of Resurrection; and that the third bringing to life is the blowing of the souls into them for the resurrection of the Hour and the gathering of the Resurrection.
This is an Interpretation which, if a contemplative person ponders it, he will find it contrary to the apparent meaning of the speech of God, whose exegete claimed that what we described of his speech is its Tafsir. That is because God, Exalted be His Praise, informed in His Book—concerning those of His creation whom He informed about—that they said, "Our Lord, You have caused us to die twice and brought us to life twice," whereas Ibn Zayd claimed in his Tafsir that God brought them to life three times and caused them to die three times. The matter according to us—even if it is as he described regarding God's extracting, Exalted be His Mention, Adam's offspring from his loin and taking His covenant from them as he described—is that this has nothing to do with the Interpretation of these two verses—meaning His statement, "How can you disbelieve in God while you were dead," the verse, and His statement, "Our Lord, You have caused us to die twice and brought us to life twice." For no one has claimed that God caused those He created on that day to die any death other than the death by which they entered the Isthmus until the Day of Resurrection, such that it would be permissible to direct the Interpretation of the verse to what Ibn Zayd directed it to.
Some of them said: The first death is the separation of the man's sperm-drop from his body into the womb of the woman, so it is dead from the time of its separation from his body until the blowing of the soul into it. Then God brings it to life by blowing the soul into it, making it a sound human being after various stages pass over it. Then He causes him to die the second death by taking the soul from him, so he is dead in the Isthmus until the Day the Trumpet is blown, whereupon his soul is returned to his body (1), and he returns sound and alive for the resurrection of the Resurrection. Thus, those are two deaths and two lives. What prompted these people to take this view is that they said: The death of that which possesses a soul is the departure of the soul from it. So they claimed that everything of the son of Adam is alive
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