Tafsir of Az-Zumar 39:31

"Then indeed, you [all]..." — employing the dominance of the addressee (the Prophet ﷺ and his followers) over the absent (the disbelievers) — "...on the Day of Resurrection before your Lord..." — meaning the Owner of your affairs — "...will dispute."

You shall argue against them using the same language they use, citing the rulings and admonitions you were sent with—among which is what is contained within the folds of these verses—having exerted your utmost effort in inviting them to the truth. Yet, they have persisted in obstinacy and stubbornness, offering false excuses such as, "We obeyed our masters," "We found our fathers," and "Our wretchedness overcame us."

The combination of "the Day of Resurrection" and "before your Lord" is to heighten the alarm, clarifying that their dispute will take place on a momentous day, before the One who owns their affairs and whose judgment over them is binding. Had the first part sufficed, it might have implied a dispute occurring among them without a formal hearing, or with a hearing not presided over by the Owner of their affairs. Relying solely on the second part—even if one concedes that the Day of Resurrection is implied—would not replace the explicit mention of both, as the explicit text carries a form of alarm that is equivalent to definitive knowledge.

A group [of scholars] said: The intent is the general dispute that took place in this world among all people, not specifically the dispute between him (peace and blessings be upon him) and the vile disbelievers. There are traditions that reject this specific exclusivity. Abd al-Razzaq, Abd ibn Humayd, Ibn Jarir, and Ibn Asakir narrated from Ibrahim al-Nakha'i that he said: "When this verse, 'Indeed, you are to die,' was revealed, they said: 'What dispute can we have when we are brothers?' But when Uthman ibn Affan was killed, they said: 'This is the dispute that is between us.'"

Abu Sa'id al-Khudri narrated: "When 'Then indeed, you on the Day of Resurrection before your Lord will dispute' was revealed, we used to say: 'Our Lord is one, and our religion is one.' But when the day of Siffin occurred, and some of us attacked others with swords, we said: 'Yes, it is this!'"

Umar (may Allah be pleased with him) narrated: "We remained for a period of our lives thinking this verse was revealed concerning us and the People of the Two Books before us... 'Then indeed, you on the Day of Resurrection before your Lord will dispute.' We asked: 'How shall we dispute when our Prophet is one and our Book is one?' until I saw some of us striking the faces of others with swords, and I knew it was revealed concerning us."

Ahmad, Abd al-Razzaq, Abd ibn Humayd, al-Tirmidhi (who authenticated it), Ibn Abi Hatim, al-Hakim (who authenticated it), Ibn Marduyah, Abu Nu'aym in al-Hilya, and al-Bayhaqi in al-Ba'th narrated from al-Zubayr ibn al-Awwam (may Allah be pleased with him): "When 'Indeed, you are to die, and they are to die. Then indeed, you on the Day of Resurrection before your Lord will dispute' was revealed, I said: 'O Messenger of Allah, will what happens between us in this world along with [our] minor sins be brought against us?' He replied: 'Yes, it will be brought against you until every person who has a right is given his due.' Al-Zubayr said: 'By Allah, the matter is severe.'"

Al-Zamakhshari claimed that the interpretation supported by the speech of Allah is the first one mentioned, citing: "Then who is more unjust..." and "And the one who has brought the truth..." as evidence that these are the two parties between whom the dispute occurs, as well as the preceding: "Allah presents an example: a man..."

However, this was refuted in al-Kashf, stating: "I say, it has been narrated from the eminent Companions and the Successors (may Allah be pleased with them) that they understood the second aspect—i.e., generality. In fact, the apparent meaning of al-Nakha'i's report, 'The Companions said: What is our dispute when we are brothers?' indicates it was the view of all, and therefore this view is preferred."

