary, this issue is that the Ahl al-Sunnah - after the trial of the Qur’an’s creation - have been tough on the issue

They did not allow the saying of those who said: "The Qur’an is not created, and the words of the servants are created."

So Al-Bukhari wrote his book 'Creating the Deeds of the Servants' to liberate this issue, so his envious people rioted and hurt him severely, and the beginning of that ordeal was after his arrival to the city of Nishapur (today it is located in northeastern Iran).

Al-Hafiz Ibn Hajar al-Asqalani (d. 852 AH / 1448 CE) - in the introduction to 'Fath al-Bari' - said that when al-Bukhari entered Nishapur, Muhammad bin Yahya al-Dhahli (d.258 AH / 872 CE) said: Go to this righteous man, the world, and listen to him, so the people went to him and they came. I had to hear from him until the defect appeared in the majlis of Muhammad bin Yahya ... then he spoke about it after that. "

Al-Hafiz Ibn Uday al-Jarjani (d. 365 AH / 976 CE) said in his book 'The translation of those who narrated from them al-Bukhari': “A group of sheikhs mentioned to me that Muhammad bin Ismail al-Bukhari when Nishapur reported and the people met and the council held his envy with him who was at that time among the sheikhs of Nishapur when They saw the people coming to him and their meeting with him, and it was said, O companions of the hadith, that Muhammad bin Ismail says: The wording of the Qur’an is a creature.

Al-Bukhari was patient with that harm with bitter patience, then he traveled to Bukhara and was tested there as well.

Al-Dhahabi mentioned - in the biography of the Nobles' flags - that the Emir of Bukhara - by the Tahirid state - Khalid bin Ahmed Al-Dhhali (d.270 AH / 978 CE) was exasperated with him because of his refusal to assign him and his children a modernization council to recite Sahih al-Bukhari. ;

So he sought help from some of the envious, and they spoke about his doctrine, and the prince exiled him from the country!

Thus, the world narrowed for Imam al-Bukhari, until he settled with him among his relatives in Samarkand, and he heard - as Ibn Uday's chain of transmission narrated with his chain of transmission - a night of nights and he had finished the night prayer praying and saying in his supplication: “Oh God, the earth has narrowed me - with what you welcomed - so take me to you.” !

He said: When the month was completed, God seized it "on the night of Eid Al-Fitr ... and he was in a house alone."

As al-Dhahabi mentioned in al-Seer.

And the example of Al-Bukhari, about what happened to him from death a cloud of envy and conspiracy of opponents.

What happened to the Christian doctor and translator Hunayn ibn Ishaq al-Abadi (d. 260 AH / 874 CE), who was close to the Abbasid Caliph al-Mutawakkil (d. 247 AH / 863 CE), which aroused the envy of his rivals, as “his enemies acted on him until he died in one night.”

As reported by Ibn Fadl Allah Al-Omari (d. 749 AH / 1348 AD) in his book “Paths of Sights in the Kingdoms of Al-Amsaar”.


The shock of defeat,


and death may be due to oppression and the trauma that befalls its owner after a military defeat, and no fighter is like defeat in war and the gloating of the enemies it draws;

This was expressed by the Andalusian prince and poet al-Mu'tamid bin Abbad (d. 488 AH / 1095 CE) when he promised his Christian counterpart Alfonso VI (d. 502 AH / 1108 CE) that “If he does not become under the swords, he will surely die in a pile.”

According to what was narrated by the literary minister Lisan al-Din Ibn al-Khatib (d.776 AH / 1374 CE) in his book “The Briefing in the News of Granada”.

Among the oldest of those who died from oppression following a military defeat in our history: Ubayd Allah Ibn Abi Bakra, and as al-Dhahabi described him in 'Al-Seer': “a praiseworthy, brave and mighty horse,” and he was one of the narrators of the hadith.

Ubayd Allah died in the year (d. 79 AH / 699 CE) after his defeat at the hands of the Turk King Ratbel, who prepared for him and his army a tight ambush in the strait, “and he fought the people, and they escaped with effort, and they took the Mafazah of Baset (= a region now located in Afghanistan), and many people perished in thirst and hunger. And 'Ubaid Allah ibn Abi Bakr died when people were caught and wounded.

As it was mentioned in 'Fattuh al-Baladari' by Al-Baladhiri (d. 279 AH / 892 CE).

And among those who died in a tumult after his defeat in the war field was the Emir of Damascus, Muhammad ibn Ahmad al-Wasiti al-Katib (d. 271 AH / 884 CE), and with his work in governance affairs, he would narrate hadith and take knowledge.

