2:160 Al-Baqara (The Cow)

{ إِلَّا الَّذِينَ تَابُوا } أي رجعوا عما هم عليه من الذنوب, ندما وإقلاعا, وعزما على عدم المعاودة { وَأَصْلَحُوا } ما فسد من أعمالهم، فلا يكفي ترك القبيح حتى يحصل فعل الحسن. ولا يكفي ذلك في الكاتم أيضا, حتى يبين ما كتمه, ويبدي ضد ما أخفى، فهذا يتوب الله عليه, لأن توبة الله غير محجوب عنها، فمن أتى بسبب التوبة, تاب الله عليه, لأنه { التَّوَّابُ } أي: الرجاع على عباده بالعفو والصفح, بعد الذنب إذا تابوا, وبالإحسان والنعم بعد المنع, إذا رجعوا، { الرَّحِيمُ } الذي اتصف بالرحمة العظيمة, التي وسعت كل شيء ومن رحمته أن وفقهم للتوبة والإنابة فتابوا وأنابوا, ثم رحمهم بأن قبل ذلك منهم, لطفا وكرما, هذا حكم التائب من الذنب.

استثنى الله تعالى من هؤلاء من تاب إليه فقال "إلا الذين تابوا واصلحوا وبينوا" أي رجعوا عما كانوا فيه وأصلحوا أعمالهم وبينوا للناس ما كانوا يكتمونه "فأولئك أتوب عليهم وأنا التواب الرحيم" وفي هذا دلالة على أن الداعية إلى كفر أو بدعة إذا تاب إلى الله تاب الله عليه وقد ورد أن الأمم السابقة لم تكن التوبة تقبل من مثل هؤلاء منهم ولكن هذا من شريعة نبي التوبة ونبي الرحمة صلوات الله وسلامه عليه ثم أخبر تعالى عمن كفر به وأستمر به الحال إلى مماته بأن "عليهم لعنة الله والملائكة والناس أجمعين خالدين فيها" أي في اللعنة التابعة لهم إلى يوم القيامة ثم المصاحبة لهم فى نار جهنم التي "لا يخفف عنهم العذاب" فيها أى لا ينقص عماهم فيه "ولا هم ينظرون" أي لا يغير عنهم ساعة واحدة ولا يفتر بل هو متواصل دائم فنعوذ بالله من ذلك قال أبو العالية وقتادة إن الكافر يوقف يوم القيامة فيلعنه الله ثم تلعنه الملائكة ثم يلعنه الناس أجمعون.

The Eternal Curse for Those Who hide Religious Commandments

These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the Books that He revealed to His Messengers. Abu Al-`Aliyah said that these Ayat, "were revealed about the People of the Scripture who hid the description of Muhammad ." Allah then states that everything curses such people for this evil act. Certainly, just as everything asks for forgiveness for the scholar, even the fish in the sea and the bird in the air, then those who hide knowledge are cursed by Allah and by the cursers. A Hadith in the Musnad, narrated through several chains of narrators, that strengthens the overall judgment of the Hadith, states that Abu Hurayrah narrated that Allah's Messenger ﷺ said:

«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»

(Whoever was asked about knowledge that one has, but he hid it, then a bridle made of fire will be tied around his mouth on the Day of Resurrection.)

It is also recorded by Al-Bukhari that Abu Hurayrah said, "If it was not for an Ayah in Allah's Book, I would not have narrated a Hadith for anyone:

إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيِّنَـتِ وَالْهُدَى

(Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down,)"

Mujahid said, "When the earth is struck by drought, the animals say, `This is because of the sinners among the Children of Adam. May Allah curse the sinners among the Children of Adam."'

Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that

وَيَلْعَنُهُمُ اللَّـعِنُونَ

(and cursed by the cursers) means that the angels and the believers will curse them. Moreover, a Hadith states that everything, including the fish in the sea, asks for forgiveness for the scholars. The Ayah (2:159 above) states that those who hide the knowledge will be cursed, (in this life and) on the Day of Resurrection, by Allah, the angels, all humanity, and those who curse (including the animals) each in its own distinct way. Allah knows best.

From this punishment, Allah excluded all who repent to Him:

إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ

(Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).)

This Ayah refers to those who regret what they have been doing and correct their behavior and, thus, explain to the people what they have been hiding.

فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

(These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.)

This Ayah also indicates that those who used to call to innovation, or even disbelief, and repent to Allah, then Allah will forgive them. Allah afterwards states that those who disbelieve in Him and remain in this state until they die, then:

أُولَـئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلـئِكَةِ وَالنَّاسِ أَجْمَعِينَ

خَـلِدِينَ فِيهَآ

(it is they on whom is the curse of Allah and of the angels and of mankind, combined. They will abide therein (under the curse in Hell).)

Therefore, they will suffer the eternal curse until the Day of Resurrection and after that in the fire of Jahannam, where,

لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ

(their punishment will neither be lightened)

Hence, the torment will not be decreased for them,

وَلاَ هُمْ يُنظَرُونَ

(nor will they be reprieved.)

The torment will not be changed or tempered for even an hour. Rather, it is continuous and eternal. We seek refuge with Allah from this evil end.

Cursing the Disbelievers is allowed

There is no disagreement that it is lawful to curse the disbelievers. `Umar bin Al-Khattab and the Imams after him used to curse the disbelievers in their Qunut (a type of supplication) during the prayer and otherwise. As for cursing a specific disbeliever, some scholars stated that it is not allowed to curse him, because we do not know how Allah will make his end. Others said that it is allowed to curse individual disbelievers. For proof, they mention the story about the man who was brought to be punished repeatedly for drinking (alcohol), a man said, "May Allah curse him! He is being brought repeatedly (to be flogged for drinking)." Allah's Messenger ﷺ said:

«لَا تَلْعَنْهُ فَإِنَّه يُحِبُّ اللهَ وَرَسُولَه»

(Do not curse him, for he loves Allah and His Messenger).

