Tafsir of Ar-Rum 30:43

(So direct your face toward the upright religion): That is, if the matter is as stated, then direct [your face]. The remainder of the discussion concerning this is known from what has preceded in this noble surah.

(Before a Day comes from Allah which cannot be repelled): It is permissible for "from Allah" (min Allah) to be connected to "repelled" (radd), which is a verbal noun meaning "the act of repelling." The meaning is: He, Glorified be He, will not repel it after He brings it, nor is there any repelling of it from His side, Exalted and Majestic is He. This implies, by way of demonstrative proof, the negation of anyone else repelling it. It has been objected that if this were the case, the word "Day" (yawm) would necessarily be tanwin-marked [indefinite] due to its resemblance to the annexed (genitive construct).

It has been answered that this is based on what Ibn Malik said in at-Tashil: that which resembles the annexed may be treated like it, and thus its tanwin is omitted. The saying of the Prophet (peace and blessings be upon him), "There is no preventer for what You have given," is interpreted in this manner; the details are in its commentary. Some have made it connected to an omitted [predicate] indicated by "repelled," meaning: It is not repelled from His side, Exalted be He; i.e., He, the Mighty and Majestic, does not repel it. It is also said: It is the predicate of an omitted subject, the estimation being: "It—i.e., the negated repelling—is from Allah, Exalted be He," and the sentence is an inquiry/answer response to a question implying: "From whom is that negated repelling?" It is said: It is connected to an omitted term acting as a circumstantial qualifier (hal) for the pronoun in the prepositional phrase serving as the predicate of "no" (la). It is said: It is connected to the negation, or to what is indicated by it. It is said: It is connected to an omitted term serving as an adjective for "Day." Many have permitted its connection to "comes" (ya'ti), meaning: Before there comes from Allah a Day which no one has the power to repel.

This has been critiqued as being contrary to what is immediately apparent from the wording and meaning, and that, moreover, it is of little benefit. Al-Tayyibi approved of it and said: This interpretation is more eloquent due to the absolute nature of the "repelling" and the glorification of the "Day," and that its arrival is from a Great, Capable One, Possessor of an Overpowering Authority. From this, it is known that it is not of little benefit. Indeed, it contains an ambiguous separation, and the state of the other interpretations is not hidden from one of discernment.

(On that Day they will be divided): Originally yatassadda'un (they will be separated), but its 'ta' was changed to a 'sad' and assimilated. Tasaddu' originally means the breaking apart of the pieces of vessels, then it was used for absolute separation; meaning, they will be divided: a group in Paradise and a group in the Blaze. It is said: They will be divided as individuals, according to what has been reported in His saying, Exalted be He: "The Day when the people will be like moths dispersed," not the division of the two groups, for the hyperbole in the separation derived from "they will be divided" (yassadda'un) only suits the first [interpretation]. The second [interpretation] is preferred as being the one suitable to the context and what precedes it, for the speech concerns the believers and the disbelievers; thus, what is mentioned is an explanation of their divergence in the two abodes. It suffices for the hyperbole that there is a great distance between the two stations, both in sensory and conceptual terms. This is an interpretation narrated by Abd ibn Humayd, Ibn Jarir, and Ibn al-Mundhir from Qatadah; it was also narrated from Ibn Zayd.