And Ibn Asaker mentioned - in the History of Damascus - that this prince “fled from Damascus - after the 'fall of the mills' - to Antioch, so he stayed there and died in a mound.”

This battle of the mills took place in the city of Ramla, Palestine, in the year 271 AH / 884AD, and it was between Al-Wasiti and the Sultan of Egypt, Khumarwayh Ibn Tulun (d. 281 AH / 894 AD), who won in it.

And also the death of the enemy kings of grief and agony after their defeat by the Muslim armies;

Al-Dhahabi narrates - in the History of Islam - that one of the Christian kings in Andalusia is known as “Ibn Ruddir” in the year 528 AH / 1134 CE, who fought a battle with the Almoravid army in the city of Evraga (today it follows Zaragoza in the north-east of Spain) “So he defeated the tyrant and only a few escaped from his army. He joined Zaragoza and kept asking about his senior companions, then he said to him: So and so was killed, so and so were killed, so he died in grief after twenty days, and it was a calamity for the Muslims.

Similarly, what happened to the Tatar king, Abga bin Hulaku, when his army was defeated in the battle of Homs in 680 AH / 1281 CE, and he was hit by a great psychological shock, "so he died in distress and agony."

According to what Abu al-Fath al-Yunini (d.726 AH / 1326 CE) tells in his book 'The Tail of the Mirror of Time'.

Perhaps he was among those who were killed by the military defeat without weapons, Abu Lahab bin Abdul Muttalib (d. 2 AH / 624 AD), the uncle of the Prophet, may God’s prayers and peace be upon him.

The biographers mentioned that he died after the battle of Badr only seven nights, but the stories were confused about the immediate cause of his death.

And if Abu al-Hasan ibn Sa'id al-Maghribi al-Andalusi (d.685 AH / 1284 CE) confirms - in his book 'The Rapture of Rapture in the History of the Jahiliyyah of the Arabs' - that Abu Lahab “when he reached the support (= victory) of the Prophet, may God’s prayers be upon him, his envy, and he died after that."

Conquering prejudice


Perhaps the most famous person who died after a scholarly confrontation in our cultural history: the famous grammar imam Sibawayh (d.180 AH / 796 CE), died in the prime of his youth, with oppression and injustice, after an unfair debate that took place between him and Al-Kasai (d.189 AH / 805 AD).

The two men disagreed on a grammatical issue in the council of Abbasid minister Jaafar bin Yahya al-Barmaki (d.187 AH / 803 CE), so those who ruled between them were the companions of al-Kisa’i and ruled in his favor, and the council insisted that Sibawih had made a mistake .., it is said: He remained only a little and then died Tumblr !!

And many grammarians mentioned that al-Haqq was with Sibawayh, and that the verdict was biased towards al-Kisa’ai’s closeness to the Barmakian minister.

The story is in length in Tabaqat al-Nuhawiyyin and Linguists by Abu Bakr al-Zubaidi al-Ishbili (d. 379 AH / 990 CE).

And it seems that death after defeat in the debate is no less famous and much less than death after defeat in battle, and the news about that is demonstrating, including the famous writer Abu Bakr al-Khwarizmi (d. 383 AH / 994 AD), and he was closely related to the kings of his time and their princes, and cases of exposure to their satisfaction passed through him. And their indignation, and he entered that prison more than once, but his death was not until after a debate in which his heart could not bear defeat.

Abu Mansur al-Tha'alabi (d. 429 AH / 1039 CE) - in his book 'The Orphan of Eternity' - mentioned an untidy party from his news until he reached his final point.

Al-Tha'alabi said: “The guardians of the command in Nisapur (today located in the northeast of Iran) looked at him with the eye of ... honor and glory, and his amount increased and his goodness was good, until he was thrown in his last days with a stone from Al-Hamadhani Al-Hafiz Al-Badi` (= Badi` Al-Zaman Al-Hamadhani, the owner of 'Al-Maqamat', who died in 395 AH / 1006 AD), and he was afflicted with his debate, debate, and struggle, and Al-Hamadhani helped him .. on him were some of the faces (= notables) who were very desperate of him, so he met what was not in his account .. and he was disgruntled from that situation and was severely reduced, and he was blamed by God and his limb fell on him, and he was not resolved He had a year until his life betrayed him and carried out the judgment of God Almighty.

There is an important commonality between the story of Al-Khawarami and the incident of Sibawayh.

And that is that the judges in the two debates were not of the people of integrity and objectivity, but rather their personal passions influenced their judgment in favor of one of the parties.

It is interesting that Badi 'al-Zaman al-Hamdhani showed sorrow and sadness for his opponent, al-Khwarizmi, after his death, and inherited it with a poem beginning with:


They say: You are in him a shameful!

