Tafsir of Al-A'raf 7:53

(Do they wait): That is, what are these disbelievers awaiting, due to their lack of belief in it, other than (its interpretation), meaning its ultimate consequence and that to which its affair returns—namely, the clarification of its truth through the manifestation of what has been foretold of promise and threat. The intent is that they are in the position of those who are waiting, and they are under the same ruling [as one who waits], since what has been mentioned will come to them inevitably. Consequently, it cannot be said: "How can they wait for it when they are deniers who do not believe in it?" It has been said that among them are groups who doubt and anticipate, so the statement is akin to the phrase, "The sons of so-and-so killed Zayd" [implying the occurrence is established].

(The Day its interpretation comes): This is the Day of Resurrection, though it has been said it refers to the Day of Badr.

(Those who had forgotten it say): Meaning, those who abandoned it as if it were something forgotten; they turned away from it and did not act upon it.

(Beforehand): That is, before the arrival of its interpretation.

(The messengers of our Lord had come with the truth): Meaning, it has become clear that they indeed came with the truth. This is interpreted as such because that is the reality on that day, and because it is the premise upon which rests the request for intercession understood from His saying—Exalted is He—(So are there any intercessors for us, so they might intercede for us?) this day, and repel from us what we are in.

(Or that we be returned): This is a conjunction to the sentence preceding it, included with it under the ruling of the interrogation. The "min" in (min shufa'a) is an additive [particle] for the subject. It is also permissible for it to be an additive in the predicate with the prepositional phrase [functioning as a subject], as if it were said: "Are there intercessors for us, or shall we be returned to the world?" Its nominative case is derived from its occupying a position suitable for a noun, as you would say: "Is Zayd going to be struck?"—it does not require another verb to be conjoined to it. Thus, one does not estimate, "Shall an intercessor intercede for us, or shall we be returned?" This was stated by al-Zamakhshari, who intended a rhetorical nuance in al-Kashshaf—since the prepositional phrase is estimated as a sentence, and "Hal" (Is/Are) is restricted to verbs. The departure [to a noun] is to indicate that wishing for an intercessor is the foundation, and wishing for a return is the subordinate branch. For abandoning the verb in favor of the noun, while "Hal" demands a verb, conveys this [nuance]. If one were to estimate a verb, the nuance of this departure would be lost despite the lack of linguistic necessity for it.

Ibn Abi Ishaq read (aw nurad) with a fatha (nasalization/accusative), as a conjunction to (fayashfa'u lana) which is in the accusative as the response to the interrogation, or because "aw" (or) carries the meaning of "until" or "up until," according to what al-Zamakhshari chose, to manifest the meaning of causality. The judge said: According to the nominative reading, what is requested is one of two things: intercession or return to the world. According to the accusative reading, what is requested is the existence of intercessors for them, either for one of the two things—intercession for their pardon and the return—if "aw" is a conjunction; or for a single thing if it is in the sense of "until," for its meaning then becomes: "They intercede until the return." The same applies if it is in the sense of "up until": "They intercede until the return occurs."

(So we might work): In the accusative, as the response to the second interrogation, or as a conjunction to (nurad), consequential to it, according to the reading of Ibn Abi Ishaq. Al-Hasan read (nurad) in the accusative and (na'mal) in the nominative, meaning: "Then we shall work."

(Other than what we used to do): That is, in the world, in terms of polytheism and disobedience.

(They have lost their souls): By squandering their lives, which are their capital, on polytheism and disobedience.

(And that which they used to fabricate has departed from them): That is, disappeared and been lost—meaning that which they used to invent in terms of idols, partners to Allah—Exalted is He—and their intercessors on the Day of Resurrection. The intent is that its falsehood has become apparent and it has availed them nothing.