Tafseer As-Sadi: (Say: Verily Allah’s guidance is the only [true] guidance) that is, there is no guidance except the path which Allah has prescribed on the lips of His Messenger (swt); anything else is misguidance which leads to doom (and we are commanded to submit to the Lord of the worlds) by accepting and affirming His oneness, complying with His commands and prohibitions and accepting to be His slaves. This is the greatest blessing that Allah has bestowed upon people and the best way to be.(and to establish prayer)that is, and we have been commanded to establish prayer with all its essential parts, conditions, sunnahs and so on. (and to fear Him)by doing that which He has enjoined and avoiding that which He has prohibited (for it is to Him that you will be gathered) that is, you will be gathered on the Day of Resurrection, then He will requite you for your deeds, good and bad. It is He Who created the heavens and the earth for a true purpose), to ordain commands and prohibitions for His slaves, and to reward or punish them (Remember] the day when He will say, ‘Be!and it will be; His word is the truth), concerning which there is no doubt and there is no need to repeat it, for He does not say anything in vain. (His will be the dominion on the day the Trumpet will be blown)that is, the Day of Resurrection. It is singled out for mention - even though He is the Sovereign of all things (this world and the hereafter) - because no one will have any sovereignty then, and there will no longer be any dominion except that of Allah, the One, the Subjugator. (He knows the unseen and the seen, and He is the Most Wise, the All-Aware) He is the Bestower of all blessing. Who is possessed of perfect wisdom, great kindness and knowledge that encompasses all that is secret and hidden; there is no god but He and no Lord except He.
Tafseer As’Sadi: This is the situation of all people, except those whom Allah (عزوجل) protects. They find within themselves conflicting inclinations and motives. There is the inclination towards the message of Islam, rational thinking and sound common sense; they call him to guidance and the highest possible status in paradise. Then there is the inclination towards the Shaytan, his followers and the self ( nafs ) that prompts evil; they call him to misguidance and to the lowest depths of hell. Some of the people will follow their inclination towards guidance in all or most of their affairs. Others will do the opposite of that. And some will be inclined equally towards both, and will experience inner conflict. Thus you may recognise those who are destined for paradise and those who are destined for hell.
من تفسير"نظم الدرر فى تناسب الآيات و السور ": تفسير : ولما كانوا بعبادة غيره تعالى - مع إقرارهم بأنه هو خالق السماوات والأرض - في حال من يعتقد أن ذلك الذي يعبدونه من دونه هو الذي خلقهما، أو شاركاً فيهما. فلا قدرة لغيره على حشر من في مملكته، قال تعالى منبهاً لهم من غفلتهم وموقظاً من رقدتهم معيداً الدليل الذي ذكره أول السورة على وجه آخر: {وهو} أي وحده {الذي خلق} أي أوجد واخترع وقدر {السماوات والأرض} أي على عظمهما وفوت ما فيهما من الحكم والمنافع الحصر {بالحق} أي بسبب إقامة الحق، وأنتم ترون أنه غير قائم في هذه الدار ولا هو قريب من القيام، فوجب على كل من يعلم أن الله حكيم خبير أن يعتقد أنه لا بد من بعثة العباد بعد موتهم - كما وعد بذلك - ليظهر العدل بينهم، فيبطل كل باطل ويحق كل حق، ويظهر الحكم لجميع الخلق. ولما قرر أن إقامة الحق هي المراد، قرر قدرته عليها بقوله: {ويوم يقول} أي للخلق ولكل شيء يريده في هذه الدار وتلك الدار {كن فيكون *} أي فهو يكون لا يتخلف أصلاً. ولما قرر أنه لا يتخلف شيء عن أمره، علله فقال: {قوله الحق} أي لا قول غيره، لأن أكثر قول غيره باطل، لأنه يقول شيئاً فلا يكون ما أراد؛ ولما كان في مقام الترهيب من سطوته، قال مكرراً لقوله "وهو الذي إليه تحشرون": {وله} أي وحده بحسب الظاهر والباطن {الملك يوم} ولما كان المقصود تعظيم النفخة، بني للمفعول قوله: {ينفخ في الصور} لانقطاع العلائق بين الخلائق، لا كما ترون في هذه الدار من تواصل الأسباب، وقولُه-: {عالم الغيب} وهو ما غاب عن كل ما سواه سبحانه {والشهادة} وهو ما صار بحيث يطلع عليه الخلق - مع كونه علة لما قبله من تمام القدرة كما سيأتي إن شاء الله تعالى في طه من تمام الترهيب، أي أنه لا يخفى عليه شيء من أحوالكم، فاحذروا جزاءه يوم تنقطع الأسباب، ويذهب التعاضد والتعاون، وهو على عادته سبحانه في أنه ما ذكر أحوال البعث إلاّ قرر فيه أصلين: القدرة على جميع الممكنات، والعلم بجميع المعلومات الكليات والجزئيات، لأنه لا يقدر على البعث إلا من جمع الوصفين {وهو} أي وحده {الحكيم} أي التام الحكمة، فلا يضع شيئاً في غير محله ولا على غير أحكام، فلا معقب لأمره، فلا بد من البعث {الخبير *} بجميع الموارد والمصادر، فلا خفاء لشيء من أفعال أحد من الخلق عليه في ظاهر ولا باطن ليهملهم عن الحساب.