This Hadith indicates that it is allowed to curse those who do not love Allah and His Messenger . Allah knows best.

Except those that repent turning back from such deeds and make amends in their actions and show clearly what they were concealing — them I shall turn relenting accepting their repentance; I am the Relenting the Merciful to believers.

As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said:

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِ‌يقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿146﴾

"Those whom We have given the Book recognize him (The Holy Prophet) as they recognize their own sons. And, in fact, a group of them does conceal the truth while they know."

Now the text, in order to conclude the subject, warns those who not only conceal the truth but, going further ahead in obstinacy, persist in their effort. The ultimate fate of this senseless persistence being all too obvious, Allah Almighty still extends the promise of His mercy and forgiveness to those who repent and reflect on what they did, retrace their steps and correct their negative attitude towards divine truth and, in order to demonstrate their positive stand, come forward and state the truth clearly and publicly. The natural consequence of such a reformed attitude would be that they will enter the fold of Islam believing in Allah and His prophet, which is the touchstone for any disbeliever's honest change of heart.

The duty of spreading the Islamic Knowledge

Verse 159 above stated that concealing from people clear signs and guidance revealed by Allah Almighty is a terrible crime which earns the curse of Allah Almighty Himself, as well as that of His entire creation. Let us point out to some injunctions that issue forth from this verse:

1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:

من سٔل عن علم یعلمہ فکتمہ الجمہ اللہ یوم القیامہ بلجام من النار

"Anyone who is asked about something (of religion) which he knows would, in the event that he conceals it, be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and ` Amr ibn al-'As and reported by Ibn Majah - Qurtubi)

According to the fuqaha' فقہاء (Muslim jurists), this warning applies to a person who is the only one available in a given situation. If there are other knowledgeable persons present, he has the option of suggesting that the issue may be discussed with an ` alim who knows. (Qurtubi and Jassas)

2. Another very important rule that emerges from here is that one who himself does not possess the sound knowledge of religious injunctions and rulings should not try to explain them.

3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall a prey to some misunderstanding. This will not be considered as 'concealment of knowledge' since what is not allowed is the concealment of clear guidance given in the Qur'an and Sunnah which it is rather necessary to disclose and disseminate widely. The expression مِنَ الْبَيِّنَاتِ وَالْهُدَى of clear signs and guidance" in this verse releases a strong suggestion to this effect. It was about such questions that the blessed Companion ` Abdullah ibn Masud ؓ had said: 'If you recite ahadith which people do not understand fully, you will be throwing them into a nest of discord.' (Qurtubi)

As reported in Sahih al-Bukhari, Sayyidna ` Ali ؓ has said: 'Disclose to the common people only that much of knowledge as they have the capacity to understand. Do you want them to deny Allah and His Messenger ﷺ ?' For, anything beyond their comprehension would breed doubts in their minds and the possibility is there that they may refuse to accept it.

This leads us to the rule that it is the responsibility of an alim عالِم ، a religious scholar or a guide, to talk to people after he has assessed their ability to receive what is to be communicated. Such questions should not be brought up before a person who is likely to fall in error or misunderstanding. It is for this reason that Muslim jurists, while discussing such questions in writing, conclude with a standard warning tag of ھذا مما یعرف ولا یعرف which means that the question under discussion is sensitive, therefore, a scholar should limit it to his comprehension and refrain from broadcasting it in public. It is reported that the Holy Prophet ﷺ has said:

لا تمنعوا الحکمۃ اھلھا فتظلموھم ولاتضعوھافی غیر اھلھا فتظلموھا

"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."

In view of these details, Imam al-Qurtubi (رح) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi' مبتدی) who, being a combination of the heretic and the schismatic, invites people to his misleading ideas - should not be initiated into the Islamic disciplines unless it is absolutely ascertained that such teaching would correct his thinking.

Similarly, the executive authority of a time should not be given rulings which they could misuse to unleash a reign of terror over their citizens. Similarly again, the 'leaves' (rukhsah رُخصہ ) given in religious injunctions and the stratagems (hilah, plural: hiyal) should not be brought forth in public unnecessarily lest people get used to being 'excuse-seekers' while acting upon the injunctions of the faith. (Qurtubi)

The Hadith is equal to the Qur'an by implication

The blessed Companion Abu Hurayrah ؓ ، as reported in the Sahih of Al-Bukhari, has said: 'If this verse of the Qur'an was not there, I would have not related a single hadith before you.' The verse referred to here is the present verse which carries the warning of curse on concealment of knowledge. Some other Companions, may Allah be pleased with them, have been reported to have used similar words while narrating Hadith.

These narrations tell us that in the view of the blessed Companions, the Hadith of the Holy Prophet ﷺ enjoys some privileges mentioned in relation to the Qur'an. It may be noted that the verse in question warns those who may conceal what has been revealed in the Holy Qur'an; it does not mention Hadith as such. But, the blessed Companions ruled that the Hadith of the Holy Prophet ﷺ was covered under this reference to the Qur'an and that is why they thought that concealing the Hadith would also put them under this warning.

The evil consequences of some sins

The exact words of the Holy Qur'an in وَيَلْعَنُهُمُ اللَّاعِنُونَ :'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid and ` Ikrimah have said that this absence of specification suggests that they are cursed by everything and every living being, so much so, that all animals and insects join in since their misdeeds hurt all created life forms. This is supported by a hadith from the blessed Companion, Bard' ibn ` Azib where the Holy Prophet ﷺ has been reported to have said that the word al-la` inun اللَّاعِنُون ('those who curse' ) refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah)