قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ ﴿۲۵﴾ قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ ﴿۲۶﴾ قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ كَلَّا بَلْ هُوَ اللَّهُ الْعَزِيزُ الْحَكِيمُ ﴿۲۷﴾ وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿۲۸﴾

﴾25﴿ Qul laa tus'aloona 'ammaaa ajramnaa wa laa nus'alu 'ammaa ta'maloon
﴾26﴿ Qul yajma'u bainanaa Rabbunaa summa yaftahu bainanaa bilhaqq; wa Huwal Fattaahul 'Aleem
﴾27﴿ Qul arooniyal lazeena alhaqtum bihee shurakaaa'a kallaa; bal Huwal Laahul 'Azeezul Hakeem
﴾28﴿ Wa maaa arsalnaaka illaa kaaffatal linnaasi basheeranw wa nazeeranw wa laakinna aksaran naasi laa ya'lamoon

﴾25﴿ Say, You will not be asked about what we have committed, and we will not be asked about what you do
﴾26﴿ Say, Our Lord will gather us together, then He will judge between us in truth. And He is the best Judge, the All-Knowing
﴾27﴿ Say, Show me those whom you have associated as partners with Allah. Never! Rather, Allah alone is the Almighty, the All-Wise
﴾28﴿ And We have not sent you except as a bearer of glad tidings and a warner for all people, but most of the people do not know

[25] This is another method of teaching, and within it is a declaration of disassociation.
That is, if they say, You are calling to monotheism, and this is a great offense, the essence of the response is: If this is a crime, then you bear no responsibility for it.
This is also a method of invitation—where the Prophet (according to their assumption) takes the blame upon himself and attributes the action solely to himself, not them.
[26] This is yet another method of teaching—meaning, the decision regarding who is guilty and who is upon the truth will be made on the Day of Judgment.
[27] This is another method of teaching and a refutation of shirk—meaning, it is a demand for evidence: What attribute do your so-called partners possess that caused you to associate them with Allah?
[28] After affirming the oneness of Allah (tawḥīd), this is the affirmation of prophethood.
“Kāffatan” means universally or entirely—addressed to all people.
The second interpretation is that kāffatan means collectively and is a circumstantial accusative (ḥāl) from the pronoun in arsalnāka (We sent you)—meaning, one who gathers all people toward the religion of tawḥīd. The "ـة" at the end is for emphasis.
The third interpretation is that kāffatan means preventer—one who restrains people from shirk and disbelief.