Tafsir al-SadiAbd al-Rahman al-Sadi’

(187–188) “And when Allah took a solemn covenant from those who were given the Scripture: ‘You must make it clear to the people and must not conceal it.’ But they cast it behind their backs and exchanged it for a paltry price. How wretched is what they purchase! * Never think that those who rejoice in what they have perpetrated and love to be praised for what they have not done—never think them safe from punishment. Theirs will be a painful punishment.”

A covenant is a weighty, binding pledge. Allah Most High exacted this covenant from everyone to whom [Allah] gave the Scriptures and imparted knowledge: they must explain to people whatever they need from what Allah has taught them and must not conceal it or withhold it from them, especially when asked or when circumstances require an explanation. Everyone who possesses knowledge must, in such a situation, make it clear and distinguish truth from falsehood.

Those granted success fulfilled this covenant in the fullest manner. They taught people from what Allah had taught them, seeking their Lord’s pleasure, out of compassion for creation and fear of the sin of concealment.

As for those who were given the Scripture—the Jews, the Christians, and those who resemble them—they cast these pledges and covenants behind their backs and paid them no heed. They concealed the truth and displayed falsehood, daring to violate what Allah has made sacred and disregarding the rights owed to Allah and to His creatures. In exchange for this concealment, they acquired only a paltry price: whatever petty positions of leadership and meager wealth they might obtain—if they obtained anything at all—from their lowly followers who pursue their whims and prefer their desires to the truth.

“How wretched is what they purchase!” For it is the basest compensation, whereas what they forsook—making the truth clear, which contains eternal happiness and the interests of both religion and worldly life—is among the greatest and noblest of aims. Their choosing the base and worthless over the lofty and precious was due only to their wretched lot, their abasement, and their being fit for nothing beyond that for which they were created.

Then Allah Most High says: “Never think that those who rejoice in what they have perpetrated”—that is, reprehensible deeds and falsehood in word and deed—“and love to be praised for what they have not done”—that is, for good they did not do and truth they did not speak. They thus combine doing and uttering evil, rejoicing in it, and wishing to be praised for good they did not do.

“Never think them safe from punishment”—that is, in a place where they can escape it and remain safe from it. Rather, they have deserved it and will ultimately reach it. Hence He says: “Theirs will be a painful punishment.”

Included in this noble verse are those among the People of the Scripture who rejoiced in the knowledge they possessed but did not submit to the Messenger, claiming that they were in the right both in their position and in their claims. It likewise includes everyone who introduces a religious innovation in word or deed, rejoices in it, calls others to it, and claims ⦗161⦘ that he is right while others are wrong, as is indeed the case with the people of religious innovation.

By implication, the verse also indicates that someone who loves to be praised and commended for the good he has done and for following the truth—provided that his intention is not ostentation or the pursuit of renown—is not blameworthy. Rather, this is something desirable with which Allah has informed us that He rewards those who excel in their deeds and words. He bestowed it as a reward upon the elect of His creation, and they asked Him for it. Thus Abraham, peace be upon him, said: “Grant me an honorable mention among later generations.” Allah also said: “Peace be upon Noah among all peoples! Indeed, this is how We reward those who do good.” The servants of the Most Merciful likewise said: “Make us an example for those who fear You.” This is among the Creator’s blessings and favors to His servant, for which gratitude is required.

﴿١٨٧ - ١٨٨﴾ ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلا فَبِئْسَ مَا يَشْتَرُونَ * لا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ . الميثاق هو العهد الثقيل المؤكد، وهذا الميثاق أخذه الله تعالى على كل من أعطاه [الله] الكتب وعلمه العلم، أن يبين للناس ما يحتاجون إليه مما علمه الله، ولا يكتمهم ذلك، ويبخل عليهم به، خصوصا إذا سألوه، أو وقع ما يوجب ذلك، فإن كل من عنده علم يجب عليه في تلك الحال أن يبينه، ويوضح الحق من الباطل. فأما الموفقون، فقاموا بهذا أتم القيام، وعلموا الناس مما علمهم الله، ابتغاء مرضاة ربهم، وشفقة على الخلق، وخوفا من إثم الكتمان. وأما الذين أوتوا الكتاب، من اليهود والنصارى ومن شابههم، فنبذوا هذه العهود والمواثيق وراء ظهورهم، فلم يعبأوا بها، فكتموا الحق، وأظهروا الباطل، تجرؤا على محارم الله، وتهاونا بحقوق الله، وحقوق الخلق، واشتروا بذلك الكتمان ثمنا قليلا وهو ما يحصل لهم إن حصل من بعض الرياسات، والأموال الحقيرة، من سفلتهم المتبعين أهواءهم، المقدمين شهواتهم على الحق، ﴿فبئس ما يشترون﴾ لأنه أخس العوض، والذي رغبوا عنه -وهو بيان الحق، الذي فيه السعادة الأبدية، والمصالح الدينية والدنيوية- أعظم المطالب وأجلها، فلم يختاروا الدنيء الخسيس ويتركوا العالي النفيس، إلا لسوء حظهم وهوانهم، وكونهم لا يصلحون لغير ما خلقوا له. ثم قال تعالى: ﴿لا تحسبن الذين يفرحون بما أتوا﴾ أي: من القبائح والباطل القولي والفعلي. ﴿ويحبون أن يحمدوا بما لم يفعلوا﴾ أي: بالخير الذي لم يفعلوه، والحق الذي لم يقولوه، فجمعوا بين فعل الشر وقوله، والفرح بذلك ومحبة أن يحمدوا على فعل الخير الذي ما فعلوه. ﴿فلا تحسبنهم بمفازة من العذاب﴾ أي: بمحل نجوة منه وسلامة، بل قد استحقوه، وسيصيرون إليه، ولهذا قال: ﴿ولهم عذاب أليم﴾ . ويدخل في هذه الآية الكريمة أهل الكتاب الذين فرحوا بما عندهم من العلم، ولم ينقادوا للرسول، وزعموا أنهم هم المحقون في حالهم ومقالهم، وكذلك كل من ابتدع بدعة قولية أو فعلية، وفرح بها، ودعا إليها، وزعم ⦗١٦١⦘ أنه محق وغيره مبطل، كما هو الواقع من أهل البدع. ودلت الآية بمفهومها على أن من أحب أن يحمد ويثنى عليه بما فعله من الخير واتباع الحق، إذا لم يكن قصده بذلك الرياء والسمعة، أنه غير مذموم، بل هذا من الأمور المطلوبة، التي أخبر الله أنه يجزي بها المحسنين له الأعمال والأقوال، وأنه جازى بها خواص خلقه، وسألوها منه، كما قال إبراهيم ﵇: ﴿واجعل لي لسان صدق في الآخرين﴾ وقال: ﴿سلام على نوح في العالمين، إنا كذلك نجزي المحسنين﴾ وقد قال عباد الرحمن: ﴿واجعلنا للمتقين إماما﴾ وهي من نعم الباري على عبده، ومننه التي تحتاج إلى الشكر.

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