*** I said: Richness with the mouth of the Shame !!

Until


he said in it: His


hostility was proud of me ***, and I am not upheld for the past !!

Death as a result of moral / scientific defeat was not the preserve of the people of grammar and literature, but rather it extended to Sharia scholars as well.

Al-Shawkani (d. 1255 AH / 1834 CE) - in al-Badr al-Tala '- stated that the cause of the death of the Imam, the scholar and scholar, and the speaker, Saad al-Din al-Taftazani al-Shafi’i (d. 792 AH / 1390 CE), was his defeat in a debate between him and the honorable philosopher al-Jurjani (d.816 AH / 1413 CE) in The famous Turkish Sultan, Taymur Link (d. 807 AH / 1404 AD), and the topic of the debate was: “The question of whether the will of revenge is a cause of anger, or anger a cause of the will for revenge”?

Al-Taftazani used to say the first, and the Sharif said the second:

Sheikh Mansour Al-Kazerouni said: The truth is on the side of the Sharif.

There was also a famous debate between them regarding the words of the Almighty: {God sealed their hearts, their hearing, and their eyes with deceitfulness} [Al-Baqarah / Verse: 7];

It is said that it was ruled that the right to do so is with the Sharif, so the author of the translation became distressed and died in agony !!

The bitterness of humiliation


, may God bless him and grant him peace, was sought refuge in God Almighty from "the oppression of men."

As stated in the two Sahihs.

Khalid bin Abdullah al-Qurashi (grandson of Othman bin Affan) who died by force for a strange reason, “he was one of the nobles and faces of Quraysh”;

As described by Safadi in "Al-Wafi fatalities."

Abu Al-Hasan Al-Baladhari (d. 279 AH / 892 AD) - in his book “The Camels of the Insanab Al-Ashraf” - narrates that the Umayyad Caliph Yazid bin Abdul Malik (d. 105 AH / 724 AD) sermonized with Khaled this is his sister, but he did not marry her, and he preferred to marry her to one of her uncle's sons. To Yazid: "Because he has a real estate owner, and she is a subjugated property in yours," and he refused to marry her to him!

Yazid ordered that Khalid be carried immediately to Medina. ”He wrote to Ibn al-Dahhak bin Qais al-Fihri, who was his agent (= his ruler) over Medina: that he appointed Khaled to take his hand every day and go with him to Shaybah bin Nasah al-Muqir (d.130 AH / 749 CE), to read On him, the Qur’an is from the ignorant! So a young man brought him and it was said to him: The Commander of the Faithful says to you: He is taught by the Qur’an, for he is from the ignorant, then Shaybah said when he read it: “I have never seen anyone who read the Qur’an from him! And if he who ignored him was ignorant of it !! He differs (= to be taken) by him to the kuttab with boys to teach the Qur’an; so they claimed that he died in agony.

Al-Dhahabi mentioned - in his book 'Al-Abr' during the translation of Judge Judge Zaki al-Din al-Taher al-Qurashi al-Dimashqi (d.617 AH / 1220 CE) - that this judge died in agony due to the anger of the great Sultan of Damascus, Sharaf al-Din al-Ayyubi (d.624 AH / 1227 CE) against him and his abuse “in his ruling council. Then .. he stayed at home and died in a bruise; [U] It is said that he threw pieces of his liver! "

In some cases, insult occurred from some sultans as a disciplinary measure, and it took the lives of those who wanted to discipline him.

Among this is what Al-Shawkani mentioned - in 'Al-Badr Al-Tala'a' when translated by the poet Shams al-Din al-Khayyat al-Dimashqi, nicknamed “Frog” (d. 756 AH / 1355 CE) - that he was a satirist, and that he was “enriched by the large number of what was taken from people because of praise and satire, and people were afraid He did not leave any of the notables in his knees except for Hajjah, and they complained to him to the prince of the knees, "so he summoned him and insulted him very much, shaved his beard, and he was called out [in the markets and roads], and he was bothered by that. And he died as a pamphlet!

The power has a share,


and there are also examples of that which indicate that conspiracy is rooted in the corridors of power.

Prince Mubariz al-Din Suqur al-Salahi (d.620 AH / 1223 CE) - he was one of the chief princes of the Ayyubid state in Aleppo and the most prominent aide of its founder, Salah al-Din al-Ayyubi (d.589 AH / 1193 CE) - feared the sons of the just king Abu Bakr (d.615 AH / 1218 CE) - who was Salah’s brother Religion - from his use of his influence in extracting their power.

