Al 'Imran: (187) And [recall] when Allah took...

Structure of the Verse

There are two ways to understand the connection (Nathm) of this verse:

1. Response to Jewish Objections: After Allah recounted the Jews' deep-seated objections to the prophethood of Muhammad (PBUH), He followed up with this verse. This is because Allah had obligated the communities of Moses and Jesus (peace be upon them) in the Torah and the Gospel to explain the proofs within those books that indicated the truthfulness of his religion and the authenticity of his prophethood and message. The intent here is to express astonishment at their state, as if to say: How fitting is it for you to raise objections against his prophethood and religion when your own books testify and indicate that you are obligated to present the proofs confirming the truthfulness of his prophethood and religion.

2. Context of Enduring Harm: In the preceding verse, Allah obligated Muhammad (PBUH) to endure harm from the People of the Book. Part of their harm was concealing the proofs of his prophethood found in the Torah and the Gospel, distorting them, and offering corrupt interpretations. This verse clarifies that this act of concealment is part of the category of actions requiring patience.

Issues within the Verse

There are different readings regarding the pronoun:

• Ibn Kathir, Abu Bakr, 'Asim, and Abu 'Amr read it with a Yā' (He/They): {liyubayyinannahu wa lā yaktumūnahu} (that they would make it plain and they would not conceal it), referring to the People of the Book.
• The rest read it with a Tā' (You/You all): {litubayyinannahu wa lā taktumūnahu} (that you would make it plain and you would not conceal it), addressing them directly as was the case when the covenant was taken.

This is similar to the structure in: {hum fīhā khālidūn, wa idh akhadhnā mīthāq Banī Isrā'īl...} (They will abide therein forever. And [recall] when We took the covenant of the Children of Israel...) (Al-Baqarah: 83), which uses both Tā' and Yā'. Also similar is: {wa qaḍaynā ilā Banī Isrā'īla fī l-kitābi latusfidunna fī l-arḍ...} (And We conveyed to the Children of Israel in the Scripture that you would surely cause corruption in the land...) (Al-Isrā': 4).

The manner in which the covenant was taken was discussed previously (in relation to verse 81). The Prophets (peace be upon them) presented proofs regarding all aspects of religious obligations and compelled their people to accept them. Therefore, Allah took the covenant from them through the tongues of the Prophets (peace be upon them). This emphasis and obligation is what is meant by "taking the covenant."

Sa'id ibn Jubayr narrated: I asked Ibn 'Abbas: "The companions of 'Abdullah read: {wa idh akhadha Allāhu mīthāqa n-nabiyyin} (And [recall] when Allah took the covenant of the Prophets) (Al 'Imran: 81)." He replied: "Allah took the covenant of the Prophets concerning their people."

It should be known that the obligation for this exposition is certainly specific to the scholars among them who understood what was in the Book. And Allah knows best.

To what do the pronouns in {litubayyinannahu li n-nāsi wa lā taktumūnahu} (that you would make it plain to the people and you would not conceal it) refer? There are two opinions:

1. Sa'id ibn Jubayr and As-Suddi said the pronoun refers back to Muhammad (PBUH). If so, the pronoun refers to something known but not explicitly mentioned (i.e., the signs of his prophethood).
2. Al-Hasan and Qatadah said it refers back to the Book mentioned in {ūtū l-kitāb} (those who were given the Book). That is, We took their covenant that they would make plain to the people what was in the Torah and the Gospel regarding the proof of Muhammad's (PBUH) prophethood.

The Lām here is the Lām of emphasis entering upon an oath. The meaning is: "He made them swear an oath that they would make it plain."

The text says {wa lā taktumūnahu} (and you would not conceal it) and not {wa lā taktumannahu} (and you would not conceal it [with the Nūn of emphasis]). This is because the Wāw (and) here is the Wāw al-Hāl (the Wāw of state/circumstance), not the Wāw al-'Aṭf (the Wāw of conjunction).

The meaning is: "You would make it plain to the people while not concealing it."

Objection: Since making things plain contradicts concealment, commanding the former implies forbidding the latter. What is the benefit of explicitly mentioning the prohibition of concealment?

Answer: The meaning of "making plain" (Bayān) is to mention those verses in the Torah and the Gospel that indicate the prophethood of Muhammad (PBUH). The meaning of prohibiting concealment is that they should not insert corrupt interpretations and nullifying doubts into those texts.

The apparent meaning of this verse is specific to the Jews and Christians, but it is not unlikely that Muslims are also included, as they are the People of the Qur'an, the most noble of books.

It is narrated that Al-Hajjaj sent a message to Al-Hasan saying: "What have I heard about you?" He replied: "Not everything I said reached you, nor did everything that reached you that I said." Al-Hajjaj said: "You are the one who said: 'Hypocrisy was once suppressed, but now it has donned a turban and girded a sword.'" Al-Hasan replied: "Yes." Al-Hajjaj asked: "What compelled you to say this when we dislike it?" He replied: "Because Allah took the covenant from those who were given the Book that they would make it plain to the people and not conceal it."

Qatadah said: "Knowledge that is not spoken of is like a treasure that is not spent, and wisdom that is not expressed is like an idol standing that neither eats nor drinks. He used to say: 'Blessed is the knowledgeable speaker, and the attentive listener. This one learned knowledge and disseminated it, and that one heard good and retained it.'"

The Prophet (PBUH) said: ("Whoever conceals knowledge from its people will be bridled with a bridle of fire.")

'Ali (RA) said: "Allah did not obligate the ignorant to learn until He obligated the knowledgeable to teach."

{Then they cast it behind their backs and sold it for a little price. Wretched is that for which they sold it.}

This means they did not observe it or pay attention to it. Casting it behind the back is like discarding it and ceasing to regard it. Its opposite is placing it before one's eyes and keeping it in view.

The phrase {wa ishtaraw bihi thamanan qalīlan} (and sold it for a little price) means they concealed the truth so they could attain some worldly gain. Therefore, whoever does not make the truth plain to the people and conceals some of it for a corrupt purpose—whether to facilitate matters for the oppressors, to please their hearts, to gain a benefit, out of Taqiyyah (dissimulation due to fear), or out of stinginess regarding knowledge—falls under this severe warning.

{Do not think that those who rejoice in what they have done and love to be praised for what they have not done—do not think them safe from the punishment, and for them is a painful punishment. And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.}