then he will be welcomed with scalding water
and burned in Hellfire.”
This states that the soul reaches the throat and that they cannot bring it back. It also explains the condition, at that moment, of those brought near, the companions of the right, and those who denied the truth.
In Sūrat al-Qiyāmah, He likewise mentions both resurrections, saying:
“I swear by the Day of Resurrection.”
Then He says:
“And I swear by the self-reproaching soul.”
This is the human soul. It has been said that the soul may be self-reproaching or otherwise, but this is not so. Rather, every human soul is self-reproaching, for there is no human being who does not reproach himself and feel regret, whether in this world or in the Hereafter. This affirms the existence of the soul.
Then He mentions the resurrection of the body, saying:
“Does man think that We will not gather his bones?
Yes indeed, We are able even to restore his fingertips.
Yet man wishes to persist in sin in the time ahead of him.
He asks, ‘When is the Day of Resurrection?’”
He describes the circumstances of the Resurrection up to His words:
“expecting a crushing calamity to befall them.”
Then He mentions death, saying:
“No! When the soul reaches the collarbones.”
This affirms the existence of the soul and that it reaches the collarbones, just as He says in the other passage:
“it reaches the throat.”
The collarbones are connected to the throat. Then He says:
“And it is said, ‘Who can recite a healing invocation?’”
That is, someone to recite over the soul. It has also been interpreted as: “Who will ascend with it to Allah?” The first interpretation is more evident, because this occurs before death. For He says:
“And he realizes that it is the parting.”
This indicates that they hope for his recovery and seek someone to recite healing invocations over him. Moreover, the soul’s ascent does not require someone to be sought to ascend with it, for Allah has angels who do whatever they are commanded. Healing recitation is the greatest of remedies, for it is a remedy