Exegesis of the saying of Allah the Exalted: ((That He may question the truthful about their truthfulness))

And for this reason, He followed it with His saying: The lam is for the purpose of causation in meaning, and in terms of grammar, it is a preposition, and the verb following it is in the accusative case due to a hidden "an" (that) which is permissible after the preposition lam. And His saying: The one asking is Allah, and the pronoun here is a third-person pronoun. [It is] a first-person pronoun, so that there is a shift from the first person to the third person. This shift is a style among the styles of rhetorical language, and it varies; it can be from the third person to the second person, and from the second person to the third person. So His saying: [Al-Ma'idah: 12] This shift is from where? From the third person to the second person. ...and We sent from among them. And here, Then He said: And He did not say "We will question," so it is a shift. What is the benefit of the shift? The general benefit of the shift in every place is alerting. Alerting whom? Alerting the reader and the one being addressed. The reason for this is that if the speech is in one style, a person proceeds with it without there being anything that necessitates his attention. So when the style changes, there is then a pause. How? He moved from this to this, so in this there is an alerting for the reader and the one being addressed. Clear. This is a general benefit in every shift. Then there are specific benefits that are according to the context and the indication. Look at His saying: [Abasa 1:2:3] He did not say "And what does he know" in agreement with "He frowned," nor did He say "I frowned" in agreement with "You know." Why? They explained that Allah (Mighty and Majestic) disliked addressing His Prophet with a description that implies blame, which is frowning and turning away. So He said: As if He is speaking about someone other than the Messenger (peace and blessings be upon him). Then He said: He addressed him with that to make it clear that the Messenger (peace and blessings be upon him) does not have knowledge of the unseen. And this is not a defect in the Messenger (peace and blessings be upon him) that he is not knowledgeable of the unseen, because this is the condition of all humans. The result is that the shift, its general benefit is alerting, and then in every place there is a specific benefit in that place. Here, its benefit, and Allah knows best, is that when He said: And the covenant of the prophets revolved around a command they perform and a command they face from the people. And both commands can be truthfulness and can be other than truthfulness. But other than truthfulness on the side of the prophets is impossible, but other than truthfulness on the side of those who are called, is it possible or not? He said: Dislike of attributing the questioning to Himself (the Exalted), even though it falls within His knowledge. Whom? The prophets. Because speaking with the first-person pronoun "We will question" is stronger in the soul than speaking with the third-person pronoun. Allah (Mighty and Majestic) said: The author said "Allah" This is an explanation of the hidden pronoun. The author said "In conveying the message" And this is based on what he sees in the exegesis of the verse, that the questioning is for the prophets only. And the correct view is that the questioning is for them and for those they called. Allah the Exalted said: [Al-A'raf: 6] So each of them is questioned. So the correct view is that it is In conveying the message regarding the prophets, and in accepting that regarding those who are called. He said, "To humiliate the disbelievers regarding them." To humiliate. This is an explanation for the questioning of the prophets. That is, the author says that Allah (Mighty and Majestic) questions the prophets not because it is possible that they do not perform the obligatory, but to humiliate the disbelievers regarding them. That is, to rebuke and blame the disbelievers regarding them. Because if He questions the messengers, "Did you convey the message?" in front of those who are called, they will say, "Yes." So in this there is a humiliation for these disbelievers. And questioning others to humiliate others came in the Qur'an, as in His saying: [At-Takwir 8:9] It is the girl, or in a broader term, it is the female who is buried alive. And it was the way of some disbelievers that they buried girls alive, burying them while they were alive. Why? Out of fear of disgrace, that it would be said, "This man has only a daughter," or "This man was given a daughter." And for this reason, He hides, fearing to be disgraced. I seek refuge in Allah. Then he says to himself, It is not possible that he can hold onto honor and dignity forever. Okay, so according to the author's opinion, what is meant by questioning the prophets about conveying the message? Humiliating these disbelievers regarding them and rebuking them.