Surely
those who conceal the clear proofs and the guidance that We revealed after
We made it clear in the Book for men, these it is whom Allah shall curse,
and those who curse shall curse them (too). Except those who repent
and amend and make manifest (the truth), these it is to whom I turn
(mercifully); and I am the Oft-returning (to mercy), the
Merciful. Surely those who disbelieve and die while they are disbelievers,
these it is on whom is the curse of Allah and the angels and men all;
Abiding in it; their chastisement shall not be lightened nor shall they be
given respite. (159-162)
COMMENTARY
QUR'AN:
Surely those who conceal the clear proofs and the guidance that We
revealed:
Obviously "the guidance"
means that knowledge and shar'ah which the Divine Religion
contains, and which lead the followers to the eternal bliss; and "the
clear proofs " means the verses, signs and the arguments which are the
clear evidence, proofs and attestations for the truth ‑ the truth that is
guidance. "The clear proofs", as used in the Divine Speech, is a special
description for the revealed verses. Therefore, concealing the clear
proofs may mean hiding the verses themselves from the people; or
concealing their true meaning through misinterpretation and misapplication
‑ as the leaders of the Jews did with the verses prophesying the advent of
the Prophet. What the people did not know, they concealed; and what they
knew, they misinterpreted and diverted it from the Prophet.
QUR'AN: after We
made it clear for men:
It shows
that they concealed the truth after Allah made it clear for all the
mankind, not only for the Jews. It is not feasible, in the prevalent world
system, to explain a thing to each and every person individually ‑ not
only in revelation but in every general announcement. As a general rule,
only a few persons are informed of the matter directly, and it is through
them that the rest of the people get the information; he who is present
conveys the message to the absent persons; the learned one explains it to
the ignorant. The knowledgeable man is counted as one of the links to
convey the message, like the tongue and speech. When a learned man, bound
by the pledge taken from him, explains the message to others, he makes the
truth clear to the people. If he hides his knowledge, he keeps the truth
concealed from the people, after it was made clear to them. And, as Allah
has said, it is the only thing which has made people differ in matters of
religion, and has diverted them from the path of guidance to that of
misguidance. Otherwise, religion conforms with nature; human nature agrees
with it and discerning mind surrenders to it when it is properly
explained. Allah says: Then set your face uprightly for the (right)
religion in natural devotion (to the truth); the nature 'Made by
Allah in which He has made men; there is no alteration (by anyone
else) in the creation of Allah; that is the right (established)
religion, but most people do not know (30:30). So, the religion is
natural; nature can never resist it, if it appears before it with some
clarity, either because of the purity of the recipient's heart, as is the
case of the prophets, or because it is explained properly ‑ the latter
method invariable always depends on the former.
That is why
the above‑quoted verse combines the two premises: the naturalness of
religion and lack of its knowledge. It says: the nature made by
Allah in which He has made men; and then says: but most
people do not know.
Again Allah
says: Mankind was but one people, so Allah sent the prophets as
bearers of good news and as warners, and He sent down with them the book
with truth, so that it might judge between the people in that in which
they had differed. And none differed about it but the very people who were
given it, after clear signs had come to them, revolting among
themselves... (2:213). It shows that difference about the contents of
the book emanates from the revolt of the scholars who already have its
knowledge. Religious differences and deviations from the right path are
caused by the revolt of the religious scholars as they conceal the
revealed truth, misinterpret it and alter it; and because of their
injustice. That is how "injustice" will be defined on the Day of
Resurrection. Allah says: Then a crier will cry out among them that the
curse of Allah is on the unjust, who hinder (people) from Allah's
way and seek to make it crooked ... (7:44‑5). There are many verses of
the same theme.
Clearly,
the verse under discussion (Surely those who conceal the clear proofs
... ) is based on the above‑quoted verse: Mankind was but
one people, so Allah sent the prophets as bearers of good news and as
warners, and He sent down with them the book with truth, so that it might
judge between the people in that in which they differed. And none differed
about it but the very people who were given it, after clear signs had come
to them, revolting among themselves... (2:213).
