Quran

The fact that Allah attributes this action to Himself does not contradict the fact that He has appointed the Angel of Death and his helpers to do this task, because He may attribute things to Himself in the sense that He is the Creator and controller thereof, or He may attribute them to their causes, in the sense that it is His way and wisdom to make a cause for everything. Al-Saadi: 725.
Question: How do we reconcile the taking of the souls at the time of death by Allah and by the Angel of death?

Meaning: Signs of His capability, where He does not mistake the souls that should be held and the ones that should be sent. Muqatil said: Signs for those who reflect on the matter of resurrection, which means that taking the soul of a sleeping person, then, resending it back to him is proof of resurrection. Al-Baghawi: 4/19.
Question: Explain how withholding the souls and resending them during sleep is proof of the resurrection.

Since intercession is something intangible, then, its possession means attaining its result. This verse ridicules their claim that these inanimate objects would intercede for them; how would they intercede when they do not reason? The absence of their minds negates any thought about intercession, let alone having the will to do it. Indeed, considering them as intercessors is foolishness. Ibn Ashur: 24/27.
Question: How are the polytheists ridiculed for considering their idols as intercessors?

This is an affirmation that intercession belongs to Allah alone. As He said, (Who is there that can intercede with Him except with His permission) [2:255]. Al-Qurtubi: 18/289
Question: Does anyone else besides Allah possess intercession?

Meaning: The disbelievers detest the Oneness of Allah, and like to associate partners with Him. (Shrink with aversion), their hearts become constricted due to their hatred for that. Ibn Juzay: 2/271
Question: How do you infer from this verse that the Oneness of Allah is inclusive of heart's deeds?

This description, (Creator of the heavens and the earth) highlights the attribute of Allah’s Power that is mentioned before His Knowledge attribute, because people realize His power before realizing His knowledge. Moreover, the power is relevant to judging between His servants, since judgment entails compulsion and subjugation which are the direct results of power. Ibn Ashur: 24/31.
Question: How does this verse pertain to the verses before it?

Mujahid said: They performed deeds that they thought were righteous, but they will turn out to be evil. Or, it is possible that they thought they would be forgiven without repentance. (And there will appear to them from Allah what they had never anticipated) of entering the Fire. On this verse, Sufyan Al-Thawri said: Woe to the pretentious ones, woe to the pretentious ones; that is their verse and their story. Ikrimah bin Ammar said: Muhammad bin Munkadir grieved intensely at the time of his death, then he was asked: What was this grief about? He replied: I am frightened of one verse in the Book of Allah, (And there will appear to them from Allah what they had never anticipated), I am frightened that there will appear to me what I had never anticipated. Al-Qurtubi: 18/289.
Question: Will it be possible to find evil in the place of what you thought was good on the Day of Resurrection?