Tafsir of Yunus 10:3

{He directs [the affair]}: He decrees and ordains according to the requirements of wisdom. He acts as one who seeks what is correct, looking into the ends of matters and their consequences, so that he does not encounter what he dislikes in the end.

{The affair}: The affair of all creation, and the affair of the dominion of the heavens, the earth, and the Throne.

If you ask: What is the position of this sentence? I say: By the preceding sentence, He has indicated the greatness of His status and His dominion through the creation of the heavens and the earth—despite their vastness and expanse—in a short time, and by His rising over the Throne. He followed it with this sentence to further indicate His greatness, and that no matter falls outside of His decree and ordination. Likewise, His saying: {There is no intercessor except after His permission} is evidence of His might and pride, just as He says: “The day the Spirit and the angels will stand in rows, they will not speak except for whom the Most Merciful has permitted” (An-Naba: 38).

{That is}: A reference to the One known by that greatness. Meaning: That Great One, described with what He has been described with, is your Lord. He is the One who deserves worship from you.

{So worship Him}: Alone, and do not associate with Him any of His creation—neither angel nor human—let alone an inanimate object that neither harms nor benefits.

{Will you not then take heed?}: For the slightest reflection and observation will alert you to the error of the state you are in.

{To Him is your return all together}: Meaning, you will not return in the end except to Him, so prepare for meeting Him.

{The promise of Allah}: An infinitive (masdar) emphasizing His saying: {To Him is your return}.

{Truth}: An infinitive emphasizing the phrase: {The promise of Allah}.

{Indeed, He begins creation and then repeats it}: A resumption (isti'naf) whose meaning is to provide the reason for the necessity of returning to Him. The purpose and requirement of wisdom in beginning creation and repeating it is to recompense those who are accountable for their deeds.

• It is read: “Annahu yabda’u al-khalq” (That He begins creation) in the sense of "because."
• Or it is in the accusative case by the verb that made “wa’da Allah” accusative: meaning, Allah promised a promise: that He begins creation and then repeats it. The meaning is the repetition of creation after its beginning.
• It is read: “Wa’ada Allah” as a verb. And “yubdi’u” from ibda’.
• It is permissible for it to be in the nominative case by what made “haqqan” accusative, meaning: "It is true, truly, that He begins creation," like the poet’s saying: “Is it true, O servants of Allah, that I am not coming, nor going, except that there is a watcher over me?”
• It is read: “Haqqun annahu yabda’u al-khalq” (It is true that He begins creation), like saying: "It is true that Zayd is departing."

{With justice}: With fairness. It is connected to “yujza” (to recompense). The meaning is: "So that He may recompense them with His justice and pay them their rewards in full." Or, "Because of their justice," and because they acted justly and did not commit wrong when they believed and did righteous deeds, for polytheism is injustice. Allah the Exalted said: “Indeed, polytheism is a great injustice” (Luqman: 13), and the disobedient are those who wrong their own souls. This is the more sound interpretation, to contrast with His saying: “for what they used to disbelieve.”

{It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know.}