Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd
Truthfulness and Lying - and their Effects, by 'Abdur-Rahman Omaisan
After Khutabt al-Hajjah, the khateeb then thanked the people at Masjid Rahmah, and then the khateeb addressed the manner in which he was introduced - as a "Shaikh" (Scholar) - and alluded to this mention, by way of making excuses for the brother who did it, as a "slip of the tongue" on that brother's part. The khateeb then explained: this term "Shaikh" (Scholar) is not applicable to me, as we (those in the gathering) are all students of knowledge and we benefit from each other. And it's possible the word "Shaikh" may be used regarding an individual's position or status in a place. It may be that individual is a "Shaikh" in the place where he is from, but when in connection or near the true scholars of Islam, this individual is not even considered a student of knowledge, much less a "Shaikh."
The khateeb wanted to bring clarity to this matter so that no one thinks it is being said he is from the 'ulemma. He said the scholars are known, and Al-Hamdulillaah, Allaah has given the scholars the status that they have.
Then the khateeb began:
quote:
That which I want to speak about is a very important matter, and it is dealing with the topic of truthfulness and lying and their effects - positive and negative effects (respectively). The tongue has a great connection regarding the righteousness of actions of the individual. You all hear the statements of Allaah subhanahu wa ta'aala:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الَّهَ وَقُولُوا قَوْلا ً سَدِيدا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ
O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins... (Al-Ahzab, ayat 70-71)
So we see from this verse that the rectification of the actions follow behind the rectification of one's speech. And the 'ulemma have mentioned that you will not find one whose statements are correct and sound and far from that which is prohibited except that you will find their actions following behind those good statements.
And from the narration of Sufyan ibn 'Abdullaah ath-Thaqafi (radiallaahu 'anhu) who said, "O Messenger of Allaah, say to me in Islam a statement that I may ask no one about except for you." And we have the narration that the Messenger of Allaah (salallaahu 'alaihin wa sallam) said, "Every morning the son of Adam wakes up, and the body parts say to the tongue, 'Fear Allaah (have taqwa) regarding us.'"
If the word Taqwa is used by itself, it has the meaning of fulfilling the commandments and keeping away from the prohibitions. But when the word Taqwa is accompanied by the word al-Birr (righteousness), the word al-Birr has the meaning of fulfilling the commandments, and the word Taqwa has the meaning of abandoning the prohibitions. So when these two terms are mentioned separately, they have the same meaning. And when they are mentioned together, they have separate meanings. It is similar to the terms fakeer and misqeen, as well as Islaam and Eeman.
So the body parts say to the tongue: "Fear Allaah for indeed we are connected to you. If you are crooked, we will be crooked. And if you are upright, then we will be upright."
So we see here the connection that the tongue has with the body parts. And likewise, the heart has a great connection to the body parts. As in the narration of Sufyan ibn 'Abdillaah (radiallaahu 'anhu), who said to the Messenger of Allaah (salallaahu 'alaihi wa sallam): "O Messenger of Allaah: say to me a statement in al-Islaam that I can ask no one other than you." And the Prophet (salallaahu 'alaihi wa sallam), said: "Say, I believe in Allaah, and then be upright." So the statement has a great importance in the life of the individual.
And the Prophet (salallaahu 'alaihi wa sallam) mentioned:
quote:
A person may make a statement, and he has no concern for that statement, but as a result of that statement, it causes him to enter into the hellfire...
So based upon the statement of the Prophet (salallaahu 'alaihi wa sallam), how many times has a person made a statement and it led to his destruction or his ruin, or the likes of that? And going back to the statement of the Prophet (salallaahu 'alaihi wa sallam), the body parts are saying that the tongue owns them. The tongue owns them.
And you will find that when an individual does make a statement that the people would judge that individual by that statement. And it's possible you may see an individual who has a good appearance, and you may think that he is a person of the Sunnah - his garment is to half of the calf, and his beard is down to his chest - and from this outward appearance, you would think this person is a person of the Sunnah. But when this person speaks, you would see that the case is other than that, as the person may speak with the matters of innovation (bid'ah) and the likes.
