Tafsir of As-Saffat 37:59

(Except for our first death), which occurred in the world. According to the people of the Sunnah, this is inclusive of the death that occurs in the grave after being brought back to life for the questioning, as that life is not counted, being incomplete, transient, and of very short duration. The exception is mufarragh (vacant) from an implied verbal noun, as if it were said: "Are we not to die any death except our first death?" It is also permitted that it be an inqita' (disjunctive) exception, meaning: "But the first death was ours in the world."

Their knowledge that they will not die arises from their prophets informing them in the world, or from them being told that the people of Paradise do not die, or from the words of the angels—upon them be peace—to them upon entering Paradise: "You have become pure; so enter it to abide eternally therein," and their saying: "Enter it in peace, safe." It is said that the people of Paradise, upon first entering, do not know that they will not die. Then, when death is brought in the form of a speckled ram and slaughtered, and it is proclaimed: "O people of Paradise, eternity without death! And O people of the Fire, eternity without death!"—at that moment they learn of it, and they say this, recounting the blessing of Allah the Exalted and feeling joy in it. It is not hidden that this statement being made here, at the time of their knowledge of non-death following its slaughter, is remote in this context. The apparent meaning is that this is after having been informed and having spoken with their companion.

Like the companions of the Fire. The intent is the continuity and emphasis of the negation; likewise in what preceded. The continuity of this negation is a magnificent blessing, and it entails the negation of anything like the cessation of their bliss mentioned in the words of the Exalted: "Those will have a known provision," to the end of the verses. For the cessation of bliss is a type of torment—indeed, it is the greatest of its types—and even the mere imagining of cessation is a torment with which no life can be enjoyed. Hence it was said: "If you wish to live a pleasant life, do not acquire anything you fear losing." It also entails the negation of old age and the decline of faculties, which the negation of death might otherwise suggest, for that too is a type of torment.

The reason why mentioning the continuity of the negation of torment was chosen, rather than affirming the continuity of bliss, is that the negation of torment is quicker to occur to the mind of one who is not being tormented when observing those who are. It is also said that it is because warding off harm is more important than attaining benefit.