Tafseer As’ Sadi: (Say) O Messenger, to those who ascribe partners to Allah and call upon others besides Him, and who call you to follow their religion, and explain to them what their gods really are, for in the case of any rational person, it would be sufficient to tell him what they really are and there would be no need to tell him explicitly not to worship them. Any rational person, if he understood the true nature of the polytheists’ belief, would be sure that it is false and there would be no need to establish further proof concerning that, and hence he would say: (Shall we call on others besides Allah who can neither benefit us nor harm us). This description includes everyone who is worshipped besides Allah: he cannot bring benefit or cause harm, and he has no power or control over anything, for all power and control belongs only to Allah. (and turn on our heels after Allah has guided us) that is, should we turn back to misguidance after Allah has guided us, and turn back from the path that leads to paradise, and turn back to the ways that lead the one who follows them to the painful punishment? This is a situation that no wise person would accept, for the one who is in this situation is (like one whom the devils have caused to be confused and disoriented in the land) that is, they have made him lose the way that leads to his goal, so he remains disoriented and confused, (although he has companions calling him to guidance) ,whilst the devils call him to doom. Thus he remains confused, not knowing which way to go.
Tafseer As-Sadi:
(Say: Verily Allah’s guidance is the only [true] guidance) that is, there is no guidance except the path which Allah has prescribed on the lips of His Messenger (swt); anything else is misguidance which leads to doom
(and we are commanded to submit to the Lord of the worlds) by accepting and affirming His oneness, complying with His commands
and prohibitions and accepting to be His slaves. This is the greatest blessing that Allah has bestowed upon people and the best way to be.(and to establish prayer)that is, and we have been commanded to establish prayer with all its essential parts, conditions, sunnahs and so on.
(and to fear Him)by doing that which He has enjoined and avoiding that which He has prohibited
(for it is to Him that you will be gathered) that is, you will be gathered on the Day of Resurrection, then He will requite you for your deeds, good and bad.
It is He Who created the heavens and the earth for a true purpose), to ordain commands and prohibitions for His slaves, and to reward or punish them
(Remember] the day when He will say, ‘Be!and it will be; His word is the truth), concerning which there is no doubt and there is no need to repeat it, for He does not say anything in vain.
(His will be the dominion on the day the Trumpet will be blown)that is, the Day of Resurrection. It is singled out for mention - even though He is the Sovereign of all things (this world and the hereafter) - because no one will have any sovereignty then, and there will no longer be any dominion except that of Allah, the One, the Subjugator.
(He knows the unseen and the seen, and He is the Most Wise, the All-Aware) He is the Bestower of all blessing. Who is possessed of perfect wisdom, great kindness and knowledge that encompasses all that is secret and hidden; there is no god but He and no Lord except He.
Tafseer As’Sadi:
This is the situation of all people, except those whom Allah (عزوجل) protects. They find within themselves conflicting inclinations and motives. There is the inclination towards the message of Islam, rational thinking and sound common sense; they call him to guidance and the highest possible status in paradise. Then there is the inclination towards the Shaytan, his followers and the self ( nafs ) that prompts evil; they call him to misguidance and to the lowest depths of hell. Some of the people will follow their inclination towards guidance in all or most of their affairs. Others will do the opposite of that. And some will be inclined equally towards both, and will experience inner conflict. Thus you may recognise those who are destined for paradise and those who are destined for hell.