So again, the speech or the tongue has a great impact upon the actions of the body. Likewise, the heart also has a great impact on the actions of the body. So it is not enough that a person just believes without action, or that a person has actions without statements and no belief. Rather, the individual has to have belief, he has to have correct statements, and he has to have actions.
As the Prophet (salallaahu 'alaihi wa sallam) mentioned that you would see your Lord, just as you see a full moon on a night with no clouds. So here, we have the matter of 'aqeedah - belief in the seeing of Allaah subhanahu wa ta'aala. And the Prophet (salallaahu 'alaihi wa sallam) mentioned that if you have the ability to not miss the salat before the sun goes down or before it rises, then do so. So here, we have the actions, coming after the affair of the 'aqeedah. So the Prophet (salallaahu 'alaihi wa sallam) mentioned the 'aqeedah - and that is seeing Allaah subhanahu wa ta'aala - which will be a Ru`yia of delight. This is connected to the 'aqeedah, and then he mentioned the affair of the salat, which is connected to the actions.
That which clarifies the dangers that can come from the tongue is the narration of Abi Waqi al-Laythee (radiallaahu 'anhu), and I believe that this narration is well known to you and it is not unknown. That the Prophet came out to Khaybar and, as he was with the companions, they passed by a tree - a lotus tree - and (some of them) said, "O Messenger of Allaah, make for us a Dhatul Anwat as the polytheists have Dhatul Anwat." And the Prophet (salallaahu 'alaihi wa sallam) said to them:
quote:
You have made a statement similar to that of the people of Musa when they said (to Musa), 'make for us a god as the polytheists have gods.'
The companions did not make the same exact statement that the people of Musa made, however, the meaning was the same. So this is an indication of the danger of speech. Some people don't have concern for that which comes off their tongue. So it is upon the individual, as some of the Salaf have mentioned, that they have to be mindful of the two morsels of flesh. And they are the tongue and the heart.
And as the Prophet (salallaahu 'alaihi wa sallam) indicated:
quote:
Certainly, there is a morsel of flesh in the body. If it is sound and upright, then the entire body will be sound and upright. Certainly, it is the heart.
So when the tongue and heart are sound and upright, this shows upon the individual's body parts.
So the one who treats or cures his tongue with that which is good, then the body parts will be good. And the one who corrects his tongue, then his tongue corruption will be the cause of the corruption of one's body parts.
So the tongue has a connection to the body parts, as well as the heart has a connection to the body parts. So our topic of tonight is regarding the importance of being truthful, as well as the warning of not being truthful.
Allaah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
quote:
O you who believe! Be afraid of Allaah, and be with those who are true (in words and deeds). (At-Tawbah, ayah 119)
You all know that this call here is a call to the believers:
يَا أَيُّهَا الَّذِينَ آمَنُو
(O you who believe!)
'Abdullaah ibn Mas'ood (radiallaahu 'anhu) mentioned that when you hear the statement: يَا أَيُّهَا الَّذِينَ آمَنُو (O you who believe!) - and the word "hear" meaning not just with one's ears but with the heart - you have to listen and be attentive with one's ears and one's heart.
As Allaah said:
لَهُمْ قُلُوب ٌ لاَ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُن ٌ لاَ يُبْصِرُونَ بِهَا وَلَهُمْ آذَان ٌ لاَ يَسْمَعُونَ بِهَا أُوْلَائِكَ كَالأَنعَامِ بَلْ هُمْ أَضَلُّ أُوْلَائِكَ هُمُ الْغَافِلُونَ
quote:
...They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones. (Al-A'raf, ayah 179)
So it is befitting that when we listen and are attentive, that we listen and are attentive with our ears as well as the hearts. So here, we have in this verse the commandment. And the commandment is: Be with those who are truthful.
