Tafsir of Al-Qiyamah 75:27

And it is said: those who are present with the one dying say, "Who can heal him and save him from the state he is in?" Ruqyah is that by which the one bitten [by a snake] or the sick is cured through words prepared for that purpose, among which are the verses of healing. Perhaps it is intended by this to mean the physician in an absolute sense, whether one who heals through speech or through action. It is narrated from Ibn Abbas, ad-Dahhak, Abu Qirfah, and Qatadah what is apparent in this regard.

Regarding the interrogation, some consider it to be real [a genuine request for a healer]. Others say it is an interrogation of impossibility and denial, meaning: "He has reached a stage where no one can heal him," just as one says when despairing, "Who is capable of healing one who is overlooking the threshold of death?" This is also narrated from ‘Ikrimah and Ibn Zayd.

It is also said that it is the speech of the angels of death, meaning: "Which of you will ascend with his soul? Is it the angels of mercy or the angels of punishment?" This is derived from ruqiyy (the act of ascending). This has also been narrated from Ibn Abbas, as well as Sulayman at-Taymi, and the interrogation here is genuine. This was countered by the argument that the consideration of the angels of mercy suits the subsequent words of the Almighty: "But he did not believe..." [75:31], though this was refuted by stating that the pronoun refers to "man" in the sense of the [human] species, and the subsequent limitation to the states of one of the two groups does not negate the generality that preceded it.

Hafs, in his narration from ‘Asim, paused at "man" and began [the next word] with "raq," while the majority performed idgham (assimilation). Abu ‘Ali said, "I do not know the basis of his recitation," and he recited "bal ran" [83:14] in the same manner. Some said that perhaps he intended to prevent the illusion that it is a single word, so he made a subtle pause to indicate that they are two words. Otherwise, he should have performed idgham in "man raq." Sibawayh stated that the nun is assimilated into the ra—such as in "man rashid"—and this assimilation occurs with ghunnah (nasalization); he did not mention izhar (manifest pronunciation). It is possible to say that perhaps izhar was the opinion of ‘Asim, the teacher of Hafs, as it is mentioned that he was knowledgeable in grammar. As for "bal ran," Sibawayh also mentioned that both izhar of the lam and its assimilation with the ra are considered good. Thus, perhaps when Hafs performed the izhar excessively, it became like a slight pause.

Some used the words of the Almighty, "When it reaches the collarbones" [75:26], as evidence that the soul (nafs) is a body, not an abstract substance, since it cannot be characterized by movement or occupation of space. Some replied that this nafs which is attributed to reaching the collarbones is the animal soul, not the commanding soul (ar-ruh al-amriyyah), which is the abstract substance—not the animal [soul]. Another response is that the intention behind its reaching the collarbones is the nearing of the severance of the connection, and the abstract substance can be characterized by this, as it does not require movement, occupation of space, or anything similar which is impossible for it. It was claimed that it is not possible to intend the literal meaning, even if the soul were a body, out of necessity, because its reaching the collarbones is not realized until after it has departed from the heart, at which point death occurs, and one would not say "Who is a healer?" as is apparent in the first interpretation. Nor can what is mentioned afterward be reconciled, as you will know, God willing.

What the majority of the nation, the predecessors and the successors, hold is that the nafs—the commanding soul—is a very subtle body, subtler than light according to those who hold to its corporeality, and the animal soul is a vehicle for it. It permeates the body just as rose water permeates the rose, fire permeates charcoal, and as the electric fluid permeates bodies, according to those who hold to that view. The proofs for its corporeality are numerous, and Shaykh Ibn al-Qayyim has exhausted them in his book ar-Ruh, bringing forth wonders therein. Then, the apparent meaning is that what is intended by the reaching of the collarbones is the approach of death and the proximity of its departure from the body, whether the necessity mentioned in the speech of that claimant is accepted or not, because of the Almighty's saying, "And it is said, 'Who is a healer?'"