Al-Bid' means: the unique, like al-khaf meaning light. And it was read: bud'an, with the opening of the dal, meaning: one with uniqueness. It is permissible that it is an adjective in the form of fa'il, as they say: a straight religion, and al-lahm al-zayim. They used to propose to him the signs and ask him about what was not revealed to him from the unseen. So it was said to him: Say, 'I am not a unique messenger, so I will bring you everything you propose, and inform you of everything you ask about from the unseen. For the messengers did not come except with what Allah gave them of His signs, nor did they inform except with what was revealed to them.' And indeed, Moses, blessings of Allah be upon him, answered Pharaoh's saying: 'What about the previous generations?' with his saying: 'Their knowledge is with my Lord, and I do not know,' for I have no knowledge of the unseen—what Allah will do with me and with you in the future regarding His actions, and what He will decree for me and for you of His matters. 'I follow only what is revealed to me.' And from al-Hasan: 'And I do not know what will become of my affair and your affair in this world, and who among us will be victorious and who will be defeated.' And from al-Kalbi: His companions said to him—having grown weary of the harm from the polytheists—'Until when will we be in this state?' He said: 'I do not know what Allah will do with me or with you. Will I be left in Mecca, or will I be commanded to leave to a land that has been raised for me and I saw it—in my dream—having palm trees and trees?' And from Ibn Abbas: 'What Allah will do with me and with you in the Hereafter.' And he said: 'It is abrogated by His saying: 'So that Allah may forgive you what has preceded of your sin and what will follow.' And it is permissible that it is a denial of detailed knowledge. Al-Mahmood said: 'The best explanation of this is to interpret it as a denial of detailed knowledge, meaning that the details of what will happen to him of good and what will happen to them of evil... etc.' Ahmad said: 'It is based on the fact that the genitive is conjoined to its like, and that they are both in the relative clause of one connector. And if it were said that the second genitive is from the omitted relative clause conjoined to its like, so that the meaning would be: 'And I do not know what will happen to me nor what will happen to you,' it would not be in a position needing interpretation, and the omission of the conjoined relative and its details is numerous. Among them is: 'So who among you insults the Messenger of Allah... and praises him and supports him is the same.' Meaning: Hasa, may Allah be pleased with him: 'So who insults the Messenger of Allah, blessings and peace be upon him, and who praises him is the same.' And it was read: 'What will be done,' with the opening of the ya, meaning: what Allah, the Exalted, will do. If you say: 'Indeed, it is a positive action, not a negative one,' the way of speech would be: 'What will be done to me and to you.' I say: Yes, but the negation in 'I do not know' includes what is contained in it, so it is correct and good. Do you not see His saying: 'Did they not see that Allah, who created the heavens and the earth, and He was not weary of creating them, is capable?' How the ya entered into the context of 'that' and that is due to the negation encompassing it with what is in its context. And what is in 'what will be done' may be a relative clause in the accusative, or it may be an interrogative in the nominative. And it was read: 'It is revealed,' meaning Allah, the Exalted.