Tafsir of Qaf 50:28

{He says: "Do not dispute..."}

This is a new beginning, similar to His saying: {His companion will say} (Qaf: 27). It is as if someone asked: "What did God say?" So it was said: "He says: 'Do not dispute.'"

The meaning is: Do not dispute in the Abode of Retribution and the station of Reckoning, for there is no benefit in your disputing, nor is there any substance to it. I have already threatened you with My punishment for your tyranny in My scriptures and upon the tongues of My messengers, so I have left you no argument against Me.

Then He says: Do not hope that I will change My word or My threat, so as to exempt you from what I have threatened you with. {And I am not ever unjust to the servants} (Qaf: 29) by punishing one who does not deserve punishment.

The ba in {with the threat} (bi-l-wa‘īd) is either:

1. Redundant (extra): Like the ba in {And do not throw [yourselves] with your hands into destruction} (Al-Baqarah: 195).
2. Transitive: Meaning that qaddamtu (I have presented) is intransitive, meaning taqaddamtu (I have preceded).

It is also permissible for the verb to apply to the entirety of His saying: {The word is not changed with Me, and I am not ever unjust to the servants}. In this case, "with the threat" is a state (ḥāl), meaning: I have presented this to you while it was enveloped in the threat and accompanied by it, or I have presented it to you as a promise of it.

If you ask: "The saying {And I have already presented to you} functions as a state (ḥāl) for {Do not dispute}, yet the presentation of the threat occurs in the world, while the dispute occurs in the Hereafter. How can they be joined in one time?"

I say: Its meaning is: Do not dispute, while it has been established for you that I have presented the threat to you. The validity of this is established for them in the Hereafter.

If you ask: "How did He say {unjust} (ẓallām - intensive form)?"

I say: There are two aspects:

1. It is derived from saying: "He is ẓālim (unjust) to his servant, and ẓallām (excessively unjust) to his servants."
2. It means: If I were to punish one who does not deserve punishment, I would be ẓallām (excessively unjust). Thus, He denies this.

{On the Day We say to Hell, "Have you been filled?" and it says, "Are there any more?"}