Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
Then, say to them, O Muhammad: (Shall I seek other than Allah for judge) shall I worship as Lord other than Allah, (when He it is who has revealed unto you) you are your prophet ((this) Scripture) this Qur'an through the intermediary of Gabriel, (fully explained?) explaining fully the lawful and the unlawful; it is also said: it is revealed in instalments, a few verses on each occasion. (Those unto whom We gave the Scripture) those to whom We have given knowledge of the Torah, i.e. 'Abdullah Ibn Salam and his followers (know) are certain on the basis of their Scripture (that it) i.e. the Qur'an (is revealed from thy Lord in truth) with commands and prohibitions; it is also said that this means: Gabriel is sent by your Lord with the Truth, i.e. with the Qur'an. (So be not thou (O Muhammad) of the waverers) of those who doubt that they might not know this.
“Shall I take other than God as an object of worship? Certainly not! Should I know a god other than God? No, never.” The object of worship without peer is He, for He is one and unique. In activity and all-compellingness He has no equal, in running the work and mastering the work He has no similar. In caressing servants He is well known, in loving kindness and showing love, He is the one described.
The Pir of the Tariqah said, “O God, You are found by the recognizers, You are the wish of the hearts of the yearners, You are mentioned on the tongue of the praisers! How should I not want You, for You hear the voice of the supplicators. How should I not praise You, for You make the hearts of the servants happy. How should I not know You, for You are the adornment of the universe. How should I not love You, for You are the delight of the spirit.”
The following was revealed when they asked the Prophet (s) to appoint an arbiter between him and themselves. Say: Shall I seek, demand, other than God as a judge, an arbiter between you and me, when it is He Who revealed to you the Book, the Qur’ān, clearly explained?, wherein truth is distinguished from falsehood. Those to whom We have given the Scripture, the Torah, the likes of ‘Abd Allāh b. Salām and his companions, know that it is revealed (read munzal or munazzal) from your Lord in truth; so do not be of the waverers, the doubters, regarding it: this is intended to affirm to the disbelievers that it is the truth.
(So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet. Allah said,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided.'' Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah,
(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah.
لاَ مُبَدِّلَ لِكَلِمَـتِهِ
(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter,
(And He is the All-Hearer,) Hearing, His servants' statements,
(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The `speaker' in this sentence is the Holy Prophet and the addressees are his followers, who desired that a Sign should be shown for the conversion of the disbelievers. They have been told that no Sign will be shown, for Allah had made all the realities plain in the Qur'an. As regards their conflict with falsehood, He has decreed that the followers of the Truth will have to exert for its domination in the natural way without expecting any supernatural intervention from Him. The Holy Prophet has, therefore, been asked to declare, "Should I, then, seek some authority higher than Allah to revise His decree and to send down such a miracle as should force them to believe?" (Please refer also to E.N. 76).
That is, "These principles, that have been laid down for the domination of the Truth, are not new ones which might have been invented today to explain away the difficulties and obstacles of the Way. All those people, who possess the knowledge of the Divine Books and are acquainted with the Mission of the Prophets, will bear testimony that whatever is being stated in the Qur'an is the very Truth, which is eternal and has never changed. "