وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ ﴿۷۲﴾ وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿۷۳﴾ وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ ﴿۷۴﴾ وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ ﴿۷۵﴾

﴾72﴿ Wa an aqeemus Salaata wattaqooh; wa Huwal lazeee ilaihi tuhsharoon
﴾73﴿ Wa Huwal lazee khalaqas samaawaati wal arda bilhaqq; wa Yawma yaqoolu kun fa yakoon; Qawluhul haqq; wa lahul mulku Yawma yunfakhu fis Soor; 'Aalimul Ghaibi wash shahaadah; wa Huwal Hakeemul Khabeer
﴾74﴿ Wa iz qaala Ibraaheemu li abeehi Aazara a-tattakhizu asnaaman aalihatan inneee araaka wa qawmaka fee dalaalim mubeen
﴾75﴿ Wa kazaalika nureee Ibraaheema malakootas samaawaati wal ardi wa liyakoona minal mooqineen

﴾72﴿ And it has been decreed that you maintain the prayer and fear him, and only to him you will be gathered
﴾73﴿ And it is only Allah Almighty is the one who create the heavens and the earth to reveal the truth (and has authority) on the day when he says, happen it will happen, his word is true, His is the kingdom of the day when the trumpets are blown (He) is the knower of the hidden and the obvious, and he is wise and aware
﴾74﴿ And when he said, Ibrahim (peace be upon him) to his father (his name) was Azer, do you accept that the idols (except from Allah the Exalted) fullfilling the needs, I see you and your people in clear astray
﴾75﴿ And We also showed Abraham (peace be upon him) (reasons) for the kingdom of the heavens and the earth (so that he may take it as a reason) and so that he may be one of those who believe

[72] This is a mention of the right of Allah, connected with Tawheed (monotheism). It is related to “that we may submit (linnuslima)” by interpretation, meaning: “and that we may establish prayer” or “we were commanded to submit and to establish prayer.”
This also indicates the practical difference between the two groups: the people of Tawheed command and are themselves commanded to establish prayer, to observe piety, to believe in resurrection, while those who call upon others besides Allah do not fulfill the rights of Allah.
[73] This is another proof of Tawheed (monotheism): that the creation and destruction of the world are both under the control of Allah, the Exalted. He is also the one who manages all affairs and knows the unseen.
(And He is the One...)—this connects to the previous phrase (And to Him you will be gathered).
(Bil-haqq)—According to Sam’ani, it means “with the manifestation of truth” (i.e., a proof of Tawheed), or as Sharbini says, it means “with the word of truth.” This is evidence that the speech of Allah, the Exalted, is not created, but rather the cause of creation.
(Wa Yawm...)—This links to (the heavens...), meaning He has determined the Day of Resurrection; or the implied word “mention” (udhkur) is understood here.
(Kun fayakoon)—what is meant is the death of people and then their resurrection by the word “Be.”
(Yunfakhu fi-ssoor)—The blowing into the trumpet is mentioned ten times in the Qur’an, and this verse is the first. Since this surah details matters of belief, it first introduces this topic here. According to scholars, there are two trumpet blasts: the first for the destruction of creation, and the second for resurrection after death. In this verse, it generally refers to both.
“Sur” originally refers to a horn, and what is meant is the actual horn (trumpet) that Israfeel (peace be upon him) will blow into by the command of Allah, the Exalted, first for the destruction of creation, and then for bringing them back to life again.
[74] From this verse up to verse 90 is the fourth section. In it are transmitted evidences from Ibrahim (peace be upon him) in detail, and from seventeen other prophets (peace be upon them) in summary. This means the issue of the oneness of Allah, the Exalted, is established not only through rational proofs but also through the words of Ibrahim (peace be upon him) and other prophets (peace be upon them).
The polytheists of Mecca claimed, “We follow the religion of Ibrahim (peace be upon him),” so the true religion of Ibrahim was clarified.
(Asnaman)—they had made images of stars and of righteous servants, and believed the spirits of these to be helpers. Asnam is the plural of sanam. Ibn Jarir said: anything made in the form of a person or something else from wood, stone, etc., is called sanam. It also applies to images drawn on walls and other surfaces in the shape of humans or other beings. The term is also used for any object of worship besides Allah.
(Li abihi Azar)—the apparent meaning of the Qur’an is that Azar was the name of Ibrahim’s father. Historians have written that his name was Tarikh, but in comparison to the Qur’an, historical records are not authoritative. It is still possible that Azar was his name and Tarikh was a title.
(Atattakhidhu)—this is proof that making statues or images (sanam) is impermissible. When people worship them and show them reverence similar to that shown to Allah, the Exalted, this is outright shirk (polytheism).

[75] This verse indicates that Ibrahim (peace be upon him) refuted shirk (polytheism) through reasoning and evidence.
(Wa kadhālika)—the kāf is for comparison, meaning: just as We had shown him the misguidance of shirk, or it could mean causation—i.e., because he rejected shirk, We showed him the evidences.
(Nuri)—what is meant here is intellectual insight or knowledge-based vision.
(Malakūt)—this is an intensive form of mulk (kingdom). According to Mujahid, Sa'id ibn Jubayr, and Sharbini, it refers to the signs (evidences) in the heavens and the earth—i.e., rational, outward (cosmic) proofs of Tawheed.
(Wa li-yakūna)—the clause it is connected to is implied: [We showed him the signs] so that he may take them as evidence against the polytheists.
(Al-mūqinīn)—Yaqīn (certainty) is knowledge that is established by proof and leaves no doubt whatsoever.