No! This is a deterrent from preferring this world over the Hereafter, as if it were said: refrain from that, and be aware of what is before you of death, at which point the transient will be cut off from you, and you will transition to the eternal in which you will remain forever. The pronoun in "it has reached" refers to the soul, even though it was not mentioned, because the speech in which it occurred indicates it, as Hatim said:

"O my mother, what benefit does wealth provide a young man... when he is choking one day and his chest is constricted?"

"O my mother, if wealth comes and goes... only the stories and memories of wealth remain."

And the people know that if Hatim had wanted wealth, he would have had plenty.

This is about Hatim al-Ta'i, and the hamzah is a call, and "Ma'wa" is a diminutive form, its origin is "Mawiya," the name of his mother, who was the daughter of 'Ufair, and she would blame him. Its origin is: a reference to water, because it resembles it in softness, delicacy, clarity, and abundance. Wealth is richness. "Husharjah" refers to the sound of the breath in the chest. The pronoun refers to the soul, even if it is not mentioned, claiming its fame. It is narrated that when Abu Bakr, may Allah be pleased with him, was on his deathbed, Aisha said to him: "By your life, what benefit does... the poem say?" He replied: "Do not say this, O my daughter. And the agony of death came with the truth," and this is a reading attributed to him. He repeated the call of "Mawiya" as a reprimand, and "Ghad" and "Raih" mean coming and going. And his saying "from wealth" means from its effects, and if "knowledge" had sufficed for action in the object, he expressed himself in the apparent form, because this speech is spoken by the souls of people, so consider its issuance from them.

And his wealth refers to richness through it, or gathering it. "Wafar" means increase and abundant wealth.

The Arabs say: "I sent," meaning: rain has come, and you hardly hear them mention the sky. The "throat bones" are the bones surrounding the throat from the right and left. They remind them of the difficulty of death, which is the first stage of the Hereafter when the soul reaches the throat and its departure is near. And the present and his companion - the one who is dying - some of them said to each other: "Who will relieve him?"

Which of you will relieve him from what he is in? And it is said: it is from the words of the angels of death: "Which of you will elevate his soul?"

The angels of mercy or the angels of punishment? And the one who is dying thinks that this is the separation, that this which has descended upon him is the separation from the beloved world, and he entwined his leg with his leg and twisted it at the time of death.

And from Qatadah: "A man died, so do not carry him, and he had two men with him." And it was said: the severity of the separation from this world is due to the severity of the approach of the Hereafter, on the basis that the leg is a metaphor for severity. And from Sa'id ibn al-Musayyib: "They are his legs when they are wrapped in his shroud." "Al-Masak" means he is being led to Allah and to His judgment.