"Surely, those who conceal what We have revealed of clear signs and guidance - even after We have explained them for people, in the Book, upon them Allah casts damnation, and curse them those who curse. Yet, those who repent and correct and declare, their repentance I accept. And I am the most Relenting, the most Merciful. Indeed, those who disbelieved and died while they were disbelievers; upon them is the curse of Allah, and of angels, and of all human beings together, remaining therein forever. Neither will the punishment be lightened for them, nor will they be given respite." (2:159-162)

As part of the debated issue of Qiblah 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 Sallallahu 'Alayhi Wasallam: Peace be upon him for whom the Ka'bah was appointed as the Qiblah. It was Verse 146, where it was said:



"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." (2:146)

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 'azza wa jal 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 Sallallahu 'Alayhi Wasallam: Peace be upon him said:



"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 (R.A.) and reported by Ibn Majah (ra) - Qurtubi)

According to the fuqaha' (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 - ra)

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: "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 Mas'ud Radhi-Allahu Anh: Allah be pleased with him 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 Radhi-Allahu Anh: Allah be pleased with him 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?' 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 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 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 Sallallahu 'Alayhi Wasallam: Peace be upon him has said:



"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 (ra) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi') 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) 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 (R.A.), as reported in the Sahih of Al-Bukhari (ra), has said: 'If this verse of the Qur'an were 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 Sallallahu 'Alayhi Wasallam: Peace be upon him 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 Sallallahu 'Alayhi Wasallam: Peace be upon him 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: 'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid (ra) and 'Ikrimah (ra) have said that this absence of specification suggests that they are cursed by every thing 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, Bara' ibn 'Azib (R.A.) where the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him has been reported to have said that the word al-la'inun ('those who curse') refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah)

Cursing an Individual is Not Permissible

From the words of the text: 'and died while they were disbelievers', commentators al-Jassas (ra), al-Qurtubi (ra) and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him has cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.

From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La'nah' (curse) means: 'to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la'nah" or 'curse'. (Ma'aariful Qur'aan)

» Posted by Seifeddine-M on 5th June 2011

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