The understanding of the opposite (of that) is: it is prohibited to be with those who are not truthful. So here, if the call is directed to the believers, it is an indication that from the characteristics of Eeman - and of the believers - is truthfulness. And the opposite of that - the lie - is from the characteristics of the hypocrites.
And the Prophet (salallaahu 'alaihi wa sallam) mentioned that there are three characteristics of the hypocrites, and one of them is that when the hypocrite speaks, he lies. So this lying is from the characteristics of the hypocrites, and we will touch on this topic when we reach it. So here Allaah commands us to fear Allaah, and to be with the truthful. How can one attain truthfulness except with the taqwa of Allaah subhanahu wa ta'aala?
So it is upon the individual that he has a great concern with being truthful, and he follows the routes of attaining truthfulness. And as the Prophet (salallaahu 'alaihi wa sallam):
quote:
Upon you is being truthful. Indeed an individual speaks the truth and he strives and he is consistent upon speaking the truth until he is written with Allaah subhanahu wa ta'aala as one who is truthful.
And indeed speaking the truth is something that has bitterness in it, and something that is heavy. And perhaps an individual is in a situation in which he wants to tell a lie, but he speaks the truth. And as a result of him being truthful, Allaah saves him.
Allaah subhanahu wa ta'aala says:
فَلَوْ صَدَقُوا الَّهَ لَكَانَ خَيْرا ً لَهُمْ
...If they had been true to Allaah, it would have been better for them. (Muhammad, ayah 21)
So salvation is with truthfulness, and not with being untruthful.
quote:
And Allaah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الَّهَ حَقَّ تُقَاتِه ِِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ
O you who believe! Fear Allaah as He should be feared, and die not except in a state of Islaam (as Muslims) with complete submission to Allaah. (Aali 'Imran, ayah 102)
And the 'ulemma have mentioned regarding this statement of Allaah that this means that a person is to be consistent and to strive upon the obedience of Allaah and to hold fast to the obedience of Allaah subhanahu wa ta'aala until death comes to that individual while he is in that state, and he dies as a Muslim.
Because if not, then how can one know when he or she is going to die. And also that which is similar to this is the statement of the Prophet (salallaahu 'alaihi wa sallam): "Whoever traverses on the path in search of knowledge, Allaah will make his path to Paradise easy." So the word that is mentioned here has the meaning of searching, following the places where the matter is in order for you to attain it.
So the Prophet (salallaahu 'alaihi wa sallam) mentioned that a person will speak the truth, and be consistent upon speaking the truth until he is written with Allaah as being from among the truthful. And then the Prophet (salallaahu 'alaihi wa sallam) warned against being untruthful, as he mentioned:
quote:
And beware of being untruthful, for indeed a man lies, and then he is consistent upon lying until he is written with Allaah as a liar.
So [regarding] the statement of the Prophet: Indeed, a man lies., this is not something specific for the men. Rather, the women share in this matter also, as the speech of the Prophet (salallaahu 'alaihi wa sallam) was for the men and for the women. And as the Prophet (salallaahu 'alaihi wa sallam) mentioned: "The women are the twin-halves of men."
So the ruling that applies to the man is also applicable for the woman, and the ruling that is applicable to the women is applicable to the men - except in a case specific for either gender. So it is upon the woman, that she is truthful, and that she strives to be truthful, and (that) she fears being among those who are not truthful, so that she is not written as one who is a liar.
And Allaah subhanahu wa ta'aala says:
فَلَوْ صَدَقُوا الَّهَ لَكَانَ خَيْرا ً لَهُمْ
...If they had been true to Allaah, it would have been better for them. (Muhammad, ayah 21)
So truthfulness has good connected to it. And being untruthful has evil connected to it. So what is this good that is connected to truthfulness? And what is this evil that is connected to being untruthful?
