Tafsir of Ya seen 36:79

(Say)—as a rebuke to him by reminding him of what he has forgotten of his innate disposition that points to the reality of the matter, and as a guidance for him to the method of providing evidence through it—(He will give them life who produced them)—meaning, He found them and nurtured them—(the first time)—meaning, at the first instance, as there was no previous creation for them. There is no doubt that giving life after [death] is easier than producing [them] beforehand; so, whoever is capable of the initial production is even more capable of giving life again, and there is no possibility of inability occurring, for His Power, Exalted is He, is intrinsic and eternal, not subject to cessation or change in any way.

In the Khafaji Glosses, it is mentioned that al-Farabi used to say: "I wish Aristotle had encountered the clear syllogism in the saying of the Exalted, 'Say, He will give them life who produced them,' for it is Allah, the Exalted, who produced the bones and gave them life the first time, and everyone who produces something for the first time is capable of producing and giving it life a second time; therefore, it follows necessarily that Allah, the Exalted, is capable of producing and giving them life, with their [previous] faculties, a second time."

The verse is manifest in what Imam al-Shafi’i held—and it is said [the same is held by] Malik and Ahmad—that life permeates the bone, and thus death affects it like the rest of the organs. They based upon this the ruling on the impurity of the bones of a carcass. The question of whether life permeates the bone or not is among the matters in which jurists and philosophers have differed. Those who argue that life does not permeate it reasoned that life necessitates sensation, and the bone has no sensation, for it does not feel pain when cut, as is observed in [animal] horns; any pain experienced when cutting bone is only due to what is adjacent to it. Ibn Zuhr stated in the book al-Taysir: "The words of Galen fluctuated regarding bones, whether they have sensation or not. What has become apparent to me is that they have a slow sensation, and I wonder what prevents them from rotting and crumbling while alive if not for the permeation of the animal spirit within them."

Some of the jurists who held that bones do not possess life based upon this the ruling of their purity even if they are from a carcass, since death is the cessation of life; where life has not permeated, death cannot permeate, and thus it is not impure. This verse was brought against them, and it was said: "What is intended by 'bones' here is their possessor, by way of estimation or metaphor, or what is intended by giving them life is returning them to what they were—fresh and moist—within a living, sentient body." This was preferred over the intention of "their possessor" because the sabab al-nuzul (occasion of revelation) must be included, and under that interpretation, it would not be included, whereas it is included under the interpretation of giving them life by restoring them to how they were. It is not hidden that interpreting the verse in that way is contrary to the apparent meaning, and the apparent meaning is with the Shafi’is. Among the jurists who argue for the non-impurity of the bones of a carcass, there are those who saw the strength of the evidence in the verse that bones are permeated by life, so they assigned a cause for the purity other than what you have heard, saying: "The impurity of a carcass is not due to its essence, but rather to the moisture and flowing blood within it, and the bone does not contain that; therefore, it is not impure." The Shafi’is also acknowledge that impurity is due to moisture. The full discussion of this belongs in the books of jurisprudence (furu').

(And He)—Exalted is He—(is of every creation)—meaning every created being—(Knowing)—hyperbolic in knowledge; thus, He, Glorified and Exalted, knows all the crumbled, dispersed parts of every individual, their origins and branches, and the positions of some relative to others, in terms of connection and separation, gathering and dispersion. So, He restores each of them to the previous pattern, along with the faculties that existed before.

The sentence is either a concluding interjection confirming the content of what preceded, or it is coordinated with the relative clause (al-silah). The shift to a nominal sentence is to alert that His knowledge, Exalted is He, of what has been mentioned is a continuous matter, unlike His production of created things.