So they conspired to entrap him in that one of them - the great king mentioned above - would adorn him to come to Damascus to grant him the fief of the Nablus region in Palestine. “He walked to the Levant in the year eighteen and arrived at Damascus, and Al-Muzam went out to meet him and did not do justice to him .., [and stayed with it] and most of him opposed him. He stalled him [today and tomorrow] until his companions parted from him ... and died in agony ";

According to what was reported by the historian Sibt Ibn al-Jawzi (d.654 AH / 1256 CE) - who used to sit 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 out of humiliation and indignity: the minister Muayad al-Din Ibn Al-Alqami Al-Baghdadi (d.656 AH / 1258 AD), who filled the Tatars against the Muslims and was the reason for their occupation of Baghdad.

Imam Badr al-Din al-Ayni (d. 855 AH / 1451 CE) - in his date called 'The Decade of Jumans in the History of the People of Time' - stated that he had “happened to him from insults in their days (= the Mughals), the lack of humiliation, and the demise of God’s concealment of what is not limitless and unspeakable.” She saw it. A woman who was a rider in the days of the Tartar was a loner and a driver hit his horse, and she stood next to him and said, O Ibn Al-Alqami: This is how the sons of Al-Abbas treated you ?! So her word fell in his heart, and he was cut off in his house until he died of a bruise !!

The senior kings were not spared from the claws of "death a bunch" for reasons that have nothing to do with peace and war politics.

This Sultan Nur al-Din Mahmud Zangi the martyr (d. 569 AH / 1173 CE) was so passionate about playing soccer that the historian of his country, Aba Shama al-Maqdisi (d.665 AH / 1266 CE) says - in the 'Book of the History of Rawdatain' - that he was not seen "on the back of the Persians better than him," As if he was created for him not to move and not to slip, and he was one of the best people to play with the ball and was able to do it ... and perhaps he would 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 following a football fight.

Ibn Katheer mentioned that one day he “played with the ball ... and he got angry with some princes - this was not from his temperament - so he rushed to the castle while he was also very angry, and he became upset and entered into the realm of bad mood and worked with himself and his pains, and all his senses and temperament repudiated him.” And people retired until they died after a short while !!

The grief of imprisonment


and death in prison is grief, delusion, distress and grief, is a very understandable matter, especially if it occurs after a military defeat, and it meets with its owner suffering defeat, the pain of imprisonment, helplessness and humiliation.

Some of them considered death as grief and grief as a form of killing if it was accompanied by an act that causes it, such as confinement.

Ibn Wasil al-Hamwi (d. 697 AH / 1298 CE) - in his book “Mafaraj al-Karub” - stated that if the Seljuk kings came out on one of them from a brother or cousin, “he would not keep him at all, but rather he would either straighten him (= slit his body in the middle) with the sword. Or, the bow stringer suffocates him, and his best condition is to arrest him and restrain him until he dies in a bruise. "

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 at the hands of Timur Link and he could not tolerate that.

Al-Shawkani said in al-Badr al-Tala 'describing the incident of his capture and death: “He was brave, so he continued to hit his sword until he nearly reached Timur, so they struck him with a plank and seized him and imprisoned him, and he died in captivity in 805 AH (1402 AD).”

Ibn Katheer mentioned - in 'The Beginning and the End' - that one who died in his prison of agony, al-Hadith al-Jawwal .. Abu al-Abbas Ahmad bin Baranqash bin Abdullah al-Emadi (d.615 AH / 1218 CE), was one of the princes of Sinjar and his father was a loyalist of King Imad al-Din Zangi ( D. 541 AH / 1146 CE) its owner. This Ahmad was a poetess with great money and many possessions, and he was kept with his money by Qutb al-Din Muhammad ibn Imad al-Din Zangi (d. 565 AH / 1170 CE), and he placed him in a prison, and he was forgotten in it and died in a pile!

The news of the dead in custody is prolonged, and most of them have been classified by the people of history in the accidents of death as malaise, grief and distress.

Perhaps comparable to that death is the extent of the loss of wealth;

The Egyptian historian Abu al-Makarem Ibn Mamati (d. 606 AH / 1209 CE) - in his book “Lataif al-Thakhira wa Tarif al-Jazirah’ - stated that the Andalusian poet Ubadah bin Water al-Sama (d. 419 AH / 1029 CE) “The cause of his death was that a hundred shekels were lost to him, so he became distressed and died in distress. "!!