The verification of this is that the verse "And We have certainly presented for the people in this Qur'an..." is a speech addressed to the entire Ummah, its monotheists and its polytheists. Similarly, the verse "Allah presents an example of a man..." and "a man [divided]..." applies to most, or rather, they are like explicit evidence for this. Thus, when it is said, "Indeed, you are to die," it must be like [the phrase], "O Prophet, when you [plural] divorce [women]," meaning: You, O Prophet, and the believers. He used the general plural to encompass both groups so the structure would not be discordant, for the entire opening of the chapter has observed the opposition between the two factions, not merely between him (peace and blessings be upon him) and the disbelievers alone. Then, when it is said, "Then indeed, you [all]..." based on the rule of dominance, it is the dominance of the addressees over all of humanity. This is from the perspective of the wording and the apparent flow.

Furthermore, if death is a matter that encompasses all people, then the meaning applies to all as well. As for the traditions regarding the dispute and the "fitting together" that he mentioned, they hold no weight, for due to its generality, it includes that [specific case] as a primary inclusion, as this meaning has been verified repeatedly. The follow-up with "Then who is more unjust..." is to signal that this is the main focus and that the intention is to ascend toward that [general] dispute. I do not deny that "before your Lord" indicates that the dispute is on the Day of Resurrection, but I deny that it is limited to the dispute between the Prophet (peace and blessings be upon him) alone and the polytheists. Rather, it encompasses that primarily, as well as the dispute between the believers and the polytheists, and the dispute of the believers among themselves—like the dispute between Uthman (may Allah be pleased with him) on the Day of Resurrection and his killers. This is what those [scholars] have taken, and they are who they are (may Allah be pleased with them). End quote.

It seems that by his saying "I do not deny," he is refuting the assertion that "before your Lord" proves the dispute is exclusively on the Day of Resurrection—which has been stated in the glorious composition—and that it is merely an emphasis to signify the importance of that dispute, being nothing other than the dispute of His beloved (peace and blessings be upon him) with his vile enemies. The rebuttal is that even if we concede that the purpose of the combination is what was mentioned, we do not concede that it necessitates specific exclusivity. It suffices for [signifying] importance that the dispute of the beloved with his enemies (peace and blessings be upon him) is included. Reflect upon that.

Moreover, you know that if there were nothing in this context other than the authentic, marfu' (attributed to the Prophet) tradition, it would suffice to prove that the intent is the general nature of the dispute. Thus, the truth is to affirm its generality, which comprises various types. Ibn Jarir narrated from Ibn Abbas that he said regarding the verse: "The truthful will dispute with the liar, the oppressed with the oppressor, the guided with the misguided, and the weak with the arrogant."

Al-Tabarani and Ibn Marduyah narrated with a chain of narration that is acceptable from Abu Ayyub (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The first to dispute on the Day of Resurrection will be a man and his wife. By Allah, her tongue will not speak, but her hands and feet will testify against her regarding what she did to her husband, and his hands and feet will testify to what he did to her. Then the man will be called with his servant in a similar manner, then the people of the markets... until not a daniq or qirat is left. The good deeds of this one will be given to the one he wronged, and the bad deeds of this one whom he wronged will be placed upon him. Then the tyrants will be brought with iron maces, and it will be said: 'Drive them into the Fire.' By Allah, I do not know if they will enter it or—as Allah said—'And there is none of you except he will come to it.'"

Al-Bazzar narrated from Anas: "The Messenger of Allah (peace and blessings be upon him) said: 'The oppressive ruler will be brought, and his subjects will dispute with him.'"

Ahmad and al-Tabarani narrated with a hasan (good) chain from Uqbah ibn Amir: "The Messenger of Allah (peace and blessings be upon him) said: 'The first two disputants on the Day of Resurrection will be neighbors.'" Perhaps this "firstness" is relative, given the previous hadith of Abu Ayyub.

It has also been narrated from Ibn Abbas that there will be a dispute between the soul and the body. Ahmad narrated with a hasan chain from Abu Hurayrah: "The Messenger of Allah (peace and blessings be upon him) said: 'Everything will dispute on the Day of Resurrection, even the two sheep regarding what they gored each other for.'"