Yā Sīn: (12) Indeed, We give life...

Regarding the Order of Verses

There are several perspectives on the arrangement of this verse:

1. First View: After Allah established prophethood (which is one of the three fundamental principles for a person to be a believer and Muslim), He mentioned another fundamental principle: the Resurrection (Ḥashr).
2. Second View: Since Allah mentioned warning and good tidings (e.g., "So give him tidings of forgiveness") but their full manifestation does not occur in this world, He states: If they do not see it fully in this life, then Allah will give life to the dead and recompense the warners and the bearers of good tidings.
3. Third View: After mentioning the fear of the Most Merciful in secret (al-Ghayb), Allah mentioned what confirms it: the resurrection of the dead.

Issues in the Verse

This phrase has two possible interpretations:

1. Subject and Predicate: It is like the saying: "I am Abū al-Najm, and my poetry is my poetry." This structure is used when one has great fame. If someone unknown is asked, "Who are you?" they reply, "I am the son of so-and-so," and thus become known. But if someone is already famous and asked, "Who are you?" they might say, "I am I," implying no identity is clearer than their own self. Similarly, Allah says: "We are known by the attributes of perfection. Since We are known by Ourselves, then do not doubt Our power to resurrect the dead."
2. Predicate is {give life} (nuḥyī): In this case, the meaning is "Indeed, We give life to the dead," and {We} (naḥnu) serves as an emphasis (ta'kīd).

The first interpretation is preferred.

This phrase points to Monotheism (Tawḥīd). Association (sharing a name) necessitates distinguishing oneself by something other than the self. If Zayd shares a name with another, saying "I am Zayd" does not achieve complete identification, as the listener might ask, "Which Zayd?" He would then reply, "The son of 'Amr." If there were another Zayd whose father was also 'Amr, saying "the son of 'Amr" would still be insufficient.

When Allah says, {Indeed, We} (Inna Naḥnu), it means: "No one else shares Our name with Us such that We must distinguish Ourselves by saying 'I am such-and-such.'" At this point, the three fundamental principles are mentioned: Prophethood, Monotheism, and Resurrection.

This has several interpretations:

1. What they put forth and what they leave behind: It suffices to mention one aspect, similar to His saying: {garments to protect you from the heat} (al-ḥarr), which also implies protection from the cold (al-bard).
2. The deeds they performed: Whether good or bad, as in His saying: {by what their hands have put forth} (bimā qaddamat aydīhim), meaning what they brought into existence before anything else.
3. Their intentions (niyyātuhum): Since intentions precede actions, or their traces (āthāruhum), which are their actions, based on this interpretation.

This also has several interpretations:

1. Their footsteps: A group of the Companions had homes far from the mosques and intended to move. The Prophet (PBUH) said: "Allah records your steps and rewards you for them, so remain in your homes."
2. The good precedents (al-sunan al-ḥasanah): Such as compiled books, built bridges, and established perpetual endowments. And the bad precedents (al-sunan al-sayyi’ah), such as continuous darkness established by an oppressor, misleading writings, musical instruments, and implements of prohibition that remain in existence. This aligns with the Prophet's (PBUH) saying: "Whoever establishes a good precedent will have its reward and the reward of all who act upon it, without diminishing their reward in the slightest. And whoever establishes a bad precedent will bear its burden and the burden of all who act upon it." In this context, "what they put forth" (mā qaddamū) refers to their actions, and "their traces" (āthāruhum) refer to the actions of the thankful ones, so they are held accountable and rewarded for them.
3. Actions and Intentions: As mentioned previously, "traces" (āthār) are the actions, and "what they put forth" (mā qaddamū) are the intentions, as the intention precedes the action.

Why is the recording mentioned after giving life, even though the recording precedes it chronologically? (i.e., "We give life and We record," not "We record and We give life.")

The recording is mentioned after giving life because the recording magnifies the matter of resurrection. If resurrection did not occur for accountability, it would not be so greatly esteemed. Furthermore, the recording itself, without resurrection and return, would have no lasting effect. Thus, resurrection is the primary consideration, and the recording is a confirmation that magnifies it.

Also, since Allah said {Indeed, We} (Inna Naḥnu), which implies majesty and omnipotence, and resurrection is a great matter exclusive to Allah, while recording is lesser than that, the great matter (resurrection) is coupled with the declaration of self-sufficiency (Inna Naḥnu), and the matter that magnifies that great matter (recording) is mentioned next.

{And We have enumerated everything in a clear Register} (Wa kullu shay’in aḥṣaynāhu fī imāmin mubīn)

This has several interpretations:

1. Confirmation of Inevitability: This clarifies that what they put forth and their traces are matters written down that cannot be altered, as the pen has dried concerning what will occur. When Allah said, {And We record what they have put forth}, He clarified that there was a prior writing: Allah wrote that they would do such-and-such, and when they do it, He records that they did it.
2. Confirmation of Preservation: This confirms the meaning of {And We record}. Someone who writes something on papers and throws them away might not find them later, as if they never wrote. Allah says: We record, and We preserve it in a clear Register. This is like His saying: {Its knowledge is with My Lord, in a Book; My Lord neither errs nor forgets} (20:50).
3. Generalization after Specification: It is as if Allah says He records what they put forth and their traces, but the recording is not limited to that. Rather, everything is enumerated in a clear Register. This implies that nothing of speech or action escapes Allah's knowledge, nor does anything elude Him. This is like His saying: {And everything they have done is recorded in the writings * (al-zubur)*, and every small and great thing is inscribed} (54:52-53). The word {enumerated} (aḥṣaynāhu) is more emphatic than "recorded" (katabnāhu), because one who writes things separately needs to count their total; thus, He says it is enumerated within it.

Why is the Book called an Imam? Because the angels follow it. Whatever is written in it—concerning provision, life, death—they follow it. It is also said to be the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). The word Imām appears in the plural form in His saying: {The Day We call every people with their Imam} (17:71), meaning with their leaders/books. When Imām is singular, it is like Kitāb (Book) or Ḥijāb (Veil). When it is plural, it is like Jibāl (Mountains) or Ḥibāl (Ropes).

What does "Clear" (al-Mubīn) mean? It means that which makes matters manifest, as it manifests to the angels what they should do, and to the people what will be done to them. It is the differentiator that separates the conditions of creation, placing one group in Paradise and another in the blazing Fire.

7 < { And set forth for them an example: the people of the town, when there came to them the messengers. } > 7 !

Then Allah, the Exalted, said: {And set forth for them an example: the people of the town, when there came to them the messengers.}