The wounds of treachery


and those who died in grief and grief due to the loss of power and its well-being as a result of treachery and conspiracies of relatives;

What was mentioned by Abd al-Wahid al-Marrakchi (d.647 AH / 1249 CE) - in his book “The Wonder in Summarizing the News of Morocco” - while talking about the political crises of Cordoba in the fifth century AH, that the Berbers addressed Muhammad bin al-Qasim bin Hammoud al-Idrisi (d. 440 AH / 1050 CE), Emir The Green Island to take over the rule of the city, “and they promised him victory, so greed provoked him and went out to them, and they pledged allegiance to him in the caliphate and was called the 'Mahdi' ... so they stayed with him for days and then parted with him to their country, and Muhammad returned in shame to the island and died for days; it was said that he died in distress.”

And when the Almoravid armies swept through Andalusia in the year 484 AH / 1091AD and reached the city of Almería in the south of the country, “Its ruler was Muhammad bin Maan bin Samadeh .. so the news brought him to conquer Seville and captured Ibn Abbad, who died in distress” in the same year;

As Shihab al-Din al-Nuwairi (d. 733 AH / 1333 CE) says in “The End of Arb in the Arts of Literature”.

Al-Dhahabi informs us - in “The Papers of the Notables of the Nobles” - that the last of the Fatimid caliphs who supported the religion of God “died in distress when he heard that his sermon was cut off and the call to prayer was made to the ablution ..., and the aforementioned call was held on the first Friday of Muharram” in 567 AH / 1172 CE, by order of his minister Salah al-Din Ayyubid.

However, Sultan Saladin himself was not without his family - after his death - who had been stung by the treachery of his relatives.

Here is his son, the poet Abu al-Hassan al-Afdal (d.622 AH / 1225 CE), who owned both Damascus and Egypt, then lost them through conspiracies from his dear brother Othman (d.595 AH / 1199 CE) from whom he seized Damascus, and his uncle, the just king Abu Bakr, who took Egypt from him.

He remained "shivering, choked until he died, and died in agony";

Ibn Wasel also narrates in “Mafrej al-Karroub in Akhbar Bani Ayyub”.

This was repeated in the Ottoman era;

Imam al-Shawkani mentioned - in al-Badr al-Tale '- that the cause of the death of the Ottoman Sultan Murad IV bin Ahmed I (d. 1050 AH / 1640 CE) was the overthrow of his brother Ibrahim I (d. 1058 AH / 1648 CE) on him and his seizure of the king from his hand.

He said: “When he told him that his brother, Sultan Ibrahim, had seized the deserts [= the throne], he died in a pile !!”


Homelands concerns are


preoccupation with public affairs and carrying the burdens of people's concerns from the height of determination and evidence of the awakening of conscience.

It has been reported that doctors of the age prevent bad news from heart patients and those with high sensitivity and intense emotion, for fear of their impact.

Among the examples of victims of public concern bearing the inability to cope with the crises and misfortunes that sometimes go through;

What Sulaiman al-Mahasini (d. 1187 AH / 1773 CE) told - in his book 'Solutions to Fatigue and Pain' - that “the cause - with [the end of] the term - was the death of the Mufti of the Levant, Mr. Ali Effendi Al-Muradi (d. 1184 AH / 1770 CE) what happened in Damascus of calamities (= The grievances of the Ottoman ruler), and he did not dare to inform the Attic State (= the Ottoman Empire) of reality for fear of things that might harm him from some people, so he died, sorrow, grief and fear! "

And Muhammad bin Salih al-Kinani (d. 1292 AH / 1875 CE) - in his book 'The Tail of the Signs of Faith' - translated by Sheikh Abi Abdullah As-Salami (d. 1249 AH / 1833 CE), he said: “He was - may God have mercy on him - the jurist. He is not afraid of meeting kings in a matter of interest to the people of Medina (= Kairouan) ..., and may God have mercy on him died in a grief that afflicted him with the reality of Kairouan in the year forty-nine, two hundred and thousand.

Al-Kinani refers thus 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 burdened them with debts."

The Tunisian historian Ahmed bin Abi Al-Diaf (d. 1291 AH / 1874 CE) also tells us in his book “Ittihaf of the People of Time.”

This was a historical tour in the stories of some of the famous people and notables who died in conflict and over the centuries of our Islamic history.

With an attempt to classify these accidents and understand the causes of what led each of their victims to death from the intensity of grief.

We saw in them a tremendous diversity that included scholars, writers, princes and leaders, and we found among them the tough fighters and companion lovers, who were separated by their conditions, their jobs and their lives, and gathered them with the tenderness of their hearts until they died according to one description, even if its causes differed;

This was based on the saying of the poet Ibn Nabatah al-Saadi al-Tamimi (d. 405 AH / 1015 CE): “There are many causes and one death !!”