Verse 42 of Surah Al-Baqarah, as part of Divine address to the Children of Israel, explicitly forbids the mixing of truth with falsehood and the concealment of truth, thereby elucidating one of the fundamental principles of the ethical and educational system of the Holy Quran. This verse, emphasising the responsibility of religious scholars and elites in preserving truth and refraining from distortion and justification, draws attention to the psychological and sociological challenges related to the misuse of religious knowledge. The present treatise, adopting a scientific and systematic approach, analyses and expounds upon the content of this verse, presenting all points the lectures in full detail. The structure of the text is designed to suit specialised audiences and academic environments and to serve as a comprehensive resource in the field of Quranic exegesis.
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ
Do not mix the truth with falsehood, nor conceal the truth while you know [it].
This verse, in a clear and explicit language, prohibits two reprehensible acts: mixing truth with falsehood and concealing the truth. Although the address of the verse is to the Children of Israel, its message, due to the universality of the Quran, encompasses all humankind, especially scholars and elites.
One of the prominent features of Quranic addresses is the interplay of general and specific reflection, which is clearly observed in verse 42 of Surah Al-Baqarah. This pattern means that sometimes a general address to a specific group, such as the Children of Israel, applies to all individuals, while at other times a specific address to the elites carries general messages.
In verses such as O Children of Israel (verse 40, Surah Al-Baqarah) and And believe in what I have sent down (verse 41), the address is generally to the Children of Israel, but the specific intent refers to the scholars, elites, and leaders of that people. This address highlights the responsibility of the elites in guiding society and accepting the truth, since they, due to their knowledge and social influence, have a deeper impact on societal behaviour.
In verse 41, with the phrase And do not sell My signs for a small price, the address is specifically to the scholars of the Children of Israel, but its message extends to all those who might distort Divine verses for personal gain. This inclusiveness underscores the general responsibility to preserve the sanctity of Divine verses.
In verse 42, the specific address is to those who have the ability to mix truth with falsehood and conceal the truth, namely the scholars and elites. However, the message of the verse is general, encompassing all individuals, including ordinary people and other nations. This comprehensiveness reflects the Qurans invitation to preserve truth and avoid distortion at all levels of society.
The structural analysis of verse 42 of Surah Al-Baqarah shows that Quranic addresses, by employing the pattern of general and specific reflection, present Divine messages in a flexible and comprehensive manner. This characteristic highlights the responsibility of religious elites in guiding society and preserving truth, while inviting all to avoid distortion and concealment of truth.
The word Labs in Arabic means conventional and reasonable covering, as used in the verse They are clothing for you and you are clothing for them (verse 187, Surah Al-Baqarah), indicating a praiseworthy protection and covering. In contrast, Lubs refers to a reprehensible covering accompanied by deceit, trickery, and illusion.
هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ
They are clothing for you and you are clothing for them.
In verse 42, the context of and do not conceal the truth indicates that the meaning of Talbis is a reprehensible covering, i.e., creating illusion, deceit, and trickery, not the conventional covering.
Talbs and concealment of truth are psychological and sociological tools used to undermine thoughts and individuals. This process occurs in three stages: 1) creating doubt (Talbs), 2) denial, and 3) concealment. These stages are logical but, when abused, become diabolical.
Logically, doubt serves as a prelude to certainty or denial. One who introduces doubt may reach certainty through reason; however, abusing this process to destroy truth is reprehensible and satanic. The Holy Quran condemns such behaviour by forbidding Talbs and concealment.
Talbs has occurred in non-Quranic divine scriptures, especially among Jews and Christians, in various forms such as distortion of verses, shifting meanings, creating doubt about the object (e.g., denial of the prophethood of the Noble Prophet), concept, time, or region. These behaviours were motivated by personal interest preservation and prevention of social or material status loss.
For example, some, by creating doubt about the time or region of prophethood, claimed that the Noble Prophet (peace be upon him) was sent only for the Arabs or for a specific period. These instances demonstrate misuse of religious status to distort truth.
In modern times, examples of Talbs can be found in works that employ inappropriate comparisons, such as equating Cyrus with the Noble Prophet (peace be upon him), thereby sowing doubt in the faith of audiences. These works, exploiting cultural and media tools, undermine religious truth and can even weaken the faith of steadfast believers.
The linguistic and semantic analysis of verse 42 of Surah Al-Baqarah reveals the depth of the Qurans prohibition of Talbs and concealment of truth. The distinction between Labs and Lubs, combined with the context of concealment, indicates condemnation of distortion and doubt creation. Psychologically and sociologically, the verse identifies mechanisms for destroying thoughts and individuals and warns against the abuse of religious knowledge.
Literature and logic are two fundamental tools for understanding the Book and the Tradition. Literature organises the structure of words, and logic discriminates meanings. A scholar lacking these two sciences cannot achieve independent reasoning (ijtihd) or profound analysis. Moreover, philosophy, as the theoretical basis of jurisprudential principles, is essential for analysis and ijtihd. The absence of philosophy reduces jurisprudential principles to a superficial level and deprives the scholar of precise understanding.
Knowledge transcends mere information. Memorising information without the capacity to generate knowledge holds no scientific value. Scholars confined to memorised content cannot present profound intellectual and cultural content and lack creativity and innovation.
Psychology and sociology, as applied sciences, are necessary for realistic understanding of religious and social issues. However, imported knowledge in these fields, due to lack of compatibility with native culture, proves inefficient. Desired Quranic psychology and sociology must be derived from the Book and Tradition and harmonise with the cultural and religious realities of society.
