The Quran

Commentaries for 2.42

Al Baqara (The cow) - البقرة

2.42 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Confound not truth with falsehood), do not mix the Truth with falsehood, i.e. the description of the anti-Christ with the description of Muhammad (pbuh) (nor knowingly conceal the Truth), nor conceal the Truth while you know what is the Truth.
2.42 Asrar - Kashf Al-Asrar
And confuse not truth with falsehood.
Be careful not to mix truth and falsehood. Do not put truthfulness together with lying, the approved together with the unapproved. I do not say not to recognize falsehood. You must recognize it so as to avoid it, and you must recognize truth so as go after it. MuṣṬafā said, “O God, show us truth as truth and provide us with choosing it, and show us falsehood as falsehood and provide us with avoiding it.”
Concerning the verse, “And confuse not truth with falsehood,” the masters of the realities have said that the meaning is that you should not mix together the share of the soul and the food of the heart, for the two do not get along. The owner of the heart is elated at the rightful due of truth, but the servant of the soul is bound by the share of the soul. How can the two come together? This world is trifling and the next world precious. How can the two get along? Friendship with the Creator is beginningless and endless felicity, but friendship with the created is a ready bane. How can the two come together? God has not given any man two hearts in his breast [33:4]. God-worship and self-worship are opposites. How can the two be brought together in one makeup?
Love for both self and the loving Friend won't reach you.
Want either this or that-you won't reach both.
2.42 Jalal - Al-Jalalayn
And do not obscure, confuse, the truth, that I have revealed to you, with falsehood, that you fabricate; and do not conceal the truth, the description of Muhammad (s), wittingly, that is, knowing it to be the truth.
2.42 Kashani - Kashani
And do not obscure the truth with falsehood, that is to say, and do not mix His fixed attributes, such as His knowledge, power and will with falsehood, [falsehood] such as the attributes of your souls when manifested as attributes, and your failure to distinguish between the motives and incoming thoughts of these and the motives of [God] the Truth and His mind. [and do not conceal the truth] Do not suppress them by means of the veil of the attributes of the soul and its concealing of these upon its manifestation; while you have knowledge, of the science of the unity of the acts, for the source of an act is the attribute, so just as you do not attribute the act to any other than Him, so do not affirm an attribute to any other than Him.
2.42-43 Kathir - Ibn Al 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,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(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,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ
(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies.'' Qatadah said that,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ
(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,
وَأَنتُمْ تَعْلَمُونَ
(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.'' It was reported that Al-Hasan Al-Basri said similarly.
Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(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.''
وَأَقِيمُواْ الصَّلوةَ وَآتُواْ الزَّكَوةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(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,
وَأَقِيمُواْ الصَّلَوةَ
(And perform As-Salah) commands them to perform the prayer behind the Prophet,
وَآتَوُاْ الزَّكَوةَ
(and give Zakah) commands them to pay the Zakah to the Prophet, and
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(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,
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(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.
2.41-46 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
"Paltry gains": worldly gains for the sake of which these people discarded the commandments and precepts of Allah. As a matter of fact, even the whole wealth of the world put together is worthless, if it is gained in exchange for Allah's Guidance.
Such were the conditions when the Holy Prophet upon whom be peace) presented himself as a Prophet and began to invite the people to Islam; naturally the illiterate Arabs turned to the Jews for guidance in this matter, and said: "You are the followers of a Prophet and possess a Book, so tell us what you think of this man and his teachings, who claims to be a Prophet." This question was repeatedly asked of the Jews by the people of Makkah, and when the Holy Prophet came to Madinah, here also many people visited the Jewish scholars again and again to ask them the same question. But their scholars never gave them the right answer. For they could not say that the doctrine of Tauhid that Muhammad (upon whom be Allah's peace and blessings) was preaching was wrong, nor that the knowledge which he imparted about the Prophets, scriptures, angels, and the Hereafter was wrong, nor that there was something wrong about the moral principles that he taught. They were neither ready to admit in plain words the righteousness of the teachings of the Holy Prophet; nor had they the courage to refute it openly; nor were they willing to profess the Truth candidly. Instead, they devised a subtle strategy to oppose it: they created one suspicion or the other about the Holy Prophet, his followers and his mission; they would concoct allegations against him and his followers and make false propaganda against them or raise frivolous objections so as to involve them in useless discussions. That is why they have been warned not to conceal the truth by covering it with falsehood, nor suppress it by spreading suspicions and by raising silly objections, nor mix it up with falsehood.
The Salat and the Zakat have always formed the essential elements of the revealed religion (Islam). Like all other Prophets, the Israelite Prophets also had strictly enjoined these, but by and by the Jews became wholly neglectful of them. They gave up the performance of Salat in congregation and the majority of the people did not even offer it individually. Instead of paying Zakat, they started charging interest on money.
That is, "If you face some difficulties in following the righteous way, sabr and Salat will help remove the difficulties and strengthen you to walk the way easily." Lexically, sabr means to check and tie, but in usage it stands for patience, perseverance, endurance and fortitude. The Qur'an uses this word to express that fortitude, that moral strength, that firmness of purpose and decision, that determination, moral discipline and self-control which enable a person to proceed with patience and courage in the face of afflictions, privations and temptations on the way he chooses in accordance with the dictates of his conscience. What the Qur'an means to stress is that the Muslims should develop this moral quality in themselves and should observe the Salat regularly to reinforce it from without.
Salat is a hard task" only for the one who is disobedient to Allah and does not believe in the Hereafter. But it is a joyful duty for the one who is willingly and happily obedient to Allah and who believes that one day he will have therein. It is expected that this will lead you on to the paths of virtue and piety." But even after that you forsook the Covenant: nevertheless Allah did not withhold His grace and mercy from you; otherwise you would have been utterly ruined long before this.
2.42 Qushairi - Al-Qushairi
And do not obscure the truth with falsehood; and do not conceal the truth while you know. “Do not imagine that the two opposites can be joined for you in harmony or that you can be in one state in two places” [for the servant] is either open-hearted in truth mabsūṬ bi-ḥaqq or tied to worldly concerns marbūṬ bi-ḥaẓẓ. The occurrence of the two situations at the same time is impossible. “And do not obscure the truth with falsehood defiling tadnīs and do not conceal the truth deceiving talbīs while you know that sanctification taqdīs is the right of the True ḥaqq al-ḥaqq.” They have recited: O you who are marrying al-Thurayā to Suhayl by your acknowledgment of the everlasting existence of God how can they meetḍ She is of the northern region when she rises while Suhayl is from the south.
2.42 Tustari - Al-Tustari
And do not obscure the truth with falsehood, and do not conceal truth wittingly.Sahl was asked about this verse, to which he replied:This means, ‘Do not cover up a matter of the Hereafter because of a worldly concern.’ What [God] means is that it is not allowed for the people of truth to conceal the truth from the people of truth (ahl al-ḥaqq) in particular, or from those who long to be guided thereby to God. As for the people of truth, they will increase in insight (baṣīra) [through hearing it], and as for those who are not of the elite of the people of truth, the words of God are a source of guidance for them and of direction to God, Exalted is He.