The benefits of the verse: “And do not mix the truth with falsehood and conceal the truth while you know it,” and the clarification that it is not in the public interest to raise doubts and resolve them if they are not widespread among the people
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Among the benefits of the noble verse is the prohibition of concealing the truth, based on His saying: But can it be said that concealment does not occur except after a request? The answer is yes, concealment does not occur except after a request, but the request is of two types: a request by spoken words, and a request by the situation. If a person comes to you and says, “What do you say about such and such?” this is a request by what? By spoken words. And if you see that people have plunged into a forbidden act, then requesting its clarification is by the situation. Accordingly, a person must clarify the evil and not wait until he is asked. Now, if he is asked and conceals it because he does not know, there is no sin on him, based on the saying of Allah the Exalted: [Al-Baqarah 2:42] As for if he does not know and says, “I do not know,” there is no harm. This is one case: if he does not know, it is obligatory for him to remain silent and say, “I do not know.”
Second: If he sees that it is in the public interest not to clarify, there is no harm; there is no harm in concealing it, just as it came in the hadith of 'Ali ibn Abi Talib: And Ibn Mas'ud said: So if you see that it is in the public interest not to clarify, do not clarify, and there is no blame on you.
Third: If the questioner’s intention is to test you, or if his intention is to seek out dispensations, and you know this, then you may refrain and say, “I will not inform you.” Testing is when he comes to you and you know that the man knows the issue, but he asked you in order to test you: do you know it or not? Or he wants to take a statement from you to spread it to someone or convey it to someone; in that case, you may refrain. Likewise, if you know that the man is seeking out dispensations and comes to ask you, saying, “I asked so-and-so and he said this is forbidden,” and you know that the one asked is a knowledgeable scholar and not ignorant, then at that time you may refrain and say, “I will not answer.” However, if the one asked is a man you know has no knowledge, whether from the general public or from students of knowledge who have not yet matured, then at that time, if he says, “I asked so-and-so and he issued a ruling for me,” because there is no sanctity to his ruling, but if a knowledgeable scholar you know is like you in knowledge or greater than you issued a ruling for him, then you may say, “I will not issue a ruling for him,” because this questioner is usually seeking out dispensations. But if he says to you, “By Allah, I asked so-and-so, but I was looking for you and did not find you, and out of necessity I asked so-and-so, but now that Allah has brought you, issue a ruling for me,” then at that time, do you issue a ruling for him or not? You issue a ruling for him, because the state of this man is as if he is saying, “I am not reassured except by your ruling,” and at that time it is obligatory for you to issue a ruling for him, even if he asked a person more knowledgeable than you, and you know that the man does not trust except your words; you must issue a ruling for him. When does the concealment of the truth actually occur? After a request by the situation or by spoken words. We mentioned cases where not clarifying is permissible, but either for the sake of public interest or to avert harm.
and conceal the truth
وتكتموا الحقor conceal the truth while you know [it].
وتكتموا الحق وأنتم تعلمونSecond: If he sees that it is in the public interest not to clarify, there is no harm; there is no harm in concealing it, just as it came in the hadith of 'Ali ibn Abi Talib:
Inform the people of what they know. Do you wish that Allah and His Messenger be lied about?
حدثوا الناس بما يعرفون أتريدون أن يكذب الله ورسولهYou will not relate to a people a hadith that their minds do not reach except that it will be a trial for some of them
إنك لن تحدث قوما حديثا لا تبلغهم عقولهم إلا كان لبعضهم فتنةThird: If the questioner’s intention is to test you, or if his intention is to seek out dispensations, and you know this, then you may refrain and say, “I will not inform you.” Testing is when he comes to you and you know that the man knows the issue, but he asked you in order to test you: do you know it or not? Or he wants to take a statement from you to spread it to someone or convey it to someone; in that case, you may refrain. Likewise, if you know that the man is seeking out dispensations and comes to ask you, saying, “I asked so-and-so and he said this is forbidden,” and you know that the one asked is a knowledgeable scholar and not ignorant, then at that time you may refrain and say, “I will not answer.” However, if the one asked is a man you know has no knowledge, whether from the general public or from students of knowledge who have not yet matured, then at that time, if he says, “I asked so-and-so and he issued a ruling for me,” because there is no sanctity to his ruling, but if a knowledgeable scholar you know is like you in knowledge or greater than you issued a ruling for him, then you may say, “I will not issue a ruling for him,” because this questioner is usually seeking out dispensations. But if he says to you, “By Allah, I asked so-and-so, but I was looking for you and did not find you, and out of necessity I asked so-and-so, but now that Allah has brought you, issue a ruling for me,” then at that time, do you issue a ruling for him or not? You issue a ruling for him, because the state of this man is as if he is saying, “I am not reassured except by your ruling,” and at that time it is obligatory for you to issue a ruling for him, even if he asked a person more knowledgeable than you, and you know that the man does not trust except your words; you must issue a ruling for him. When does the concealment of the truth actually occur? After a request by the situation or by spoken words. We mentioned cases where not clarifying is permissible, but either for the sake of public interest or to avert harm.