And it
points to the recompense of that revolt in the next sentence, "these it is
whom Allah does curse . . ."
QUR'AN: these it is
whom Allah does curse, and those who curse do curse them (too).
It
describes the punishment of those who revolt against truth and hide the
Book and the guidance which Allah has sent down. The punishment is the
curse by Allah and the curse by those who curse. The word "curse" has been
repeated because the curse of Allah is different from the curse of those
who curse. The curse by Allah is removal from mercy and bliss, and that by
those who curse is praying to Allah to remove the cursed one from that
mercy and bliss.
There is no
restriction at all on the curse of Allah or the curse of those who curse,
nor is there any limitation on "those who curse". This generality shows
that every curse by anyone who curses is actually directed to those
revolters and concealers of the Divine Proof and Guidance. And reason
supports this view: The aim of the curse is to remove the cursed one from
happiness and bliss; and there is no real happiness and bliss except the
religious one. As this real religious bliss is fully explained by Allah
and accepted by nature, no one can be deprived of it except the one who
rejects and denies it. This deprivation is confined to him who knows it
and then knowingly rejects it. It does not affect him who did not know the
said religious bliss and to whom it was not clarified. Allah has taken
pledge from learned people to spread their knowledge and to publish
whatever Divine proofs and guidance they had received. If they conceal it
and hold it back, then in effect they have rejected it. Therefore, "these
it is whom Allah does curse, and those who curse do curse them (too)".
This explanation is further supported by the following verse: "Surely
those who disbelieve and die while they are disbelievers, these it is on
whom is the curse of Allah and the angels and men all." Apparently, the
particle inna (= surely) coming at the beginning of the verse gives
the reason, or intensifies the theme, of the verse under discussion, by
repeating its meaning in other words, "Surely those who disbelieve and die
while they are disbelievers.
QUR'AN:
Except those who repent. . the Merciful:
It is the
exception from the preceding verse. It qualifies their repentance with
amending and making manifest the truth. They must make their previous
behavior known; they must announce their repentance. In other words, they
must announce to the people what they were concealing of the truth, and
also make it known that previously they had concealed it. Otherwise, it
will be as though they have not repented yet ‑because they are still
hiding the fact of their previous concealment of the truth.
QUR'AN: Surely those
who disbelieve and die while they are disbelievers, these it is on whom is
the curse of Allah and the angels and men all.
It alludes
to their persistence in disbelief and their obstinate and stubborn refusal
to accept the truth. (If a man does not accept the true religion, not
because of obstinacy and arrogance, but because it was not made clear to
him, then in reality he is not a disbeliever, he is al‑mustad'af [=
weak; according to Islamic terminology, a man who does not have true
faith, but is not inimical to it]; his judgment is in the hand of Allah.)
This theme is supported by the fact that most of the verses describing the
disbelief qualify it with "belying". Look especially at the verses of the
descent of Adam, containing the first law legislated for the mankind:
We said: "Get down you therefrom all together; and if there comes to
you a guidance from Me, then whoever follows My guidance, no fear
shall come upon them, nor shall they grieve. And (as to) those who
disbelieve in and belie Our signs, they are the inmates of fire, in it
they shall abide." (2:39‑40)
Likewise,
in this verse the words, "Those who disbelieve and die while they are
disbelievers," refer to those who obstinately belie the signs and
guidance of Allah.) ‑ those who conceal what Allah has revealed. And Allah
describes their recompense in these words: "these it is on whom is the
curse of Allah and the angels and men all". It is a Divine Decree that
every curse by anyone from among the angels or men, without any exception,
shall be attached to them only. In this respect they are like the Satan,
when Allah told him: And surely on you is curse until the Day of
Judgment (15:35). Thus, Allah made him the target of every curse from
whatever source it may emanate. Likewise, these learned persons who
conceal their knowledge are partners of Satan in this general and
unrestricted curse. See how hard is the tone of this verse, and how
formidable its theme! We shall write something related to it, Allah
willing, under the verse: That Allah may separate the impure from the
pure, and put the impure, some of it upon the other, and pile it up
together, then cast it into the hell, these it is that are the losers.
