Source: Ibn Kathir
The Prohibition of hiding the Truth and distorting It with Falsehood
Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,
(And mix not truth with falsehood, nor conceal the truth while you know (the truth)).
So Allah forbade them from two things; He ordered them to make the truth known, as well as explaining it. Ad-Dahhak said that Ibn `Abbas mentioned the Ayah,
(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies.'' Qatadah said that,
(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,
(while you know (the truth).) that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah.''
Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
(nor conceal the truth while you know (the truth).) means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have.''
It is possible that it means, "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims.''
(And perform As-Salat and give Zakah, and bow down along with Ar-Raki`in.)
Muqatil said, "Allah's statement to the People of the Book,
(And perform As-Salah) commands them to perform the prayer behind the Prophet,
(and give Zakah) commands them to pay the Zakah, and
(and bow down along with Ar-Raki`in) commands them to bow down with those who bow down among the Ummah of Muhammad. Allah, therefore, commands the People of the Book to be with, and among the Ummah of Muhammad .'' In addition, Allah's statement,
(And bow down along with Ar-Raki`in) means, "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer.''
Many scholars said that this Ayah (2:43) is proof for the obligation of performing the prayer in congregation (for men only). I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing.
The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness
Allah said, "How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to And you read Allah's Book (the Tawrah) and know what it promises to those who do not fulfill Allah's commandments.
(Have you then no sense) of what you are doing to yourselves so that you might become aware of your slumber and restore your sight from blindness'' `
Abdur-Razzaq said that Ma`mar stated that Qatadah commented on Allah's statement,
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practice it) yourselves,) "The Children of Israel used to command people to obey Allah, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allah reminded them of this fact.''
As-Suddi said similarly. Ibn Jurayj said that the Ayah:
(Enjoin you Al-Birr on the people) "Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command.''
Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
(And you forget yourselves,) means, "You forget to practice it yourselves,
While you recite the Scripture (Tawrah)! Have you then no sense) You forbid the people from rejecting the prophethood and the covenant that you have mentioned with you in the Tawrah, while you yourselves have forgotten it, meaning that `you have forgotten the covenant that I made with you that you will accept My Messenger. You have breached My covenant, and rejected what you know is in My Book.' ''
The Support that comes with Patience and Prayer
Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqatil bin Hayan said that this Ayah means, "Utilize patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting.'' There are similar texts reported from Mujahid. Al-Qurtubi and other scholars commented, "This is why Ramadan is called the month of patience,'' as is mentioned in the Hadith literature. It was also said that `patience' in the Ayah means, refraining from evil, and this is why `patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abi Hatim narrated that `Umar bin Al-Khattab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allah.''
Allah then said,
(And As-Salah (the prayer).)
The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;
(Recite (O Muhammad ) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed) (29:45).
(And truly, it is extremely heavy and hard) refers to prayer
Also, Allah said,
(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter and) in this world.) (41:34-35)
meaning, this advice is only implemented by those who are patient and the fortunate. In any case, Allah's statement here means, prayer is `heavy and burdensome',
(except for Al-Khashi`in.)
Ibn Abi Talhah reported that Ibn `Abbas commented on this Ayah, "They (Al-Khashi`in) are those who believe in what Allah has revealed.''
(They are those who are certain that they are going to meet their Lord, and that unto Him they are going to return.) continues the subject that was started in the previous Ayah. Therefore, the prayer, or the advice to observe it is heavy,
(except for Al-Khashi`in. (They are those) who are certain (Yazunnuna) that they are going to meet their Lord,) meaning, they know that they will be gathered and face their Lord on the Day of Resurrection,
(and that unto Him they are going to return.) meaning, their affairs are all subject to His will and He justly decides what He wills. Since they are certain that they will be returned to Allah and be reckoned, it is easy for them to perform the acts of obedience and refrain from the prohibitions.
Reminding the Children of Israel that They were preferred above the Other Nations
Allah reminds the Children of Israel of the favors that He granted their fathers and grandfathers, how He showed preference to them by sending them Messengers from among them and revealing Books to them, more so than any of the other previous nations.
Similarly, Allah said,
(And We chose them (the Children of Israel) over the `Alamin, (nations) with knowledge.) (44:32)
(and that I preferred you over the `Alamin) means, "The kingship, Messengers, and Books that were granted to them, instead of granting such to the other kingdoms that existed during their time, for every period there is a nation.''
(48) And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped.
After Allah reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection.
After Allah reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection.
(And fear a Day) meaning, the Day of Resurrection,
(When a person shall not avail another) meaning, on that Day, no person shall be of any help to another.
(O mankind! Have Taqwa of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father) (31: 33).
This indeed should serve as a great warning that both the father and the son will not be of help to each other on that Day.
Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers
Allah said,
(nor will intercession be accepted from him) meaning, from the disbelievers.
(nor will compensation be taken from him) means, that Allah does not accept the disbelievers to ransom themselves.
(So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved. Your abode is the Fire. That is your Mawla (friend ـ proper place)) (57:15).
Allah stated that if the people do not believe in His Messenger and follow what He sent him with, then when they meet Him on the Day of Resurrection, after remaining on the path of disbelief, their family lineage and/or the intercession of their masters will not help them at all. It will not be accepted of them, even if they paid the earth's fill of gold as ransom.
(nor will they be helped.) means, "no person shall get angry - or anxious - on their behalf and offer them any help, or try to save them from Allah's punishment.'' As stated earlier on that Day, neither the relative, nor persons of authority will feel pity for the disbelievers, nor will any ransom be accepted for them. Consequently, they will receive no help from others and they will be helpless themselves.
(nor will they be helped.) meaning, on that Day, they shall neither be helped by any helper nor shall anyone intercede on their behalf. No repeal or ransom will be accepted for them, all courtesy towards them will have ceased, along with any helpful intercession. No type of help or cooperation will be available for them on that Day. The judgment will, on that Day, be up to the Most Great, the Most Just, against whom no intercessor or helper can ever assist. He will then award the evil deed its kind and will multiply the good deeds.
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