And when it was established that some of the people of the Book conceal what they know of this, He followed and concluded what He had stated with the attributes of gratitude and knowledge, encouraging and warning that He thanks whoever does what He has prescribed for him and knows whoever conceals it, even if his action is subtle. If he exaggerates in his concealment, the speech turned to reproaching the hypocrites among them and those who openly curse them for concealing what they know of the truth. Since all of this is, in reality, their stories, and the departure to other than it is merely an extension of the wise and clear style, for this Book is guidance. The context indicates that the estimation after 'Grateful, Knowing' [Al-Baqarah: 158] and whoever brings about evil, then Allah is Knowing and Powerful, thus it connected with the resumption of His saying in a manner that encompasses them and others: 'Indeed, those who conceal' clarifying their punishment 'what We have revealed' meaning: by Our greatness. Al-Harali said: This verse is thus integrated in its conclusion to this address with what has preceded in its beginning from His saying: 'And do not mix truth with falsehood and conceal the truth while you know' [Al-Baqarah: 42]. So the beginning was specific, and the conclusion was general, so that what is in the Book of Allah is a matter in accordance with what was the matter of Muhammad, blessings and peace be upon him, and of those who preceded him from the messengers, to apply the matter to creation, beginning and ending, in one application, thus encompassing every concealer from the first and the last. - Ended - 'From the clear signs' meaning: those which the listener, who is free from whims in understanding them, does not need anything with them. Al-Harali said: Thus, in understanding it, in concealing what is hidden of knowledge from minds that have not reached it. - Ended - 'And guidance' meaning: that which is intended to lead whoever loves it to a straight path. And when the aim was to warn against concealment at some time, even if it is little, He affirmed the connection and said: 'After what We have clarified' meaning: by what We have of greatness 'for the people' meaning: those who are in the lowest ranks of the addressed, and therein is a great reproach for the Children of Israel, for they are among the most significant intended by that for concealing what they have. Al-Harali said: Because those referred to as the people are from the younger ages of hearts for what he mentioned of their weakness, and most of what is specified by it, as has been previously mentioned, are the kings and leaders of tribes and their followers who have been adorned with the love of desires. - Ended - 'In the Book' meaning: the one that encompasses all good. Al-Harali said: What Allah, glorified and exalted is He, has clarified in the Book cannot be concealed, for what has been mentioned is that the Book contains the rulings and limits, unlike what is specific to the criterion or rises to the rank of the Qur'an. - Ended.

And when the present tense indicates continuous renewal, and the persistent insistence related to death indicates a bad nature, the conjunction of the cause was dropped as a reference to their deserving of disgrace in the matter itself without regard to a cause. So He said: ﴿Those﴾ meaning: the distant, the hated ﴿Allah curses them﴾ meaning: the Most Great King expels them with disgrace and humiliation ﴿and the cursers curse them﴾ meaning: everyone from whom a curse is valid; meaning: they are prepared for that, then it will occur for them in action when the veil is lifted. And cursing is the removal of something to the lowest of its places until it is in rank like the action of the common people, as said by al-Harali. More specifically and more easily understood, it can be said: since the hardest patience is that which is upon the loss of the beloved from familiarity, safety, and abundance, and knowledge is established that the enmity of the disbelievers towards them will lead to their being tested by that, He followed the verse of patience with His saying: ﴿And do not say﴾ [Al-Baqarah: 154] the two verses. It is as if it was said: And do not say such and such, for jihad will certainly be prescribed upon you in general ﴿And We will surely test you﴾ [Al-Baqarah: 155] in it ﴿with something of fear﴾ [Al-Baqarah: 155] the verse, because the Safa and Marwah are among the rites of Allah (p-276) and your reaching them is prohibited by the disbelievers. Therefore, fighting them is necessary in the conquest, and it has been customary in fighting with such a trial.