The Prophet (salallaahu 'alaihi wa sallam) said:
Wa Sidqu yahdi ilal birr wal birru yahdi ilal Jannah
Wal kadhiboo yahdi ilal fujoor wal fujooru yahdi ilan naar (Truthfulness leads to righteousness, and righteousness lead to the Paradise. And lying leads to corruption, and corruption leads to the hellfire.)
So Truthfulness leads to righteousness, and rightneousness lead to the Paradise. And lying leads to corruption, and corruption leads to the hellfire.
So now you know the good that truthfulness is connected to, and now you know the evil that lying is connected to. Truthfulness is connected to the Paradise, and lying is connected to the hellfire.
And Allaah says:
إِنَّ الأَبْرَارَ لَفِي نَعِيموَإِنَّ الْفُجَّارَ لَفِي جَحِيم
Verily, the Abraar (pious and righteous) will be in delight (Paradise); And verily, the Fujjaar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell). (Al-Infitar, ayat 13-14)
Indeed, the righteous will be in a state of bliss. So here we have - going back to the narration of the Prophet (salallaahu 'alaihi wa sallam) - that truthfulness leads to righteousness, and righteousness leads to the Paradise. And lying leads to corruption (wickedness and evil), and corruption (wickedness and evil) leads to the hellfire.
So as the Prophet (salallaahu 'alaihi wa sallam) mentioned that a person continues to lie until he becomes a person who is a criminal, and Allaah (subhanahu wa ta'aala) will punish these criminals in the hellfire.
And as Allaah says:
إِنَّ الأَبْرَارَ لَفِي نَعِيموَإِنَّ الْفُجَّارَ لَفِي جَحِيم
Verily, the Abraar (pious and righteous) will be in delight (Paradise); And verily, the Fujjaar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell). (Al-Infitar, ayat 13-14)
So now you have the two paths in front of you. You choose the path that you want for yourselves. If you want to be upon the path of the righteous, then be truthful.
And this matter of truthfulness is not only being truthful in your statements, but also entails being truthful in your actions. As the people of Paradise, they are the truthful. They are those who are truthful. Their description has come in Allaah's statement:
وَمَنْ يُطِعِ الَّهَ وَالرَّسُولَ فَأُوْلَائِكَ مَعَ الَّذِينَ أَنْعَمَ الَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُوْلَائِكَ رَفِيقا
And whoso obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddiqoon, the martyrs, and the righteous. And how excellent these companions are! (An-Nisa, ayah 69)
Likewise:
وَالصَّادِقِينَ وَالصَّادِقَاتِ
The truthful men and as-Saadiqaat (the truthful ones among the females)...
So the description of the people of Paradise is truthfulness, and this truthfulness that they have - meaning the men and women of Paradise - it is being truthful in statements, being truthful in one's actions, and being truthful in one's creed ('aqeedah). As for the people of the hellfire - those who are corrupt - these individuals are not truthful. They are not truthful in their statements, they are not truthful in their actions, and they are not truthful in their beliefs.
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So an individual may say, how can I be one who is truthful? How can I attain truthfulness?
Know that truthfulness comes with holding onto that which comes from Allaah (subhanahu wa ta'aala), and from His Messenger (salallaahu 'alaihi wa sallam).
So the one who has come with the truth is Muhammad (salallaahu 'alaihi wa sallam), in his words.
As is mentioned, the Prophet is "As-Saadiq, al-Masdooq" (The Truthful, The Confirmed). The Prophet (salallaahu 'alaihi wa sallam) came with that which is truthful, and his description is: "As-Saadiq, al-Masdooq" (The Truthful, The Confirmed). This here is a description and is not a state, not a condition he is in. It is a lasting, standing description that is with the Prophet. And it is not something that was only present at a particular time, and then later on, it would change to something else.
