Tafsir of Qaf 50:11

(A provision for the servants): That is, in order to provide for them. It is the rationale (‘illah) for His saying: (Then We caused to grow). In assigning this rationale after having already provided the rationale for the first (We caused to grow)—namely, insight and reminder—there is an alert that it is more befitting for the servant that his benefit from this, in terms of reflection and gaining insight, precedes and is more important than his enjoyment of it in terms of provision.

It is permissible for (provision) to be an infinitive (masdar) derived from the meaning of (We caused to grow), because the act of causing growth is itself a provision—this is of the category of "I sat a sitting" (qa‘adtu julusan). It is also permissible for it to be a state (hal), meaning "provided for."

(And We have brought to life with it): That is, with that water, (a dead land): a barren land with no growth, by making it such that it thrived and produced vegetation. The masculine form of (dead) (maytan) is used because "land" (baldah) is synonymous with "country" (balad) or "place" (makan). Abu Ja‘far and Khalid recited it as mayyitan (with the ya doubled/stressed).

(Thus is the resurrection): The sentence is advanced [in structure] for the purpose of restriction (qasr). This serves as a signifier for the life derived from [the act of] bringing to life, and the distal demonstrative pronoun (dhalika) conveys the high status [of that life]. That is: just like that wondrous life [of the land], shall be your life through resurrection from the graves, not like something unrelated to it.

In expressing the bringing forth of vegetation from the earth as "bringing to life," and the bringing to life of the dead as "resurrection" (khuruj—literally: the coming out), there is an exaltation of the status of vegetation growth and a simplification of the matter of resurrection, thereby establishing the analogy between the bringing forth of plants and the bringing to life of the dead, in order to clarify the method of analogical reasoning and bring it closer to people’s understanding.

It is permissible for the Kaf (in kadhalika) to be in the nominative case as an incipient (mubtada’), with (the resurrection) being the predicate. It is narrated from al-Zamakhshari that he said: (Thus) is the predicate, and this is the apparent reading. As for it being an incipient, there is a perspective, which is to say: "That resurrection" is an incipient and predicate, in the manner of saying "Abu Yusuf is Abu Hanifa," and the Kaf is placed in the position of "like" in your saying: "Like Zayd is your brother." It is not hidden that this is an affectation.