Verse 147 of Surah Al-Baqarah, akin to a radiant gem within the constellation of Qur'anic knowledge, encompasses profound notions concerning the Divine truth, its origin, and the prophetic responsibilities. This verse, emphasising Divine veracity and forbidding persistent doubt, establishes a robust framework for comprehending the relationship between truth and the mission of the Holy Prophet (peace be upon him). In this treatise, through the aggregation of lecture content and exegetical analyses, an endeavour has been made to elucidate this verse in a scholarly, systematic, and elevated manner suitable for an audience specialised in Qur'anic sciences, Islamic theology, and philosophy of religion. The structure of this work is thematically segmented so that each section explores an aspect of the verses meanings in detail while maintaining literary richness through the use of refined allegories and metaphors.
الْحَقُّ مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
The truth is from your Lord; so be not of those who doubt.
Truth, within the epistemological system of the Holy Qur'an, constitutes a steadfast pillar upon which the entire edifice of Divine knowledge rests. This concept manifests in three forms: source-based, descriptive, and intrinsic. The source-based truth, signifying "that which is firm and established" (m yuthabbit), forms the foundational semantic layer of truth. The descriptive truth, contrasted with falsehood or falsehood, provides a criterion to assess the correctness and soundness of actions and beliefs. The intrinsic truth, exemplified in verses such as
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ (Surah Al-Hajj: 6)
, refers to the Divine Essence, the fountainhead of all truths.
The descriptive truth functions as a mirror reflecting human conduct, as demonstrated in verses like
فَرِيقًا حَقَّ عَلَيْهِمَا ضَلَالَةٌ (Surah Al-A'raf: 30)
and
حَقَّ عَلَيْهِ الْعَذَابُ (Surah Hud: 8)
, signifying deservedness based on deeds. This notion underpins the Divine system of recompense and punishment, wherein every action is accompanied by a commensurate consequence.
The concept of truth in verse 147 of Surah Al-Baqarah, akin to a pure spring, originates from the Lord and, in its descriptive instances, provides a standard for guidance and justice within society. This concept, through its source-based, descriptive, and intrinsic layers, reflects the comprehensiveness of the Qur'anic epistemological system.
The Holy Qur'an, emerging from the fabric of human existence, is neither an abstract philosophy nor ascetic mysticism. Its concepts, including truth, acquire significance within the context of society and human life. This book, like a mirror reflecting social realities, offers practical guidance for leading humanity amidst communal life.
Religious sciencessuch as mysticism, philosophy, and theologymust, like branches of the tree of existence, be intertwined with society and creation. Concepts such as truth derive their meaning solely through relation to empirical realities; otherwise, they devolve into mere imagination and pure abstraction. This intertwinement does not imply negative contamination but denotes existential determinations that manifest truth within the realm of creation.
The concept of truth, mentioned 284 times in the Qur'an, shines like a brilliant star within the heavens of Qur'anic knowledge. This frequency, across various source-based, descriptive, and intrinsic manifestations, illustrates the comprehensiveness of truth within the ontological system. Verses such as
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ (Surah Al-Baqarah: 42)
and
نَزَلَ عَلَيْكَ الْكِتَابُ بِالْحَقِّ (Surah Aal-Imran: 3)
designate truth as a Divine standard opposed to falsehood.
The Holy Qur'an, rooted in the soil of society, presents its concepts within the context of creation and human life. Truth, as a pivotal concept in this framework, serves not only as a standard for guidance but also unveils the necessity of connecting religious sciences with empirical realities.
The term Al-Mumtarn, derived from the root mara (to doubt), does not refer to ordinary scepticism but rather to persistent concern. In the Holy Prophet (peace be upon him), this concern was like a flame inflaming the heartan enduring anxiety for the guidance of the Ummah and the preservation of the religion.
The Prophets concern resembled waves striking the shore of the Ummahanxiety about deviation, apostasy, or the extinction of the faith. This concern was not imaginary but grounded in the social realities of early Islam. Verses such as
وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (Surah Al-Ma'idah: 67)
and
لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ (Surah Ash-Shu'ara: 3)
demonstrate this deep commitment to the guidance of the Ummah.
The Prophet, like a gardener striving for the growth of all saplings, desired universal faith; however, Divine will does not encompass the guidance of all:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ (Surah Al-Qasas: 56)
. This distinction was the source of the Prophets concern, prompting his relentless endeavour for guidance.
The prophetic concern, like a light shining in the darkness of the Ummah, manifests the profound responsibility of the Prophet regarding his mission. The prohibition against being among Al-Mumtarn is an exhortation to trust in Divine will, while the Prophets concern arises from his love for the guidance of the Ummah.
To comprehend the 284 occurrences of truth in the Qur'an, akin to a map detailing every angle of a city, scientific engineering and the compilation of a genealogical tree of its instances are required. This genealogy encompasses all aspects of truth in existence and necessitates the systematic production of knowledge within Qur'anic sciences.
Religious sciences, lacking modern scientific instruments, resemble a rudderless ship adrift in the sea of knowledge. This deficiency hinders systematic analysis of Qur'anic concepts such as truth and delays knowledge generation.
Traditional examples in religious sciences, such as Al-Kalm is either a noun, verb, or particle or Man is a rational animal, are like antiquated tools no longer effective. Due to a lack of logical precision, these examples lead to epistemological confusion.
Analysis of Qur'anic concepts, like constructing a building upon solid foundations, requires precise logical rules. For instance, dividing words into noun, verb, and particle should be analysed as two separate true propositions to avoid epistemic errors.
Reconstruction of religious sciences, like restoring an ancient edifice, requires modern scientific tools, logical analyses, and systematic research. Engineering the concept of truth is a path to reviving the capacities of Qur'anic sciences and avoiding epistemological extinction.
Traditional commentators, akin to gardeners content with old branches, have interpreted the addressees of
فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
as the community, whereas the verse explicitly addresses the Prophet (peace be upon him). This perspective requires revision.
The Holy Qur'an, like a teacher guiding a student, employs various verbs such as
فَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ (Surah Al-An'am: 14)
and
فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ (Surah Al-Qasas: 86)
in addressing the Prophet. These addresses reveal his responsibility in avoiding deviations.
Distinguishing addresses between the Prophet and the community is like improperly dividing fruit between a gardener and a garden, resulting in incomplete understanding of the verse. All addresses may relate to the Prophet, maintaining the verses semantic coherence.
Critiquing traditional exegeses, like rebuilding an old bridge, facilitates a more precise comprehension of Qur'anic verses. The direct address to the Prophet highlights his pivotal role in the mission and responsibility of guiding the Ummah.
Exaggeration in Wilaya (guardianship) is like a breeze turning into a storm, leading to epistemological deviation and polytheism. The infallible saints (Ahl al-Bayt), as the lamp of guidance and ark of salvation, serve as instruments of creation for guidance, but in relation to the Truth, they are created beings devoid of intrinsic existence.
Intrinsic infallibility, like a light emanating from the Divine Essence, is unique to God. The Prophet and saints possess delegated or voluntary infallibility operating within the framework of Divine mission. The command
فَلَا تَكُونَنَّ
reflects the Prophets responsibility to maintain this infallibility.
Apostasy narrations, like mirrors reflecting the truth of early Islam, report the deviation of the majority after the Prophets demise: People apostatised after the Messenger of Allah except three, five, or seven. These narrations corroborate the Prophets concern regarding the Ummahs deviation.
Wilayah and infallibility, like two wings for soaring towards truth, gain meaning in the light of truth. Critiquing exaggeration and elucid