As an example, "so and so is riding." That's his state - riding. But when you say, "the individual is truthful," that's his characteristic. So the Prophet's characteristic is that he is truthful. So again, this matter is a great matter indeed. When we look at the companions of the Prophet (salallaahu 'alaihi wa sallam), the greatest of them - Abu Bakr (radiallaahu 'anhu) - has the nickname "As-Sideeq" (The one who is truthful). And Allaah (subhanahu wa ta'aala) allowed him to attain this status because of his truthfulness in his speech, the truthfulness in his creed, and the truthfulness in his actions. And indeed, this is a magnificent affair.
The greatest form of being truthful is being truthful upon that which has come from Allaah, and that which the Messenger (salallaahu 'alaihi wa sallam) was upon, and that which the sahaabah (radiallaahu 'anhum ajma'een) were upon, and the implementation of that.
And the greatest form of a lie is lying upon Allaah ('azza wa jall), lying upon His Messenger (salallaahu 'alaihi wa sallam), and lying upon the companions.
And Allaah says:
وَلاَ تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلاَل ٌ وَهَذَا حَرَام ٌ لِتَفْتَرُوا عَلَى الَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى الَّهِ الْكَذِبَ لاَ يُفْلِحُونَ
And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allaah. Verily, those who invent lies against Allaah will never prosper. (An-Nahl, ayah 116)
Know for surety that lying upon Allaah (subhanahu wa ta'aala) is the greatest category of lying. So by Allaah, if you were to find a person who does not lie upon the people, but lies against the Lord of the people, this is more of a crime. This is more severe. Rather, it is easier for the person to lie upon the people than him lying upon Allaah and His Messenger (salallaahu 'alaihi wa sallam).
The Prophet (salallaahu 'alaihi wa sallam) said: "Whoever lies upon me intentionally, then let him take his seat in the hellfire."
This is a tremendous threat from the Messenger of Allaah (salallaahu 'alaihi wa sallam). And there is no doubt that that which also falls under the category of lying upon Allaah and His Messenger (salallaahu 'alaihi wa sallam) is the spread of innovation (bid'ah), and teaching innovations to the people. Also from that which falls under this category is spreading narrations that are fabricated - that which (are) not authentically reported from the Messenger of Allaah - and acting in opposition to the guidance of the Prophet.
All of these affairs fall under the umbrella of lying upon Allaah and His Messenger (salallaahu 'alaihi wa sallam). And also what is connected to that is lying upon the companions of the Prophet. This will put the individual into that category, as Allaah has commanded us to follow the way of the companions (radiallaahu 'anhum) and hold onto their guidance.
So if a person was to lie upon them and say the sahaabah did this, the companions did that, and the likes, this is also from lying upon the Messenger, and is also from that which harms the Messenger (salallaahu 'alaihi wa sallam).
Allaah says:
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى الَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ أَلَيْسَ فِي جَهَنَّمَ مَثْوى ً لِلْمُتَكَبِّرِينَ
And on the Day of Resurrection, you will see those who lied against Allaah (i.e. attributed to Him sons, partners, etc.), their faces will be black. Is there not in Hell an abode for the arrogant ones? (Az-Zumar, ayah 60)
So the greatest category of lying is lying upon Allaah. And it is not befitting for a person to keep away from lying upon the people but the person lies upon the Lord of the people. And again, the people of innovation are the greatest liars of the people who lie upon Allaah, and you should not be deceived by these people of bid'ah - no matter how "truthful" they may appear to be and no matter what you may see from them of good character.
It's unfortunate that you find some of the people who attribute themselves to the Sunnah who are deceived by these individuals, or those who have been deceived by these individuals are deceived because of something they have of good character. Know for surety that the Prophet Muhammad (salallaahu 'alaihi wa sallam) preceded us to all good, and if there is any good that they have with them, the Prophet (salallaahu 'alaihi wa sallam) has more right to that good.
As the Prophet (salallaahu 'alaihi wa sallam) said, "Indeed, I have more right to Moosa than anyone. And if Moosa was alive, it would not befit him to do anything except to follow me."
