Reading from the author's words while cross-checking the manuscripts: "And He described those against whom wrath was invoked as those who conceal the knowledge: sometimes by withholding it

The reader: "And He described those against whom wrath was invoked as those who conceal the knowledge: sometimes by withholding it, sometimes by exchanging its disclosure for worldly gain, and sometimes out of fear that they will be held accountable for what they have revealed of it, and this is a trial that has befallen certain groups".

The Shaykh :"Sometimes by withholding it" means he fears that if people know it, they will become scholars, and perhaps one of them will be equal to him or even more knowledgeable, so he says, "I must conceal the knowledge so that people do not learn it and become like you or better than you."
And sometimes by exchanging its disclosure for worldly gain, meaning he occupies himself with worldly matters or takes a worldly benefit in return for concealing the knowledge, whether that is through the means of dignitaries, rulers, ministers, or others.
The third is out of fear that they will be held accountable for what they have revealed of it, and this also happens frequently; may Allah grant us safety. He does not clarify the truth because if he did, they would hold him accountable. For example, he engages in a transaction involving usury or interest (riba), and this student of knowledge engages in a transaction involving usury or interest (riba) through a deceptive scheme, so he fears saying to people, "This is forbidden." What will they do? They will hold him accountable and say, "You do it." Or, for example, he establishes a principle that he thinks is correct, but then it is contradicted, and he does not clarify that it is contradicted, fearing that what? That they will hold him accountable and say, "How do you apply this principle in this place and not in that place?" And this also, unfortunately, is returned to great scholars through blind following (taqlid). For example, you find one arguing with a single hadith for one issue but not using it for another issue within that same hadith. I give an example of this: the Messenger of Allah (peace and blessings be upon him) said: and in another wording . Now, some of the scholars (may Allah have mercy on them) said: "A man does not perform the full ritual bath (ghusl) with the leftover water of a woman, but a woman does perform the full ritual bath (ghusl) with the leftover water of a man." The hadith is the same. In fact, the Sunnah indicates that a man performing the full ritual bath (ghusl) with the leftover water of a woman is permissible, for the Prophet (peace and blessings be upon him) performed the full ritual bath (ghusl) from a basin after one of his wives had performed the full ritual bath (ghusl) from it. You find that blind following (taqlid) or desire leads a person to contradict himself in his argumentation and in his establishment of principles. The important thing is that whoever follows this path is similar to whom? To the Jews, when some of them are alone with others, yes, and the truth is with you, and Muhammad is the Messenger of Allah of whom Jesus spoke and whose mention came in the Torah and the Gospel. They say this, and then when some of them are alone with others, they say, "Do you tell them what Allah has revealed to you so that they may argue with you before your Lord?" This interrogative is a rebuke, meaning, how do you speak to them about what Allah has revealed to you so that they may argue with you about it before your Lord? Do you not have reason? They are rebuked. Is it not reason to tell a person something that will be an argument against you? It is true that it is not reason, but it is more reasonable to tell him the truth and follow the truth. Yes.