Tafsir of Al-Hijr 15:93

In this world, whether it be speech, action, or omission. Thus, it includes what has been mentioned regarding the division [of the scriptures] and the categorization [of the Quran into parts], either as a primary implication or so that We may recompense them for it. Under either interpretation, there is no contradiction between this verse and His saying—Exalted is He—: "And on that Day, neither man nor jinn will be asked about his sin" (Qur'an 55:39).

This is because the intent here, as we have indicated, is the affirmation of a questioning of rebuke and reproach, or [the implication of] recompense—based on the premise that 'questioning' is a metaphor for it. Whereas there [in the other verse], it is a negation of a questioning for the sake of inquiry, because He—Exalted is He—is All-Knowing of all their deeds.

This has been narrated from Ibn Abbas. The Imam weakened this by stating there is no meaning in restricting the negation of inquiry-questioning to the Day of Judgment, for such questioning is impossible for Him—Exalted is He—at any time. It was answered that it is based upon their [the disbelievers'] assumption, similar to His saying—Exalted is He—: "And they will all appear before Allah" (Qur'an 14:21). For it will be made manifest to them on that day that nothing is hidden from Him—Glorified is He—so there is no need for inquiry.

It has been said: The meaning is that there will be no questioning on that day, neither from Him—Exalted is He—nor from anyone else, unlike in this world, where one might be asked by others. This was refuted by the statement: "Because He—Exalted is He—is All-Knowing of all their deeds," as it rejects such a notion.

Many have chosen in reconciling these views that the negation pertains to some stations [of the Day of Judgment], while the affirmation pertains to others. The complete discussion on this will follow.

Some have deemed it most likely that the pronoun in "We shall surely question them" refers to "the dividers who made the Quran into parts," due to its proximity. It is also permissible for it to refer to everyone, both believer and disbeliever, due to the preceding context that implies such, in His saying—Glorified is He—: "And say: 'I am indeed the clear warner'" (Qur'an 15:89). "What" (ma) is for generality, as is apparent.

Ibn Jarir and others recorded from Abu al-Aliyah that he said regarding this verse: "All servants will be asked on the Day of Judgment about two things: what they used to worship, and what they answered the messengers."

Al-Tirmidhi and a group recorded from Anas, from the Prophet—may Allah bless him and grant him peace—that he said: "They will be asked about the statement: 'There is no god but Allah' (La ilaha illa Allah)." Al-Bukhari recorded it in his History, and al-Tirmidhi [recorded it] from another chain from Anas as a mawquf narration (attributed to the Companion). It was also narrated from Ibn Umar and Mujahid. The meaning, as found in al-Bahr, is: they will be asked about fulfilling [the requirements of] La ilaha illa Allah and confirming its utterance through [their] deeds.

As for the fa (in fawarabika), it is said to be for sequencing the threat upon their deeds, some of which were mentioned. It is also said to be for explaining the prohibition and command that preceded it. The claim that it is the fa that enters upon the predicate of the relative noun—as in your saying, "The one who comes to me, he shall have a dirham"—is predicated on the assumption that "those who" (alladhina) is the subject, and you have already learned the status of that.

In the explicit mention of the attribute of Lordship, appended to the pronoun of His Prophet—upon him be prayer and peace—there is a subtle manifestation of kindness toward him—may Allah bless him and grant him peace.