And we (Ahlus-Sunnah) have more right to the Prophet (salallaahu 'alaihi wa sallam), as we follow his guidance in the matter of character as well as the creed as well as the actions. So do not become deceived by those individuals who are upon lying. And it is upon us to have good character, and the best or greatest form of character is having good character with Allaah, and with His Messenger (salallaahu 'alaihi wa sallam).
And regarding the statement of Allaah, subhanahu wa ta'aala:
يَوْمَ تَبْيَضُّ وُجُوه ٌ ٌ وَتَسْوَدُّ وُجُوه
On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black... (Aali 'Imran, ayah 106)
So going back to the statement of Allaah:
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى الَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ أَلَيْسَ فِي جَهَنَّمَ مَثْوى ً لِلْمُتَكَبِّرِينَ
And on the Day of Resurrection, you will see those who lied against Allaah (i.e. attributed to Him sons, partners, etc.), their faces will be black. Is there not in Hell an abode for the arrogant ones? (Az-Zumar, ayah 60)
The people who lie will not be successful, as Allaah said:
وَلاَ تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلاَل ٌ وَهَذَا حَرَام ٌ لِتَفْتَرُوا عَلَى الَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى الَّهِ الْكَذِبَ لاَ يُفْلِحُونَ
And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allaah. Verily, those who invent lies against Allaah will never prosper. (An-Nahl, ayah 116)
So the people of shirk (polytheism) will not be successful (will not prosper). And the people of bid'ah will not be successful - even if they have beautified masaajid, even if they have big centers - even if you see them striving hard in calling to their innovation. These individuals will not be successful, because of their lies.
And Allaah subhanahu wa ta'aala clarified to us the danger of lying and that lying is from hypocrisy, especially when it is connected to the matter of the Deen. And as Allaah says regarding the hypocrites:
إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ الَّهِ وَالَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُه ُُ وَالَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
When the hypocrites come to you (O Muhammad), they say: "We bear witness that you are indeed the Messenger of Allaah." Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars indeed. (Al-Munafiqun, ayah 1)
So the scholars say regarding this: "Who are the ones who bore witness to the truth of themselves but Allaah bore witness to their lying? They are the hypocrites!"
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Allaah bore witness that the hypocrites are liars even though they bear witness, trying to claim they are truthful. And that is because their actions and their statements are in opposition to the guidance of the Prophet (salallaahu 'alaihi wa sallam), and this is how they [the hypocrites] are known that they are the liars.
And 'Abdullaah ibn Mas'ood (radiallaahu 'anhu) clarified the dangers of lying when he said: "That I swear by Allaah falsely is better than I swear by other than Allaah truthfully." So here one matter is a sin, and the other matter is shirk.
That he swear by Allaah (subhanahu wa ta'aala) lyingly is a sin. But for him to swear by other than Allaah - while telling the truth - is a matter of shirk. So we understand that shirk is from lying. Shirk is from lying. And one is greater than the other. And to make these two matters the same is a matter of oppression.
Lying upon Allaah is not similar to lying upon the people, and lying upon the people is not similar to lying upon Allaah. To make these matters the same or equal is oppression.
And the Prophet (salallaahu 'alaihi wa sallam) said:
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Whoever believes in Allaah and the Last day, let him say that which is good or remain silent.
Imam Ash-Shafi'ee (rahimahullaah) said: If you want to speak, then you should ask yourself, 'Is this speech going to be something that is good?' If it is good, then proceed forward and speak. Put your trust in Allaah, and seek His reward. If however, the speech is going to be something that is evil, then remain silent. And if a person doesn't know if the speech is going to be good or evil - and this is the third state - then leave it off for the believer fears the doubtful matters. The Prophet (salallaahu 'alaihi wa sallam) said:
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And the one who keeps away from the doubtful matters, then he has saved himself regarding his religion and regarding his honor.
And the Prophet (salallaahu 'alaihi wa sallam) clarified to us how to behave in the time of fitan, and its virtue, as the Prophet (salallaahu 'alaihi wa sallam) said: "Whoever is silent, then he has attained salvation."
