And when he concluded the speech with the reference to their desires by saying: "their desires," it indicated their knowledge of the truth of this transformation implicitly, just as he made it clear by explicitly informing them. He reiterated the emphasis on informing them about what they possess in this matter of certainty, hinting at what they concealed of obstinacy that necessitates their persistence in corruption. He said, implying it in a manner that is suitable for the Prophet, blessings and peace be upon him, to honor this knowledge by attributing the giving to Him, glorified and exalted is He: "Those to whom We have given the Book," meaning: by virtue of the greatness that they are aware of. "They recognize it," meaning: the transformation that includes an increase in their certainty of the truthfulness of the Messenger, blessings and peace be upon him, and the completeness of their knowledge of it. "As they recognize their own children," they do not doubt the truth of that in any way due to the clarity of its signs among them. Because they know the Messenger, blessings and peace be upon him, with all his attributes, with a knowledge that they do not doubt, as it is from Allah, whose words are without contradiction. Thus, they came to know the correctness of this transformation through this knowledge, just as they do not doubt anything that leads to the knowledge of their children due to their close association with them. The result is that their knowledge of his Prophethood increases their knowledge of the truth of the transformation. Their understanding of the matter of the transformation confirms their belief in the truth of his Prophethood, as it is among what has been established from it. For this reason, al-Harali said: In informing them, they confirm what they have witnessed of his matter. For the one who knows a thing is the one who has a clear perception of it through evidence, then denies it due to its ambiguity to him, then recognizes it for a certainty that he mentioned due to its previous appearance in his perception. Therefore, the meaning of knowledge is related to the senses and the vision of the heart, which is more complete than the knowledge derived from reasoning. And it is not permissible in the attributes of the truth due to its meaning of the condition of the indefinite. For this reason, it is said that knowledge is a boundary between two types of knowledge: knowledge based on the witnessing of things through their initial signs, and knowledge that is lesser, which infers things through their indicators. And in it, the comparison to children indicates the continuity of their knowledge of him, entity by entity, until his appearance. Even if the only witness against them were their departure from their land of Sham to the place of hardships in the land of Hijaz in anticipation and waiting for him. "So when there came to them what they recognized, they disbelieved in it" [Al-Baqarah: 89]. And he drew the example by mentioning children due to the intense care of the parent for their child, as it is closely tied to their heart. Thus, it indicates the intensity of their attachment to him before his being. "And indeed a group of them," meaning: the people of the Book, "certainly conceal the truth," meaning: they hide it and do not declare it.

And when it is not necessary for them to have knowledge of it, nor is it necessary for their knowledge of it to require its presence at the time of concealment, He said: "And they know" meaning: it is true and that they are sinful for concealing it. So He made them into categories: one category knows it and follows it, and another category knows it and denies it as in its understanding. And a group that knows it and conceals it; and in specifying this group with knowledge, there is an indication of the distinction between the state of one who knows and the state of one who is aware. Therefore, they were three categories: a steadfast knower, a denier who is the worst of them, and a concealing scholar who is akin to him. And in the example of their concealing and knowing, there is an indication of their persistence in knowledge and their persistence in concealment.