Tafsir of Al Imran 3:187

(And when Allah took the covenant of those who were given the Book) The intended meaning refers either specifically to the rabbis of the Jews, which is the opinion of Ibn Jubayr and what is narrated from Ibn Abbas via the path of Ikrimah; or it encompasses them as well as the rabbis of the Christians, which is what is narrated from him via the path of Alqamah. They were mentioned with the title of "those who were given the Book" to exaggerate the condemnation of their state. It is also said that it serves as an allusion that the taking of the covenant was in the Book which they were given. Sa’id ibn Jubayr narrated that the companions of Abdullah (ibn Mas’ud) recited: "And when your Lord took from those who were given the Book their covenant."

(That you shall make it clear to the people) This is the answer to the "covenant" (mīthāq) because it contains the meaning of an oath, and the pronoun refers to the Book—meaning: "By Allah, you shall manifest all that is within it of rulings and reports," among which is the command regarding the Prophethood of Muhammad, may Allah bless him and grant him peace, which is the intended meaning of the narrative. The apparent meaning of the speech of Al-Suddi and Ibn Jubayr is that the pronoun refers to Muhammad, may Allah bless him and grant him peace, even if his noble name was not explicitly stated.

Ibn Kathir, Abu Amr, and Asim (in the narration of Ibn Ayyash) read it as layubayyinunnahu (he shall make it clear) with the letter ya for the third person. Grammarians have established that if you report on an oath that was sworn, you have three options:

1. Using the third-person form, as if you are reporting on something that has already occurred; for example: "I asked him to swear that he would stand (li-yaqumanna)."
2. Using the second-person form, intending the literal words said to him; for example: "I asked him to swear that you would stand (li-taqumanna)," as if you said to him: "I told him, 'You shall stand'."
3. Using the first-person form; for example: "I asked him to swear that I would stand (li-aqumanna)." Among these is the verse: "They swore by Allah, 'We shall surely attack him and his family by night (la-nubayyitannahum),'" using the nun, ya, and ta. If the "they" who swore were not in a command, the ya (third person) would not have appeared because they are not absent (as third parties). This is what some investigators have stated.

(And you shall not conceal it) This is conjunctive to the answer (layubayyinunnahu). It was not emphasized with the nun because it is a negation. Abu al-Baqa’ said: "It is sufficient to rely on the emphasis in the first verb."

It is permissible for it to be a hal (circumstantial accusative) from the pronoun of those addressed, either by implying a subject (mubtada) after the waw—meaning: "and you are not concealing it"—or according to the view of those who permit the entry of the waw upon a negated present tense when it occurs as a hal—meaning: "you shall make it clear while not concealing it." The prohibition of concealment after the command of manifestation is for the sake of exaggeration in obligating what was commanded, as many have held. Or, it is because the "manifestation" commanded is the mention of the verses that speak of his Prophethood, may Allah bless him and grant him peace, and the "concealment" prohibited is the setting aside of the deviant interpretations and false doubts, as has been said.

Ibn Jarir extracted from Al-Hasan that he used to interpret "that you shall make it clear to the people and not conceal it" by saying: "You shall speak the truth and verify it with action." The order of the prohibition following the command is also apparent in this light, and perhaps this speech regarding it is more beneficial.

Ibn Kathir and those with him read it as wa lā yaktumūnahu (and they shall not conceal it) with the ya, as in the preceding verb.

(So they cast it) Meaning: They threw what was taken from them as a covenant behind their backs and did not observe it, nor did they pay any heed to it at all. Casting behind the back is a metaphor and simile for disregarding and not paying attention, the opposite of which is "setting something before the eyes."

(And they purchased with it) Meaning: with the Book which they were commanded to manifest and forbidden from concealing. It is said the pronoun refers to the covenant. The first is more appropriate. The meaning is: They took in its place...

(A small price) From the debris of the vanishing world and its corrupt purposes.

(So wretched is that which they purchase) Meaning: Wretched is the thing they purchase—that price. Ma is in the accusative case, clarifying the agent of bi’sa (wretched), and the sentence "they purchase it" is its adjective. The specifically condemned object is omitted. It is also said that ma is the masdariyyah (infinitive) and is the agent of bi’sa, with the condemned object omitted—meaning: "Wretched is their purchasing of this purchase," because they deserve the painful torment for it.

The verse is used as evidence for the obligation to manifest knowledge and the prohibition of concealing any part of religious matters for a corrupt purpose, such as facilitating things for tyrants, pleasing their souls, attracting their favors, or drawing their gifts, and the like. In the Hadith: "Whoever is asked about knowledge and conceals it, shall be bridled with a bridle of fire."

Al-Tha’labi narrated with his chain from Al-Hasan ibn Umarah, who said: "I came to Al-Zuhri after he had stopped narrating Hadith, and I found him at his door. I said, 'If you would like to narrate to me...' He said, 'Do you not know that I have stopped narrating?' I said, 'Either you narrate to me, or I shall narrate to you.' He said, 'Narrate to me.' I said: Al-Hakam ibn Utaybah narrated to me from Najm al-Kharrāz, who said: I heard Ali ibn Abi Talib—may Allah honor his countenance—say: 'Allah did not take a covenant from the ignorant that they should learn, until He took a covenant from the scholars that they should teach.' He said: 'So he narrated forty Hadiths to me.'"

Abd ibn Humayd extracted from Abu Hurayrah: "Were it not for what Allah the Exalted took from the people of the Book, I would not have narrated to you," and he recited this verse.

Ibn Sa’d extracted from Al-Hasan: "Were it not for the covenant which Allah the Exalted took from the people of knowledge, I would not have narrated to you much of what you ask me about." Supporting the usage of the verse as evidence for what was mentioned is what Ibn Jarir extracted from Abu Ubaydah, who said: "A man came to a group of people in the mosque, among whom was Abdullah ibn Mas’ud, and said: 'Ka’b sends you greetings and brings you the glad tidings that this verse: "And when Allah took the covenant of those who were given the Book," etc., is not about you.' Abdullah said to him: 'And you, convey greetings to him; it was revealed while he was a Jew.'" Ibn Mas’ud—may Allah be pleased with him—meant that Ka’b did not know what the verse referred to, and that it was revealed concerning the People of the Book.