And when man is naturally inclined to strive in preserving his life and the continuation of his soul, he attributed the act of death to himself in magnification of the ability, so he said: ﴿And He who causes me to die﴾ meaning: in a physical sense, even if I strive to avert death, and in a meaningful sense, even if I strive to avert ignorance.

And when the giving of life is a physical matter with the spirit and a meaningful one with guidance, it is great. He used the tool of delay for that and for the long stay in the Barzakh, so he said: ﴿Then He will give me life﴾ for the recompense in the Hereafter, just as He cured me from the illness, even if I reached a point where I am not hoped for recovery. And he did not bring here anything that indicates exclusivity, for there is no claimant to giving life and causing death except what He mentioned, glorified is He, about Nimrod in Surah Al-Baqarah. And that Ibrahim, peace be upon him, refuted him by demonstrating his inability to show a form from a place without a condition of spirit or otherwise. And if he was unable to do that, then his inability to create a clearer form is even more so. So how if it is added to that the provision of it with a spirit or its deprivation from it? Thus, his claim to that - along with the decisive, tangible evidence that refuted him - is considered non-existence, and Allah knows best.