يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ قَالُوا لَا عِلْمَ لَنَا إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ﴿۱۰۹﴾ إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتَى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ ﴿۱۱۰﴾

﴾109﴿ yawma yajma'ul laahur Rusula fa yaqoolu maazaaa ujibtum qaaloo laa 'ilma lanaa innaka Anta 'Allaamul Ghuyoob
﴾110﴿ Iz qaalal laahu yaa 'Eesab-na-Maryamaz kur ni'matee 'alaika wa 'alaa waalidatika; iz aiyattuka bi Roohil Qudusi tukallimun naasa fil mahdi wa kahlanw wa iz 'allamtukal kitaaba wal Hikmata wa Tawraata wal Injeela wa iz Takhluqu minat teeni kahai 'atit tairi bi iznee fatanfukhu feeha fatakoonu tairam bi iznee wa tubri'ul akmaha wal abrasa bi iznee wa iz tukhrijul mawtaa bi iznee wa iz kafaftu Baneee Israaa'eela 'anka iz ji'tahum bil baiyinaati fa qaalal lazeena kafaroo minhum in haazaaa illaa sihrum mubeen

﴾109﴿ On the day when Allah gathers His Messenger, He will tell how you were accepted, They say there is no knowlegde to us, you are the one who knows the hidden things
﴾110﴿ When he says, Allah the Exalted, O Jesus, son of Mary, remember my blessings upon you and your mother, when I strength you with a pure soul, You spoke to the people in your mother's arms and in your old age and when I taught you the book (Quran), the Sunnah, the Torah and the Bible, And when you used to make a bird out of clay according to my order, you would blow into it and it would become a (living) bird according to my order, And you used to heal the born blind and the leprous by my command, and when you brought out the dead (from the earth) by my command, And when I restrained the children of Israel from you (from killing you) When you brought clear miracles to them, they said the disbelievers of them, this is not but only open magic

[109] The connection is that previously, certain rulings and laws were mentioned, so now the fear of the Hereafter is mentioned to encourage acceptance of those rulings.
"On the Day when Allah will gather the messengers" refers to the gathering of all nations with their messengers, but the questioning of the prophets is separate from the nations due to their honor, so their questions and answers are mentioned separately. The intention includes all messengers along with the final Messenger.
"He will say, 'What response were you given?'" indicates that the question is not about their preaching, but rather about the state of the nation—how the people responded to the invitation to monotheism and religion. Response implies invitation, meaning you invited the people to monotheism and religion, but how did they respond to you, or how was your invitation accepted? The response is general.
"They will say: 'We have no knowledge.'"
Question: What is the benefit of asking the prophets?
Answer: It proves the belief that they had no knowledge of the unseen in this world, and it's a rebuke and warning to the rejecters.
Question: The prophets had knowledge of those who followed or opposed them, so what is meant by this statement?
Answer 1: The outward statements may suggest some knowledge, but it's not true knowledge—it is speculation. That is, we did not have certain knowledge about the state of those who responded, only speculation. This answer is mentioned by Imam Razi.
Answer 2: Because of the awe of the Day of Judgment and the fear the prophets will feel, they will say this. But Qurtubi, Khazin, and Razi have rejected this answer because the prophets (peace be upon them) are described as: "They will be safe from the terror of that Day", and "The greatest terror will not grieve them."
Answer 3: Their statement is an expression of humility and submission, not a lie, since the prophets (peace be upon them) are pure and infallible from lying.
The Barelvis have argued using both responses. They say the prophets have knowledge of the unseen, but out of awe or humility, they say, "We have no knowledge."
Then they will say: "We have no knowledge of what they introduced after us"—referring to the deeds and innovations people created after the death of the prophets. This is supported by the Hadith of the Pond of Kawthar, which Bukhari and Muslim mention, in which the angels will say to the Prophet (May Allah bless him and give him peace): "Indeed, you do not know what they introduced after you."
"Indeed, You are the Knower of the unseen."
This verse is a clear proof that the prophets (peace be upon them) were not possessors of the knowledge of the unseen until their deaths, nor were they aware of the deeds their nations performed. Any hadith that claims the deeds of the people are presented to the Prophet after his death comes from the Rafidah and is weak.
[110] This is a specific transmitted proof for denying knowledge of the unseen from Isa (peace be upon him), after a general proof: "Remember My favor upon you." Qurtubi said the meaning of “remember” here is to explain to the people, to demonstrate the honor of the mother and son, and to emphasize the divine proof.
The word "favor" refers to the general category, which includes prophethood and messengership. "And upon your mother" means she was protected from male touch, kept pure, and honored above other women.
"When I supported you"—this is a specific example of the general favor, showing that there were countless blessings, but this refers to particular ones.
"With the Holy Spirit"—this refers to Jibreel (peace be upon him), who was always with Isa (peace be upon him), or it refers to Isa's own spirit and soul, which was pure from the filth of sin.
"You spoke to the people in the cradle and in maturity"—this indicates divine support through a specific state, referring to the strength of speech, and the speech here means calling people to Allah.
Question: In maturity, anyone can speak, so why mention this state?
Answer: There are many benefits—first, that there's no difference between his speech in the cradle and in maturity; second, that Isa (peace be upon him) experienced conditions that ordinary humans go through (childhood, old age, etc.); third, some commentators said his prophethood and ascension occurred before his maturity, so mentioning speech in maturity means he will descend from the heavens and speak during that mature age.
"The Book and Wisdom"—the Book refers to apparent knowledge that is written, and Wisdom refers to inner, esoteric knowledge that isn't written. A second view is that this blessing will occur after Isa (peace be upon him) descends, and the Book and Wisdom refer to the Quran and the Sunnah of the Prophet (May Allah bless him and give him peace).
"The Torah and the Gospel"—these were taught to him before he was raised to the heavens. He was obligated to follow the Torah, and then the Gospel was given to him.
"When you create"—this details more blessings. Here, his need is mentioned—meaning in miraculous acts, he was dependent on Allah, as proven by the phrase "by My permission."
"When I restrained"—this mentions the blessing of preventing harm, indicating a third kind of need, namely protection.
That is, when Isa (peace be upon him) brought these miracles to Bani Israel, some disbelieved and called them magic, and then they plotted to kill him. So Allah protected him by raising him up.