What is the criterion for asking about matters of the unseen?

This verse explains the foolishness of those who take as allies other than Allah. The aspect of foolishness is His saying: meaning that they were completely heedless of Allah (Mighty and Majestic) and took these idols as allies.
Among its benefits is the warning for those who take as allies other than Allah, as He said: This is a threat, just as a person might say to someone: "Go, and I am with you, I am behind you, I am counting on you."
Among the benefits of this verse is the clarification of the comprehensiveness of the knowledge of Allah (Mighty and Majestic), as He said: Because His saying: includes everything they do, and this indicates the vastness of the knowledge of Allah (Glorified and Exalted is He) and His awareness of it.
Among the benefits of this noble verse is that the Prophet (peace and blessings be upon him) is a human being who does not know the unseen and does not count the deeds of the servants, as He said: .
Among its benefits is that the Prophet (peace and blessings be upon him), who is the master of the callers and the imam of the callers, is only obligated to convey the message, as He said: This verse has linguistic and conceptual corroborations. Allah (Blessed and Exalted is He) said: meaning you are not able to do so. If the master of the callers and their imam cannot guide them, what can be said about anyone other than him?
Among the benefits of this verse is the consolation for the callers to Allah when people do not obey them. Most callers, when people do not obey them, their hearts break and their bodies weaken. We say: "My brother, take it easy. Who prevented them from not obeying you? Who prevented them from obeying you?" We say: It is Allah (Mighty and Majestic). I said: "Who prevented them from not obeying you?" and then I said: "from obeying you?" Both expressions are correct. Allah the Exalted said: and He said: So both expressions are correct. In any case, we say to this caller who is eager for the guidance of people: Do not grieve over them, do not be distressed by what they plot. Perhaps you will kill yourself because they do not become believers. You have what is required of you, which is the conveyance, and guidance is in the hand of Allah (Mighty and Majestic). If Allah had willed, they would have been guided. If this is the reality by the will of Allah, then a person is reassured. But if his heart is torn with regret, he becomes occupied with the faults of people instead of his own faults. Therefore, you will find the caller who is described this way is always occupied with the conditions of people and forgets himself. If you looked into his worship, you would find him shortcoming in it. And when he comes to worship and attends, his heart is elsewhere. This is a mistake. You are commanded, above all else, to reform yourself. You are also commanded to be pleased with the decree of your Lord. Allah (Mighty and Majestic) decreed that these people would not be guided. The matter is His, and the servants are His servants. It is true that a person grieves, but it is not permissible for him to reach a degree where he neglects himself, as is the case with some callers. And if a person is like this, be assured that he will be balanced in calling to Allah. Otherwise, he will be reckless and will bring about consequences that are not praiseworthy. Therefore, be a caller to Allah (Mighty and Majestic) as the Messenger of Allah (peace and blessings be upon him) was.
Among the benefits of this noble verse is that the Prophet (peace and blessings be upon him and his family) is a human being who has no share in the matter, as He said: So the Messenger (peace and blessings be upon him) is a human being who cannot guide anyone or count the deeds of anyone. If he could have guided anyone, he would have guided his uncle Abu Talib, who had a known virtue regarding the Islamic call. But it did not benefit him except in one thing — in reality, it did not benefit him at all — that he interceded for him with Allah and lightened his punishment. So he was in a shallow part of the Fire, with sandals on him from which his brain boiled. And yet, he sees that he is the most severely punished of people. Because if he saw that he was the least punished of people, the matter would be easy for him and he would be consoled by something else. But he sees that he is the most severely punished of people. We ask Allah for safety. And Allah hinted that sharing in the punishment lightens it in His saying: In this world, it benefits a person if others share in it with him, but in the Hereafter, it does not benefit.