إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ ﴿۱۱﴾ إِنَّا نَحْنُ نُحْيِي الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ ﴿۱۲﴾ وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ ﴿۱۳﴾

﴾11﴿ Innamaa tunziru manit taba 'az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem
﴾12﴿ Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai'in ahsainaahu feee Imaamim Mubeen
﴾13﴿ Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa'ahal mursaloon

﴾11﴿ You only warn those who follow the reminder and fear the Most Merciful unseen. So give them glad tidings of forgiveness and a noble reward
﴾12﴿ Indeed, We give life to the dead, and We record what they have sent forth and what they have left behind, and We have encompassed all things in a clear record
﴾13﴿ And relate to them the story of the people of a town as a lesson when the messengers came to them

[11] Since it became clear that warning does not benefit stubborn opposers, a question arises: Who does benefit from the warning?
The answer is that it benefits those who turn to Allah in repentance and humility (منیبین).
"كَرِيمٍ"—in this context, the reward of this world may involve visible hardship or humility, but the reward of the Hereafter is full of honor and dignity.
[12] At this point, the reward is mentioned, which is life after death, and this serves as a rational proof for monotheism.
"إِنَّا نَحْنُ نُحْيِي الْمَوْتَى"—the apparent meaning is intended here: affirming resurrection and the reality of the Hereafter.
According to Ḍaḥḥāk and Ḥasan, it can also mean the revival of faith after disbelief.
"وَنَكْتُبُ"—this writing takes place before the resurrection. It refers either to the writing of the Kirāmān Kātibīn (the noble recording angels), who record deeds in scrolls, or it refers to divine decree (taqdīr), with the present tense expressing certainty (as if past).
"مَا قَدَّمُوا"—in the first meaning, it refers to deeds a person has done and sent ahead for the Hereafter.
In the second interpretation, "ما قدموا و آثارهم" together means all deeds—those performed directly and those left behind.
"وَآثَارَهُمْ"—this refers to the traces left behind: like walking to the mosque for worship, or bad deeds that continue to affect others after death.
Examples mentioned by Qurtubi include: teaching knowledge, authoring books, or establishing endowments like a mosque, inn, or bridge—these are good deeds.
Bad examples include unjust taxes imposed by oppressive rulers, paths that harm Muslims, or entertainment and music that divert people from Allah’s path.
Similarly, this includes establishing or reviving a good sunnah, or creating and spreading a bid‘ah (innovation).
"إِمَامٍ"—refers to anything that is followed. The Torah is also called an Imam in Surah Hūd (17).
Since all deeds are ultimately tied to divine decree (al-Lawḥ al-Maḥfūẓ), it is called Imam here.
[13] This is related to "لِتُنذِرَ"—it is an example of warning (worldly warning – تخویف دنیوی), and a transmitted proof (دلیل نقلی) for monotheism.
It also serves as an encouragement to continue warning (giving da‘wah), along with a description of the method of delivering the warning (دعوت).