Al-Baqarah: (174) Indeed, those who conceal...

Know that in the saying, {Indeed, those who conceal} there are several issues:

Ibn Abbas reported that this verse was revealed concerning the leaders of the Jews, such as Ka'b ibn al-Ashraf, Ka'b ibn Asad, Malik ibn al-Sayf, Huyayy ibn Akhtab, and Abu Yasir ibn Akhtab. They used to receive gifts from their followers. When Muhammad (peace be upon him) was sent, they feared the cessation of these benefits. Thus, they concealed the matter of Muhammad (PBUH) and his laws, leading to the revelation of this verse.

There is a difference of opinion regarding what exactly they were concealing:

1. It is said they concealed the description of the Prophet Muhammad (PBUH), his attributes, and the glad tidings concerning him. This is the view of Ibn Abbas, Qatadah, al-Suddi, al-Asamm, and Abu Muslim.
2. Al-Hasan said they concealed the rulings, citing the verse: {Indeed, many of the rabbis and monks devour the wealth of people in falsehood and avert [them] from the way of Allah} (At-Tawbah: 34).

There is a difference of opinion on the how of the concealment:

1. It is narrated from Ibn Abbas that they used to distort (tahrif) the Torah and the Gospel. However, the theologians consider this impossible because these two books had reached such widespread fame and transmission that distortion would be unfeasible.
2. Rather, they concealed the interpretation (ta'wil). Some among them knew the verses indicating the prophethood of Muhammad (PBUH), but they would assign false interpretations to them, diverting them from their correct meanings that pointed to his prophethood. This is what is meant by concealment, so the meaning becomes: "Indeed, those who conceal the meanings of what Allah has revealed in the Book."

Regarding the Almighty's saying: {And they purchase with it a small price}, there are several issues:

The pronoun in {with it} (bihi) could refer to:

1. The act of concealment (since the verb implies the verbal noun).
2. What Allah revealed.
3. The thing concealed.

The meaning is similar to His saying: {And do not exchange My verses for a small price} (Al-Baqarah: 41), which has already been discussed. In summary, their goal in this concealment was to take money because of it; this is what is meant by their purchasing a small price with it.

It is called small either because it is intrinsically small, or because it is small in comparison to the great harm involved.

Some people said their goal in concealing was to take money from their common folk and followers. Others said their goal was to take money from their nobles and the wealthy who supported that doctrine. The apparent meaning only states they purchased a small price with that concealment, without specifying from whom they obtained it. The matter is general, but greed is usually directed toward those who possess wealth combined with ignorance and attachment to familiar religious practices, from whom they can extract what they seek. This is what is known by custom.

Know that when the Almighty mentioned this account concerning them, He mentioned the threat for it in several ways. The first is His saying: {Those will not eat into their bellies except fire}. This has two issues:

1. Some said mentioning the belly is an added clarification because it is said, "So-and-so ate the wealth," meaning he squandered and corrupted it.
2. Others said it has a benefit: {into their bellies} means filling their bellies. It is said, "So-and-so ate into his belly," or "ate into part of his belly."

1. It is said that even if their eating in this world is permissible in the moment, its consequence is Fire. Thus, it is described this way, similar to {Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire} (An-Nisa: 10), according to Al-Hasan, Al-Rabi', and a group of scholars. This is because what they ate necessitates Fire, so it is as if they ate Fire, just as it is narrated in another Hadith: "Whoever drinks from gold or silver vessels is only drawing the fire of Hell into his belly." Similarly, Joseph said, {I see myself pressing wine} (Yusuf: 36), meaning grapes, naming it by what it will become.
2. It is also said that in the Hereafter, they will eat Fire because of their unlawful eating in this world, according to Al-Asamm.

The third threat is His saying: {And Allah will not speak to them}.

Its apparent meaning is that He will not speak to them at all. However, since it is presented as a threat, it is understood to mean something that constitutes punishment for them. They mentioned three interpretations for this:

1. First: Evidence indicates that Allah Almighty will speak to them, as in His saying: {By your Lord, We will surely question them all Concerning what they used to do} (Al-Hijr: 92-93), and {Then We will surely question those to whom [a message] was sent, and We will surely question the messengers} (Al-A'raf: 6). Thus, we know that every accountable person will be questioned, and questioning requires speech. Therefore, they concluded that the verse means Allah will not speak to them with greetings or peace, but only with words that bring immense grief and distress through interrogation and questioning, like His saying: {Be gone into it, and speak not to Me} (Al-Mu'minun: 108).
2. Second: Allah will not speak to them directly. As for {By your Lord, We will surely question them all} (Al-Hijr: 92), the questioning will be done by the angels by His command. The denial of speech on the Day of Judgment is mentioned as a threat because that is the Day when Allah speaks to all creation without an intermediary. Joy appears upon the faces of His allies when He speaks, and the opposite for His enemies. The people of Paradise will thus be distinguished from the people of the Fire, making this one of the greatest threats.
3. Third: The saying {And Allah will not speak to them} is a metaphor for anger. It is the custom of kings, when angry, to turn away from the one they are displeased with and not speak to them, just as they turn their faces and converse with those they are pleased with.

The fourth threat is His saying: {Nor will He purify them}. This has several interpretations:

1. He will not attribute purification to them, nor praise them.
2. He will not accept their deeds as He accepts the deeds of the purified ones.
3. He will not grant them the stations of the purified ones.

The fifth threat is His saying: {And for them is a painful punishment}. Know that the fa'il form (like samīʿ) can mean the active participle (like sāmiʿ), and it can mean the passive participle (like jarīḥ meaning wounded). Alīm (painful) can mean mu'lim (causing pain).

Know that this verse encompasses several issues:

The scholars of Usul (principles of jurisprudence) stated that punishment (ʿiqāb) is pure harm coupled with humiliation. Thus, {And Allah will not speak to them, nor will He purify them} points to the humiliation and contempt, while {And for them is a painful punishment} points to the harm. The humiliation is mentioned first to indicate that humiliation is more severe and difficult than the harm itself.

The verse indicates the prohibition of concealing any knowledge in matters of religion that must be made public.

The lesson is derived from the generality of the wording, not the specificity of the cause. Although the verse was revealed concerning the Jews, it is general regarding everyone who conceals something from the religion that must be revealed. Thus, it can be used as evidence by those who affirm the threat against major sinners. And Allah knows best.

{Those are the ones who have purchased error for guidance and punishment for forgiveness. So how patient they are for the Fire!}