Surah Az-Zumar (39) — Ayah 30

(Ayah 30) ➊ { اِنَّكَ مَيِّتٌ وَّ اِنَّهُمْ مَّيِّتُوْنَ:} That is, if they do not believe, then let them not believe; neither you are to remain forever, nor are they. Surely, you are to die, and surely, they too are to die. In this, there is a promise and glad tidings for the Prophet (peace be upon him) that your worldly toil and all hardships are going to end, and you are to meet your Lord and enter Paradise, a place of eternal comfort and rest. And for the disbelievers, there is a warning that their respite is about to end, and they will be presented before their Lord to account for their disbelief and polytheism. Besides this, in it is also a reminder for the Prophet (peace be upon him) and all Muslims to remember their death and to prepare for it.

➋ In this verse, Allah Almighty has informed that the Messenger of Allah (peace be upon him) will pass away, so that there should be no disagreement among people regarding his death and they should not begin to worship you, as happened in previous nations regarding the death of their prophets. Thus, at the death of the Prophet (peace be upon him), most people did not accept that he (peace be upon him) had passed away, among whom was Umar bin Khattab (may Allah be pleased with him). On this occasion, Abu Bakr (may Allah be pleased with him) recited this verse and the verse (144) of Surah Al-Imran: « وَ مَا مُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ اَفَاۡىِٕنْ مَّاتَ اَوْ قُتِلَ انْقَلَبْتُمْ عَلٰۤى اَعْقَابِكُمْ » and announced that Muhammad (peace be upon him) has passed away. [ دیکھیے بخاري، فضائل أصحاب النبي صلی اللہ علیہ وسلم ، باب : ۳۶۶۷، ۳۶۶۸] See also the commentary of verse (144) of Surah Al-Imran. Upon this, Umar (may Allah be pleased with him) and the other companions retracted their position, and all the companions agreed that he (peace be upon him) had passed away. That is why they gave him (peace be upon him) the ritual washing and shroud and buried him; otherwise, they would never have buried him alive. Alas! Despite the clear verses of the Quran and the consensus of the noble companions (may Allah be pleased with them), some people insist that the Prophet (peace be upon him) is still alive with worldly life. Thus, one person writes: "The death of the prophets is for a moment, then they are granted life." The question is, if by this life is meant the life of Barzakh, then that is granted to all, righteous and wicked, and the process of reward and punishment begins in Barzakh. Obviously, the status of the prophets is the highest, and the rewards granted to them are countless; no one denies this life, but for it, death is necessary, because it begins after death. But if after a moment they are granted worldly life, then why did the devoted companions of the prophets bury them? The Messenger of Allah (peace be upon him) passed away on Monday and was buried on Wednesday, so had that moment not passed by then, and did the companions not know that he had been granted life again? Did they, knowing this, still agree to bury him and bury him alive, and did the Messenger (peace be upon him), despite being alive, remain silent and allow himself to be buried? «فَمَالِ هٰۤؤُلَآءِ الْقَوْمِ لَا يَكَادُوْنَ يَفْقَهُوْنَ حَدِيْثًا » [ النساء : ۷۸ ] "So what is wrong with these people that they are hardly able to understand any statement?"

The exegesis of this verse has been done along with the previous verse.

30. (O Prophet!) Surely, you will die [46], and they too will die.

[46] The disbelievers of Makkah would often wish that if this Prophet were to die, all disputes would come to an end. In this verse, a very serious response is given to their evil wish, addressing the Prophet himself and saying: If death comes to you, can they escape death? Then who knows who will die first? As far as the coming of death is concerned, all are equal, but the real point to ponder is: whose end will be good after death, and who will be seized as a consequence of their rebellion.