Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Await they) what do the people of Mecca wait for when they have refused to believe (aught save the fulfilment thereof) the consequence of what Allah has promised them in the Qur'an? (On the day) which is the Day of Judgement (when the fulfilment thereof) when the consequence of what Allah has promised them in the Qur'an (cometh, those who were before forgetful thereof) those who did not believe in it in the life of this world (will say: The messengers of our Lord did bring the Truth!) with the exposition of the resurrection, Paradise and hell but we denied all. (Have we any intercessors, that they may intercede for us) to avoid the torment? (Or can we be returned) to life on earth, (that we may act) that we may believe and act (otherwise than we used to act) of idolatry? (They have lost their souls) by missing Paradise and abiding in hell, (and that which they devised) that which they worshipped falsely (hath failed them).
Are they waiting — they are not waiting — for anything but its fulfilment, the consequences of what is in it? On the day when its fulfilment comes, which will be [on] the Day of Resurrection, those who were forgetful of it before, [those who] neglected to believe in it, shall say, ‘Indeed, our Lord’s messengers came with the truth. Have we then any intercessors, that they may intercede for us, or shall we be returned, to the world, that we may act otherwise than we used to act?’, [and instead] affirm God’s Oneness and refrain from associating others with Him. It will then be said to them, ‘No!’ God, exalted be He, says: Verily they have lost their souls, for they have ended up in perdition, and that which they used to invent, in alleging [that God has] a partner, has failed, has abandoned, them.
Allah states that He has left no excuse for the idolators, for He has sent to them the Book that the Messenger came with, and which is explained in detail,
كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ
((This is) a Book, the Ayat whereof are perfected (in every sphere of knowledge), and then explained in detail ) 11:1 Allah said next,
فَصَّلْنَـهُ عَلَى عِلْمٍ
(We have explained in detail with knowledge) meaning, `We have perfect knowledge of what We explained in it'. Allah said in another Ayah,
(He has sent it down with His Knowledge,) 4:166 The meaning here is that after Allah mentioned the loss the idolators end up with in the Hereafter, He stated that He has indeed sent Prophets and revealed Books in this life, thus leaving no excuse for them. Allah also said;
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!'' Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) 6:27-28 Allah said here,
(Verily, they have lost themselves and that which they used to fabricate has gone away from them.) meaning, they destroyed themselves by entering the Fire for eternity,
وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(And that which they used to fabricate has gone away from them.) What they used to worship instead of Allah abandoned them and will not intercede on their behalf, aid them or save them from their fate.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
That is, "The Qur'an gives details of the reality and of the correct attitude man should adopt in the life of this world and of the basic principles of the Right Way of life. Then it may also be noted that these details an not based on guess-work or conjecture or whim but on pure and accurate knowledge."
The Qur'an is `Guidance' because its teachings arc so clear that they show the right way to anyone who ponders over them. Moreover, the practical effects of that guidance can be seen in the lives of those who believe in it and follow its teachings. And it is really a great `blessing' because it brings a blessed change in the mental attitude, the moral out-look and the character of the one who accepts it. The truth of this was being proved by the wonderful changes that were taking place in the lives of the Companions of the Holy Prophet.
In other words, it means: The distinction between right and wrong has been made clear in the most rational manner, but there are people who do not see it; they have the examples of those who have been totally changed for the better by following the Right Way, though they were just like them before this, yet they do not learn any lesson from this. Such people will admit their error only when they will suffer the consequences of their wrong ways.
Their case is similar to the case of a patient, who does not follow the advice of the physician, nor does he learn a lesson from the other patients, who regained their health by following the instructions of the physician, when they were suffering from the same disease. Such a patient will admit that the ways of life he was following were fatal but only on his death-bed.
When they will see, with their own eyes, the consequences of the rejection of the Message of the Prophets, they will say, "Now that we have witnessed that reality, which we denied at the time, when the Messengers informed us about it, we will behave in a different way if we are sent back to the same world". For response to such a request, see VI: 27, 28; XIV: 44, 45; XXXII: 12, 13; XXXV: 37; XXXIX: 56-59;XL: 11, 12.