Al-Baqarah: (119) Indeed, We have sent you with the truth...

Know that when the people persisted in obstinacy, futile contention, and demanded miracles out of mere provocation, Allah the Exalted clarified to His Messenger (peace be upon him) that there is no need for more than what has already been done concerning the interests of their religion—the manifestation of proofs. Just as this was clarified, it was also made clear that the Messenger could not do more in terms of conveying the message and giving admonition, so that his grief might not increase due to their persistence in disbelief.

Regarding the phrase: {with the truth} (bil-ḥaqq), there are several interpretations:

1. It is related to the sending (al-irsal), meaning: "We sent you with a sending that is based on truth."
2. It is related to the bearer of good tidings and the warner, meaning: "You are a bearer of good tidings concerning the truth and a warner about it."
3. The intended meaning of al-ḥaqq could be the religion and the Qur'an, meaning: "We sent you with the Qur'an, being a bearer of good tidings to those who obey Allah with reward, and a warner to those who disbelieve with punishment."

The first interpretation is preferable: that the bearer of good tidings and the warner are attributes of the Messenger (peace be upon him). It is as if Allah Almighty said: "Indeed, We sent you, O Muhammad, with the truth so that you may be a bearer of good tidings to those who follow you and are guided by your religion, and a warner to those who disbelieve in you and stray from your religion."

As for His saying, {and you will not be asked about the companions of Hellfire} (wa lā tus'alu 'an aṣḥāb al-jaḥīm):

There are two readings concerning the verb:

1. The majority read it with the indicative mood (raising the tā' and lām), as a statement of fact (khabar).
2. Nāfi' read it with the jussive mood (jāzim) and the tā' with a fatḥa, as a prohibition (nahy).

1. Their destination is Hellfire: Their disobedience does not harm you, and you will not be questioned about that. This is like His saying: {Upon you is only the conveyance, and upon Us is the reckoning} (Ar-Ra'd: 40), and {To him is what he has borne, and to you is what you have borne} (An-Nūr: 54).
2. You are a guide, but you have no control: You are only a guide, and nothing is up to you. Therefore, do not grieve or become distressed over their disbelief and their destination to punishment. Similar to this is His saying: {So let not your soul go after them in sorrow} (Fāṭir: 8).
3. Do not look at the obedient and the disobedient simultaneously: The situation may change, and that is hidden knowledge (ghayb), so you will not be asked about it. This verse indicates that no one will be asked about the sins of another, nor will anyone be held accountable for what someone else has committed, whether they are close or distant.

1. Prohibition regarding his parents: It is narrated that he (PBUH) said, "I wish I knew what happened to my parents." He was then forbidden from asking about the disbelievers. This narration is weak because the Prophet (PBUH) already knew of their disbelief and knew that the disbeliever would be punished. Given this knowledge, how could he say, "I wish I knew what happened to my parents"?
2. Magnifying the severity of the punishment: The meaning of this prohibition is to emphasize the magnitude of the torment that the disbelievers have fallen into. It is like when you ask about a person afflicted with a calamity, and you are told, "Do not ask about him." The reason for this emphasis is that the one being asked might be distressed by uttering the words describing the horror, so you should not ask him or burden him with what causes him distress. Alternatively, you (the Prophet) are the inquirer, but you are unable to listen to the news because of its terrifying and distressing nature, so do not ask.

The first reading (statement of fact) is supported by the reading of Abī: {wa mā tus'alu} (And you are not asked) and the reading of 'Abdullāh: {wa lan tus'ala} (And you will never be asked).

< {And the Jews will never be pleased with you, nor will the Christians, until you follow their religion. Say, "Indeed, the guidance of Allah—that is the [only] guidance." And if you were to follow their inclinations after what has come to you of knowledge, you would have against Allah no protector nor any helper.} >