Truthfulness

عَنْ عَبْدِ اللهِ بنِ مَسعُودٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «عَلَيْكُمْ بِالصِّدْقِ، فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا، وَإِيَّاكُمْ وَالْكَذِبَ، فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا».

The Prophet (may Allah's peace and blessings be upon him) enjoined truthfulness and informed that adherence to it leads to constant good deeds. Persistence in doing good deeds leads the doer to Paradise, and he continues to adopt truthfulness in secret and public and deserves to be labeled as most truthful - this is extreme truthfulness. Then, he (may Allah's peace and blessings be upon him) warned of lying and false speech, for it prompts a person to deviate from uprightness and to engage in evil, corruption, and sins; then, it leads him to Hellfire. He continues to tell more and more lies until he is recorded with Allah among the liars.

• Truthfulness is a noble trait that one can possess by diligently seeking to acquire it. If a person keeps telling the truth and strives to tell the truth, truthfulness will turn into second nature to him, and thus he will be recorded with Allah among the truthful and pious ones.
• Lying is a bad trait that a person acquires through long-term practice and the keenness to engage in it through words and deeds until it becomes part of his nature and disposition. Then, he will be recorded with Allah Almighty as a frequent liar.
• Truthfulness refers to the truthfulness of the tongue, the opposite of lying; truthfulness in intention, which is sincerity; truthfulness in the determination to do something good a person has intended; truthfulness in actions, the least of which is the uprightness of one's innermost and outward character; and truthfulness in situations, such as truthfulness in fear, hope, and so on. Whoever is characterized by these is the most truthful, and whoever is characterized by some of them is truthful.

صحيح البخاري (8/ 25) (6094). صحيح مسلم (4/ 2013) (2607). توضيح الأحكام من بلوغ المرام، لعبد الله البسام (7/ 479). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (10/ 313). فتح ذي الجلال والإكرام، لابن عثيمين (6/ 417). سبل السلام بشرح بلوغ المرام، لمحمد الصنعاني (2/ 686).

عَنْ أَبِي الحَوْرَاءِ السَّعْدِيِّ قَالَ: قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ رضي الله عنهما: مَا حَفِظْتَ مِنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: حَفِظْتُ مِنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ، فَإِنَّ الصِّدْقَ طُمَأْنِينَةٌ، وَإِنَّ الكَذِبَ رِيبَةٌ».

The Prophet (may Allah's peace and blessings be upon him) commanded that one should leave whatever words or deeds he has doubts about, whether they are prohibited or not, unlawful or lawful, and choose instead what is not doubtful—things whose goodness and lawfulness he is certain about, as such things bring tranquility and comfort to the heart, whereas whatever is doubtful sows anxiety and confusion in the heart.

• A Muslim should set up his affairs upon certainty and leave whatever is doubtful and should be insightful regarding his religion.
• The prohibition of falling into suspicious matters.
• If you are seeking tranquility and comfort, then abandon what is doubtful and leave it aside.
• Allah is Merciful to His slaves, as He has commanded them with what brings comfort to the soul and mind and has forbidden them from what causes anxiety and confusion.

سنن النسائي (8/ 327) (5711). سنن الترمذي (4/ 286) (2518). مسند أحمد (3/ 248) (1723). التحفة الربانية في شرح الأربعين حديثًا النووية، لإسماعيل الأنصاري (ص29). شرح الأربعين النووية، لابن عثيمين (ص153). فتح القوي المتين في شرح الأربعين وتتمة الخمسين للنووي وابن رجب (ص56).

عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ».

The Prophet (may Allah's peace and blessings be upon him) pointed out that a person who believes in Allah and the Last Day, that he will be resurrected and recompensed therein for his deeds, is driven by his belief to do these things: First: good words: Examples of good words include glorification of Allah and proclamation of His oneness, enjoining the right and forbidding the wrong, and reconciling between people. If a person does not say something good, he should then keep silent, restraining his tongue and sparing people from his harm. Second: honoring the neighbors: by being benevolent to them and not causing them any harm. Third: honoring the guests: by speaking to them in a nice manner, presenting food to them, and so on.

• Belief in Allah and the Last Day is the basis of all goodness, prompting people to do good.
• The Hadīth warns against the bad use of the tongue.
• Islam is a religion of cordiality and generosity.
• These traits fall under the branches of faith and belong to sublime ethics.
• Speaking a lot may lead one to what is disliked or prohibited. Safety lies in keeping silent unless one says something good.

صحيح البخاري (8/ 11) (6018). صحيح مسلم (1/ 68) (47). التحفة الربانية في شرح الأربعين حديثًا النووية، (ص34). شرح الأربعين النووية، لابن عثيمين (ص176). شرح النووي على مسلم (2/ 18).