that these were two deaths, each preceded by life. Those who adopted this interpretation differed concerning these two deaths. Some held that the first was their death after He had brought them to life from Adam’s back and taken the covenant from them, while the second was their death in this world after He had brought them to life here. Others—the majority—held that the first was their death in this world after He had brought them to life here, while the second was their death in their graves after He had brought them to life there to be questioned by Munkar and Nakīr. This is the most evident interpretation and the one most likely to be correct. Allah knows best.

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These two interpretations entail that life is given four times: first, life from Adam’s loins; then life in this world; then life in the graves; and finally, everlasting life in the Hereafter. This is not contradicted by Allah’s words, “And You gave us life twice,” for whoever has been brought to life four times has indeed been brought to life twice, [and the statement that life was given twice] does not exclude any additional occasions. Likewise, His words in this verse, “You caused us to die twice,” do not contradict His words, “It is He who gave you life, then will cause you to die, then will give you life again.” They merely provide further clarification.

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Allah, Almighty and Majestic, says:
“Until, when death comes to one of you, Our messengers take his soul, and they do not neglect their duty.” [al-An'ām: 61]

He says “Our messengers” in the plural, although it is known that the Angel of Death is one, because He, exalted is He, says:
“Say, ‘The Angel of Death who has been entrusted with you will take your souls.’” [al-Sajdah: 11]

The meaning, according to reports from a number of the early generations, is that Allah, exalted is He, has provided the Angel of Death with helpers from Him. They draw the soul out of the body until, just as it is about to emerge, the Angel of Death takes it.