Imam Bukhari (rahimahullaah) traveled to meet a man in order to take hadeeth from him. But he saw this man calling his horse with an empty vessel in his hand, as if there was food in that vessel, moving it in order for the horse to come near so he can grab the horse. So Imam Bukahri asked him, "What is in that vessel?" And the man said, "Nothing." Then Imam Bukhari said, "By Allaah, I will not take hadeeth from you, because you are a liar."
So it is not befitting for an individual (him or her) to be with the liars, or to be upon that which is a lie, or to be consistent upon lying. Rather, they must consider lying as a tremendous act of evil. And know that lying is from the major sins. And it is a must that a person repents from lying; he has to make tawbah to Allaah subhanahu wa ta'aala for lying.
And I want to end with the statement of the Prophet (salallaahu 'alaihi wa sallam): "Indeed, truthfulness is that which one finds ease in his heart with, and indeed a lie is that which a person's heart is not at ease with."
So the one who is truthful, or the one you find being at ease, this is the truthful person. And the one who is in a state of unrest, this is the individual who is a liar. You find today that they have a lie detector's test, which monitors the person's internal movement, and this confirms the statement of the Prophet.
And Allaah (subhanahu wa ta'aala) said:
مِنَ الْمُؤْمِنِينَ رِجَال ٌ صَدَقُوا مَا عَاهَدُوا الَّهَ عَلَيْهِ
Among the believers are men who have been true to their covenant with Allaah... (Al-Ahzab, ayah 23)
And also, I wanted to bring the attention of the dangers of lying, even if you are joking. The Prophet (salallaahu 'alaihi wa sallam) said: "Woe to the one. Woe to the one. Woe to the one from the hellfire, the one who lies in order to make the people laugh."
An individual should not look at the matter of making people laugh - even though it's a lie - rather we should look at it as something that angers Allaah subhanahu wa ta'aala. Some of the Salaf mentioned that every day that a person does not disobey Allaah is a day of celebration. So we should be pleased with that which Allaah is pleased with.
The Prophet (salallaahu 'alaihi wa sallam) said, "I guarantee a house in the middle of Paradise for the one who leaves off lying even when joking."
The khateeb asked Allaah to make us truthful, to give us a place of truthfulness, to make our women truthful, for truthfulness is from that which will rectify our families and our societies.
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The khateeb wanted to mention something he forgot: the narration of the Prophet (salallaahu 'alaihi wa sallam): There is no lie in three matters: a man speaking to his wife (or a wife speaking to her husband), in times of war, and bringing about reconciliation between two disputing parties."
What is meant here by the lie is Tawriyah, which is not a pure lie. Rather, it is like an individual saying to his wife, 'You are better than the moon to me.' And, yes, she is better than the moon, because she is a believer. Or an individual says, speaking to his brother, 'he (the one who he has a dispute with) supplicates for you.' And indeed, the believer supplicates for the believers. Or 'he mentions you with good.'
But a person should not swear by Allaah regarding a matter and then he falls into a pure lie, which is opposing reality. And the meaning of Tawriyah is that a person makes a statement intending one thing, and the person hearing the statement understands another thing.
It is similar to the action of Abu Bakr (radiallaahu 'anhu) when he was traveling with the Prophet (salallaahu 'alaihi wa sallam), and the people came and said, 'Who is this man with you?' And Abu Bakr said, "Indeed, he is a guide who is guiding us on a path." Abu Bakr meant by his statement that the Prophet (salallaahu 'alaihi wa sallam) was a guide guiding people to the Paradise of Allaah. But the individuals who heard the statement understood that the Prophet (salallaahu 'alaihi wa sallam) was a man who was guiding him on a path in the desert.
Whatever is correct, all the praise is for Allaah, and whatever is incorrect is from our ownselves.
Translated by: Abu Yusuf Khaleefah
Truthfulness and Lying and Their Effects
