Barahin-e-Ahmadiyya Part V — Page 506
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 506 possession of someone’s soul. It is written in the [lexicon] S i hah: تَوَفَّاہ ُ الل ُّٰ قَبَض َ رُوْحَہ , i. e. The term ُّٰ تَوَفَّاہ ُ الل [ tawaff a hull a hu ] means that God has taken possession of someone’s soul. Furthermore, I have scrutinized S i hah Sittah [the Six Authentic Books of Hadith] and other a ha d i th as far as possible, and I have not found any instance among the words of the Holy Prophet, may peace and blessings of Allah be upon him, of the Companions ra , the T a bi‘ i n , or the Taba‘ T a bi‘ i n , which shows that the verb توفّی [ tawaff i ]—when used with reference to a specific individual, where God is the f a ‘il [sub- ject] and that person is the maf ‘ u l bihi [object]—has any meaning other than death. Rather, on every occasion when a specific person has been named and the word توفّی [ tawaff i ] has been used with regard to him, and while God is the f a ‘il and that person is the maf ‘ u l bihi, it means only that the person has died. I found over 300 such instances in a ha d i th which show that wherever God is the f a ‘il [doer] of the verb توفّی [ tawaff i ] and is used for the person whose name has been speci- fied as the maf ‘ u l bihi, it meant ‘to cause to die’, and nothing else. But despite all my research, I did not come across even one hadith where the word توفّی [ tawaff i ] , where God is the f a ‘il and a proper noun is the maf ‘ u l bihi —that is, an individual has been specified by name as the maf ‘ u l bihi —meant anything other than ‘being caused to die’. Similarly, when I reviewed the Holy Quran from beginning to end, it also proved the same, as is evident from these and other verses: 1 ْيِنَّفَوَت اًمِلْسُم َّو ْيِنْقِحْلَا َنْيِحِلّٰصلاِب and the verse: 1. Let death come to me in a state of submission to Your will and join me to the righteous ( S u rah Y u suf, 12:102). [Publisher]