Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(He it is Who created the heavens and the earth in truth) to expound the Truth and expose falsehood; it is also said that this means: to show that they are ephemeral and evanescent. (In that day when He saith) to the wall: (Be! it is) i.e. the heavens will become a wall which will be blown into, like one blows into a horn. Then the heaven will be changed into a different heaven; it is also said that (Be! it is) means: when He says to the Day of Judgement: “Be”, and it will be. (His word) regarding the resurrection (is the Truth, and His will be the Sovereignty) the judgement between the servants (on the Day when the trumpet is blown. Knower of the invisible) that which will happen in the future (and the visible) that which has already happened; it is also said that the 'invisible' refers to that which is unseen by people while 'the visible' refers to that which Allah's servants see, (He is the Wise) in His command and decree, (the Aware) of His created beings and of their works.
He it is Who created the heavens and the earth in truth, that is to say, with the purpose of [manifesting] truth. And, mention, the day He says, to a thing, ‘Be’, and it is — this is the Day of Resurrection, when He says to creatures, ‘Rise up’, and they do. His words are the truth, the truth that will doubtless come to pass; and His is the Kingdom the day when the trumpet, the horn, is blown, the second blast by [the angel] Isrāfīl, when there shall be no kingdom for any other than Him: ‘Whose is the Kingdom today? God’s’ [Q. 40:16]. He is the Knower of the Unseen and the visible, what is hidden and what may be seen. He is the Wise, in His creation, the Aware, of things inwardly hidden and outwardly manifest.
He it is Who created, the heavens of the spirits and the earth of the body, upholding justice, which is the exigency of His essence. And the day He says, 'Be', and it is, that is, the moment of timeless time which is the pre-eternity of the pre-eternal manifestation of things in the pre-eternity of His essence, which is the absolute beginninglessness of pre-eternity, being when His eternal will became attached to the manifestation [of that will] in the entifications of His essence, expressed in His statement 'Be': this is after the beginninglessness of pre-eternities, considered rationally, but not in the sense that these [entifications] are posterior to that beginninglessness, rather in terms of the hierarchy of rational consideration of His essence, exalted be He. For entifications are posterior to the absolute pure Ipseity by virtue of reason and in reality: the manifestation of these [entifications] through [His] will referred to by His words 'Be and it is' without any interval or posteriority, is expressed by [the form] 'and it is', because in pre-eternity it was not but then came to be. His words are the truth: that is, at that moment especially the timelessness of His will, which entailed the existence of originated things in the way that they were, fixed in their state and immutable, also entailed that these be in the most excellent way possible in terms of organisation and hierarchy and in the most equitable way in terms of configuration and composition; the day when the Trumpet is blown, the moment of His blowing into the Trumpet, namely, [the moment of] giving life to the forms of engendered things (mukawwanāt) by effusing their spirits upon them, there is no kingdom other than His, for in themselves these [things] are dead, having neither existence nor life, let alone any ownership (mālikiyya). He is the Knower of the Unseen, that is, the realities of the world of spirits, which constitute His dominion (malakūt), and the visible, that is, the forms of the world of bodies, which constitute His kingdom (mulk). He is the Wise, who has brought these into existence and placed them within a hierarchy in accordance with His wisdom, effusing upon each form the spirit that befits it; the Aware, who knows their innermost aspects and outward ones, their specific qualities and their acts.
In sum: He is the originator of spirits and the absolute body by His fixed eternal beginningless will that is ever immutable, a creation from nothing that is just and wise as entailed by His essence, and [He is] the engenderer of engendered beings (kāÌināt) by producing them in the world of the Kingdom of which He is the owner, and no other, in the way that He desires, Knower of the obligations that must rest upon them, Wise in perfecting them, their organisation and their hierarchy, Aware of the accidental states that occur therein in accordance with His will through His essence, without any partner in all of that.
