الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ ﴿۹۱﴾ فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ ﴿۹۲﴾ عَمَّا كَانُوا يَعْمَلُونَ ﴿۹۳﴾ فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ ﴿۹۴﴾

﴾91﴿ Allazeena ja'alul Quraana'ideen
﴾92﴿ Fawa Rabbika lanas'a lannahum ajma'een
﴾93﴿ Ammaa kaanoo ya'maloon
﴾94﴿ Fasda' bimaa tu'maru wa a'rid anil mushrikeen

﴾91﴿ Those who made the Qur'an into parts
﴾92﴿ So by your Lord, We will surely question them all together
﴾93﴿ About what they used to do
﴾94﴿ So proclaim openly what you have been commanded to, and turn away from the polytheists

[91] Tearing apart the Qur'an means that they believe only in what suits their desires and deny the rest.
Or, what is meant by “tearing apart” is that they gave differing opinions about the Qur'an—sometimes saying it is a lie, sometimes calling it magic, at times saying it is poetry, and at other times claiming it is soothsaying.
[92,93] The correct view is that questioning on the Day of Judgment is general—it will include the nations and the prophets, and there will be questioning about words and deeds. This is supported by verse 6 of Sūrah al-A‘rāf.
Note 1: If one raises a doubt that in verse 78 of Sūrah al-Qaṣaṣ and verse 39 of Sūrah al-Raḥmān, non-questioning is mentioned, which apparently seems contradictory—then the answer can be given in four ways:
First way: The act of doing or not doing something is a personal matter, but the cause or method of doing it is separate. There is no questioning about the former, but questioning is done about the latter—with “why” and “how.”
Second way: There are two types of questioning—one to obtain information, and the other to serve as a warning. The first type will not occur, but the second type will.
Third way: The Day of Judgment consists of different stations; in some of them questioning will occur, and in others it will not. These responses are recorded by al-Khāzin.
Fourth way: The intended meaning in Sūrah al-Qaṣaṣ and al-Raḥmān is that no one will be questioned on behalf of another regarding their sins. Whereas in this surah, the meaning is that every individual will be questioned about their own deeds.
Note 2: The questioning is more general than accounting (ḥisāb), because some people will enter Paradise without being held to account, yet questioning will still occur for everyone.
Note 3: The word (ya‘malūn)—“they used to do”—is mentioned here, which indicates that mere speech is not enough; rather, what counts is action, although questioning about speech also occurs.
[94] In these two points, etiquettes are mentioned:
The first point is that you should clearly convey those matters you have been commanded to preach.
The second meaning is to cause the hearts of the polytheists to tremble and crack by expressing the message of Tawḥīd (Oneness of Allah).
The third meaning is to destroy the group of polytheists through the declaration of Tawḥīd.
The purpose of the second etiquette is that you should pay no attention to the mockery, ridicule, or opposition of the polytheists.