Every Parable is in turn they have Taqwa.

Every Parable is in order they may have Taqwa.

Ibn Kathir 

 In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alaihi wa sallam, is His Messenger.

Allāh Subhanahu wa ta’ala Says:

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ - قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ ﴾﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ وَرَجُلاً سَلَماً لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلاً الْحَمْدُ للَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ- إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(27. And indeed We have put forth for men, in this Qur'an every kind of parable in order that they may remember.28. An Arabic Qur'an, without any crookedness (therein) in order that they may have Taqwa of Him. 29. Allāh puts forth a parable: a man belonging to many partners disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison, all the praises and thanks be to Allāh! But most of them know not.30. Verily, you will die, and verily, they (too) will die.31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31]

The Parable of Shirik

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ﴾ (And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it (the Qur'an) by setting forth examples and parables.'   ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾ (in order that they may remember.) Because parables bring the meaning closer to people's minds.  As Allāh says: ﴿ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ﴾ (He sets forth for you a parable from yourselves) (Al-Rum, 30:28). meaning, ‘so that you may learn it from yourselves.' And Allāh says:  ﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾ (in Order that they may have Taqwa of Him.) (Al-Ankabut, 29:43) . ﴿قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ﴾ (An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allāh has made it like this and has revealed it like this, ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ (in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein. Then Allāh says:  ﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ﴾ (Allāh puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share. ﴿وَرَجُلاً سَلَماً لِّرَجُلٍ﴾ (and a (slave) man belonging entirely to one master.) means, no one owned him except that one man. ﴿هَلْ يَسْتَوِيَانِ مَثَلاً﴾ (Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allāh and the sincere believer who worships none besides Allāh, with no partner or associate, are not equal.  What comparison can there be between them, Ibn ‘Abbas, radiallāhu‘anhu, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allāh then says: ﴿الْحَمْدُ للَّهِ﴾ (All the praises and thanks be to Allāh!) i.e., for establishing proof against them. ﴿بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ﴾ (But most of them know not.) means, and for this reason they associate others in worship with Allāh.

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) will die.

Allāh Subhanahu wa ta’ala Says:

﴿ إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(30. Verily, you will die, and verily, they (too) will die.) (31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39:30-31]

The fact that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) and Quraysh will die, and how They will dispute before Allāh.

Allāh's saying; ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ﴾ (39:31.Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakar As-Siddiq, radiallāhu‘anhu, quoted when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) died, so that the people would realize that he had really died.  Another Ayah which he quoted was:  ﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ﴾ (Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allāh; and Allāh will give reward to those who are grateful.) (Al-‘Imran, 3:144). The meaning of this Ayah is that you will certainly depart this world and be gathered before Allāh in the Hereafter. You will dispute the issues of Tawhid and Shirik before Allāh, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.  Ibn Abi Hatim, radiallāhu‘anhu, recorded that Ibn Az-Zubayr, radiallāhu‘anhu,, said, "When the Ayah ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, radiallāhu‘anhu, said, `O Messenger of Allāh, will we repeat our disputes' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَم» (Yes.) He (Az-Zubayr) said, ‘This is a very serious matter.’'' Ahmad recorded from Az-Zubayr bin Al-`Awwam, radiallāhu‘anhu, that when this Surah was revealed to the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam): ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31] Az-Zubayr, radiallāhu‘anhu, said, "O Messenger of Allāh, will the sins that we committed against others in this world be repeated for us'' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه» (Yes, they will be repeated until everyone who is entitled will have his rights restored to him.) Az-Zubayr, may Allāh be pleased with him, said, "By Allāh, it is a very serious matter.'' It was also recorded by At-Tirmidzi, who said "Hasan Sahih.''  ‘Ali bin Abi Talhah reported that Ibn ‘Abbas, radiallāhu‘anhu, said: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant. Ibn Mandah recorded in Kitab Ar-Ruh that Ibn ‘Abbas, radiallāhu‘anhu, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allāh will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So, which of them is the wrongdoer? They will say, `Both of them?' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul.''   Ibn Abi Hatim recorded that Sa‘id bin Jubayr radiallāhu‘anhu, said that Ibn ‘Umar, radiallāhu‘anhu, said, "This Ayah was revealed and we did not know what it was revealed about: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.)'' [and] he said, "We said, What we will dispute about? There is no dispute between us and the People of the Book, So we will engage in dispute until the Fitnah occurred'' Then Ibn ‘Umar, radiallāhu‘anhu, said, "This is what our Lord promised us we would dispute about.'' This was recorded by An-Nasā'ie.   Wallāhu’alam [Excerpted from Tafsir Ibn Kathir]