من تفسير"نظم الدرر فى تناسب الآيات و السور ":
تفسير : ولما كانوا بعبادة غيره تعالى - مع إقرارهم بأنه هو خالق السماوات والأرض - في
حال من يعتقد أن ذلك الذي يعبدونه من دونه هو الذي خلقهما، أو شاركاً فيهما. فلا
قدرة لغيره على حشر من في مملكته، قال تعالى منبهاً لهم من غفلتهم وموقظاً من
رقدتهم معيداً الدليل الذي ذكره أول السورة على وجه آخر: {وهو} أي وحده {الذي خلق} أي أوجد واخترع وقدر {السماوات والأرض} أي على عظمهما وفوت ما فيهما
من الحكم والمنافع الحصر {بالحق} أي بسبب إقامة الحق، وأنتم ترون أنه غير قائم
في هذه الدار ولا هو قريب من القيام، فوجب على كل من يعلم أن الله حكيم خبير أن
يعتقد أنه لا بد من بعثة العباد بعد موتهم - كما وعد بذلك - ليظهر العدل بينهم، فيبطل
كل باطل ويحق كل حق، ويظهر الحكم لجميع الخلق.
ولما قرر أن إقامة الحق هي المراد، قرر قدرته عليها بقوله: {ويوم يقول} أي
للخلق ولكل شيء يريده في هذه الدار وتلك الدار {كن فيكون *} أي فهو يكون لا
يتخلف أصلاً.
ولما قرر أنه لا يتخلف شيء عن أمره، علله فقال: {قوله الحق} أي لا قول
غيره، لأن أكثر قول غيره باطل، لأنه يقول شيئاً فلا يكون ما أراد؛ ولما كان في مقام
الترهيب من سطوته، قال مكرراً لقوله "وهو الذي إليه تحشرون": {وله} أي وحده
بحسب الظاهر والباطن {الملك يوم} ولما كان المقصود تعظيم النفخة، بني للمفعول
قوله: {ينفخ في الصور} لانقطاع العلائق بين الخلائق، لا كما ترون في هذه الدار من
تواصل الأسباب، وقولُه-: {عالم الغيب} وهو ما غاب عن كل ما سواه سبحانه
{والشهادة} وهو ما صار بحيث يطلع عليه الخلق - مع كونه علة لما قبله من تمام القدرة
كما سيأتي إن شاء الله تعالى في طه من تمام الترهيب، أي أنه لا يخفى عليه شيء من
أحوالكم، فاحذروا جزاءه يوم تنقطع الأسباب، ويذهب التعاضد والتعاون، وهو على
عادته سبحانه في أنه ما ذكر أحوال البعث إلاّ قرر فيه أصلين: القدرة على جميع
الممكنات، والعلم بجميع المعلومات الكليات والجزئيات، لأنه لا يقدر على البعث إلا
من جمع الوصفين {وهو} أي وحده {الحكيم} أي التام الحكمة، فلا يضع شيئاً في
غير محله ولا على غير أحكام، فلا معقب لأمره، فلا بد من البعث {الخبير *}
بجميع الموارد والمصادر، فلا خفاء لشيء من أفعال أحد من الخلق عليه في ظاهر ولا
باطن ليهملهم عن الحساب.
Tafseer As’ Sadi:
(Say) O Messenger, to those who ascribe partners to Allah and call upon others besides Him, and who call you to follow their religion, and explain to them what their gods really are, for in the case of any rational person, it would be sufficient to tell him what they really are and there would be no need to tell him explicitly not to worship them. Any rational person, if he understood the true nature of the polytheists’ belief, would be sure that it is false and there would be no need to establish further proof concerning that, and hence he would say: (Shall we call on others besides Allah who can neither benefit us nor harm us).
This description includes everyone who is worshipped besides Allah: he cannot bring benefit or cause harm, and he has no power or control over anything, for all power and control belongs only to Allah. (and turn on our heels after Allah has guided us) that is, should we turn back to misguidance after Allah has guided us, and turn back from the path that leads to paradise, and turn back to the ways that lead the one who follows them to the painful punishment?
This is a situation that no wise person would accept, for the one who is in this situation is (like one whom the devils have caused to be confused and disoriented in the land) that is, they have made him lose the way that leads to his goal, so he remains disoriented and confused, (although he has companions calling him to guidance) ,whilst the devils call him to doom. Thus he remains confused, not knowing which way to go.