(Say: "Shall we invoke others besides Allah, that can do us neither good nor harm, and shall we turn on our heels...'') by reverting to disbelief,
بَعْدَ إِذْ هَدَانَا اللَّهُ
("...after Allah has guided us.'') for if we do this, our example will be like he whom the devils have caused to wander in confusion throughout the land. Allah says here, your example, if you revert to disbelief after you believed, is that of a man who went with some people on a road, but he lost his way and the devils led him to wander in confusion over the land. Meanwhile, his companions on the road were calling him to come to them saying, `Come back to us, for we are on the path.' But, he refused to go back to them. This is the example of he who follows the devil after recognizing Muhammad, and Muhammad is the person who is calling the people to the path, and the path is Islam.'' Ibn Jarir recorded this statement.Allah's statement, j
(Like one whom the Shayatin (devils) have made to go astray (wandering) through the land, ) refers to ghouls,
(calling him) by his name, his father's and his grandfather's names. So he follows the devils' call thinking that it is a path of guidance, but by the morning he will find himself destroyed and perhaps they eat him. The Jinns will then let him wander in a wasteland where he will die of thirst. This is the example of those who follow the false gods that are being worshipped instead of Allah, Most Honored. Ibn Jarir also recorded this. Allah said,
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
(Say: "Verily, Allah's guidance is the only guidance,'') Allah said in other instances,
وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ
(And whomsoever Allah guides, for him there will be none to misguide him.) 39:37, and,
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers.) 25:26 The Sur is the Trumpet into which the angel Israfil, peace be upon him, will blow. The Messenger of Allah said,
(Israfil has held the Sur in his mouth and lowered his forehead, awaiting the command to blow in it.) Muslim recorded this Hadith in his Sahih. Imam Ahmad recorded that `Abdullah bin `Amr said, "A bedouin man said, `O Allah's Messenger! What is the Sur' He said,
«قَرْنٌ يُنْفَخُ فِيه»
(A Trumpet which will be blown.)''
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
Here very important practical instructions have been given to the pious people. Their first and foremost duty is to save themselves from any disobedience of Allah; they should not worry unnecessarily about the disobedient people, for they are not responsible for their disobedience. They should not, therefore, impose it upon themselves as an obligation that they have to convince them anyhow by argument and to refute their absurd objections. Their only duty is to present the Truth before them. Then, if they do not accept it, the pious people should not waste their time and energy by entering into useless polemical disputes, discussions and argumentations with the disbelievers. Instead, they should spend their time and energy in educating and training and reforming those who are sincere seekers after the Truth. grand purpose behind it. It must, therefore, come to an end at the appointed time and then be resurrected so that the Creator may take account of all that has been done in it and ultimately build the Next World on the results of that reckoning.
That this world has been created for a purpose has also been mentioned at other places in the Qur'an in different ways:
(a) "Lord, You have not created all this in vain....." (Al-`Imran, III: 91).
(b) "We have not created the heavens and the earth and all that is between them for mere fun." (Al-Anbiya', XXI: 16).
(c) "Do you think that We have created you without any purpose and that you will never be brought back to Us?" (AI-Mu'minun, XXIV: 115).
(2) The whole universe has been built on the solid foundations of the Truth. Everything in it is based on just, wise and right laws and there is no room for injustice and folly and falsehood to take root and bear fruit in it. One should not, however, be misled by the partial and temporary successes of falsehood. At times Allah may allow the worshipers of falsehood opportunity to try their worst for the success of falsehood and injustice and wrong ways in order to show that all their efforts shall ultimately fail and every worshiper of falsehood will see at the Last Reckoning that all the efforts made for the success of this unholy cause had gone utterly waste.
(3) Allah has created the universe in truth and is ruling over it by His own personal right. He wields authority here because of His personal right as its Creator; one should not, therefore, be misled by seeing others holding authority over the affairs of the world. In fact, no one has, nor can have, any right to rule here, for no one has any right whatever over anything in the universe.
It is beyond our comprehension to understand the real nature of the blowing of the Trumpet. What we learn from the Qur'an is that on the Day of Resurrection when the first Trumpet shall be blown by the Command of Allah, everyone and everything shall perish. Then after this (Allah alone knows how long after this) the second Trumpet shall be blown; then everyone from the beginning of the creation to its end, shall be brought back to life and mustered in the Plain of Resurrection. In short, on the first blowing of the Trumpet, the present system of the universe shall be destroyed and on its second blowing the new system, different in form and with different laws, shall be created.
It does not mean that today Sovereignty is not His. What it means is this: "On that Day the curtain, that is covering the Reality today, will be lifted and it will become apparent that all those who seemed to wield authority or were supposed to wield it, had absolutely no authority, and that Sovereignty wholly belongs to Allah alone, Who is the Creator of the universe
Ghaib is all that is hidden from the naked eye and cannot be seen and Shahadat is all that is visible to it.