(8:37).
QUR'AN: Abiding in
it (i.e., in the curse), their chastisement shall not be lightened
nor shall they be given respite.
The word
"curse", has been changed here to "chastisement"; it shows that the curse
shall be converted into their chastisement on that Day.
In these
verses, the references to Allah have been changed several times from the
first person to the third and vice versa. The verse begins with the first
person pronouns: "We revealed", "We made it clear"; then the style
changes, mentioning Allah by name, Allah does curse ". The change was
affected because the theme demands show of intense displeasure, and the
greater the name of the displeased person, the more severe the effect of
the displeasure ‑ and none is greater than Allah. Therefore, the action of
the curse was attributed to Him by name, to give it the most vehement
force. Then the reference was again changed to the first person pronouns,
"I turn (mercifully); and I am the Oft-returning (to mercy). . . " It was
done to show the highest mercy and benevolence of Allah ‑ every adjective
is discarded, all attributes are set aside and "I Myself return to them
mercifully". You will appreciate the difference if you read this sentence
thus: These it is to whom Allah turns mercifully; or thus: These it is to
whom their Lord turns mercifully. Obviously, these sentences do not show
that high degree of mercy that reflects from this sentence, "these it is
to whom I turn (mercifully)". The next verse again discards the pronoun
for the Divine Name, "these it is on whom is the curse of Allah and the
reason is the same as was explained for the change in the first verse.
TRADITIONS
One of our
companions has narrated from as‑Sadiq (a.s.). He says: "I said to him:
'Tell me about the word of Allah. the Mighty, the High: Surely
those who conceal. . .'. He said: 'We are meant by it ‑ and to
Allah is the resort for help. When (imamah) comes to one of us
(i.e., the Imams), he has no authority (or, choice) but to make it clear
for the men who will be (Imam) after him."' (al‑Ayyashi)
al‑Baqir
(a.s.) said about this verse: "(Allah) means us by it, and to Allah is the
resort for help."
Muhammad
ibn Muslim said: "(The Imam) said: 'These are the People of the Book.'
"
The
author says: All these traditions are based on the principle of the
flow of the Qur'an and its application. Otherwise, the verse is
general.
Some
traditions quote 'Ali (a.s.) as saying: "Its interpretation is the learned
people when they are depraved."
The Prophet
said about this verse: "Whoever is asked about knowledge which he has got,
and he conceals it, he shall be reined on the Day of Resurrection with a
bridle of fire; and it is (the import of) His words, these it is whom
Allah does curse and those who curse do curse them (too)." (Majma'u
'I‑bayan)
The author
says: These two traditions confirm what we have written in the
Commentary.
as‑Sadiq
(a.s.) said explaining the words of Allah and those who curse do curse
them (too): "We are those (who curse); and they say that it means the
vermins of the earth." (al‑Ayyashi)
The
author says: The explanation given by the Imam reminds one of the
import of the verse: ... and the witnesses shall say: "These are they
who lied against their Lord." Now surely the curse of Allah is on the
unjust (11:18). The Imams are the witnesses, allowed by Allah
to speak on the Day of Judgment, who speak the right thing. The Imam also
mentioned some people's explanation that those who curse refers to
the vermins of the earth. This interpretation is attributed to the
exegetes like Mujahid, 'Ikrimah and others; and some traditions ascribe it
to the Prophet.
as‑Sadiq
(a.s.) said: about the verse, Surely those who conceal the clear proofs
and the guidance, (that it means the proofs and guidance) "regarding
'Ali." (ibid.)
The
author says: It is the flow and application of the Qur'an.
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