It is Meccan, and it has ninety-three verses, and it is said ninety-four. [It was revealed after Ash-Shu'ara.] 'In the name of Allah, the Most Gracious, the Most Merciful.'

Ta-Sin has been read with emphasis and inclination. And that is an indication of the verses of the surah and the clear book:

Either the Tablet, and its clarification is that everything that is to occur has been written in it, so it clarifies it for those who look at it clearly. Or the surah.

Or the Qur'an, and their clarification is that they clarify what they have contained of knowledge, wisdom, and laws, and that their miraculous nature is evident and clear. The addition of the verses to the Qur'an and the clear book is for the purpose of magnifying and glorifying them, because what is added to the great is magnified by its addition. If you say: Why is the clear book indefinite? I say: It is to be vague with the indefiniteness so that it is more magnificent, like His saying: 'In a seat of truth with a Sovereign, Omnipotent.' If you say: What is the reason for its conjunction with the Qur'an if it is meant by the Qur'an? I say: Just as one attribute is conjoined with another in your saying: 'This is the action of the generous and the noble.' Because the Qur'an is the blessed revelation that confirms what is before it, its ruling is like that of the attributes that are independent in praise, as if it were said: Those verses are the verses of the blessed revelation, the verses of the clear book. And Ibn Abi 'Abla read: 'And a clear book' in the nominative, on the assumption: 'And the verses of a clear book,' so the addition was omitted and the added was replaced by the added to it. If you say: What is the difference between this and His saying: 'Alif Lam Ra, those are the verses of the book and a clear Qur'an'? I say: There is no difference between them except for what is between the conjoined and the conjoining in terms of precedence and succession, and that is of two types: one type is like the duality where one side does not outweigh the other, and the other type is where there is an advantage. The first is like His saying: 'And say:

The owner of the calf has said, and we have been attached to this fat. Indeed, we have become weary of it with miserliness.

And the origin is: 'And we have been attached to this fat,' so it fell at the midpoint of the verse or its end, on the saying that the divided verse is a complete line at the 'lam.' The poet built on the fact that there must be a pause at the midpoint or the end, so he estimated with that pause after he clarified the definite article and the tool of definition, and he repeated it a second time. This theory did not stop at placing anything between the first and the repeated, nor a single word, except for his estimation of a gentle pause, nothing more. So reflect on this section, for it is worthy of reflection. And Allah knows best.