The harm of falsehood

The Prophet cautioned against lying, explaining to us that a Muslim can have many reproachable qualities, but not that of dishonesty. Indeed, a Muslim does not lie.

Abu Darda asked, “O Messenger of Allah , can a believer steal?” The Prophet replied, “He can.” Then Abu Darda again asked, “Can a believer commit adultery?” To this the Prophet replied, «Yes, even if Abu Darda wished otherwise.» The companion asked, “And can a believer lie?”The Prophet replied, «He who fabricates falsehood does not believe.» In another tradition it is said, «Know that only those who do not believe fabricate falsehood.»

The Prophet particularly warned against those who utter falsehoods at gatherings of people to make them laugh. He said, “Woe to him who speaks to people in order to make them laugh and tells lies at the same time. Woe to him! Woe to him!” The Messenger of Allah also clarified that lying is only allowed in three situations: in war (for war is deception); by one who reconciles two people; and by one who wants to make peace with his wife. And there is no doubt that lying is the gateway to all sins. Mendacity is indeed the most repugnant of qualities.

It is said that someone came to the Prophet and said to him, “I got myself into difficulties because of the commission of three sins: lying, adultery and drinking alcohol. I do not have sufficient will to rid myself of them.”

The Prophet then said to him, «Refuse to utter falsehoods!» After that the man left. When indeed it happened that he wanted to commit adultery again, he said to himself, “If I commit the sin of adultery then the Prophet will ask me if I did so. If I confess, he will punish me with a hundred blows and. if I lie, I will break my promise.” So he abandoned this sin. But soon he wanted to drink some wine. And again he thought it over and abandoned this sin also. It was then that he realised that all sins are based on falsehood.

Muhammad ibn al-Kharawi said, «Two qualities are the greatest calamities for a person: abandoning truth, knowing the reward for it, and uttering falsehoods, knowing its punishment.»

Statements about truthfulness

Many precious words have been said about truthfulness and its magnificence. Here are some of them:

1. Shaqiq al-Balkhi said, “The instance of a truthful, honest murid is similar to that of a man who planted a date palm and is afraid that thorns will grow on it instead of fruit. And the instance of a lying murid is like that of a man who planted a thorny bush and waits for it to bring forth dates.”

2. When Abu al-Fath al-Musili was asked about truthfulness, he put his hand into a blacksmith’s forge, took out a burning hot iron and laid it on his palm, saying, «This is what truthfulness is.»

3. It was also said that, “A truthful person is one who prepares for his death, not being ashamed of revealing any of his secrets. Almighty Allah said (meaning), “Wish for death, if you are truthful.” (Sura Al-Jumah, ayah 6). If a slave is honest and sincere in his preparation for death, then no matter what the time of his death, he will not experience anxiety, as he has nothing to be ashamed of before Almighty Allah.

4. Zul-Nun al-Misri said, «Truthfulness is the sword of Allah and, no matter what it is tested on, it will cut through everything.»

5. One of the scholars also said, “One who does not fulfill his perpetual obligations (fard), also does not fulfill obligations for which a specific time is allocated. And when he was asked what a perpetual obligation was, he replied, «Truthfulness.»

6. Another righteous person said, “Frequent oaths, even when not required, are a sign of a liar.”

7. It was also said that, «A person who flatters himself or others will not even sense a whiff of truth.»

8. The following explanation was given for the words of Almighty Allah (meaning), “O believers, fear Allah and be truthful.” (Sura Al-Tawbah, ayah 119): O believers from among the people of the Scriptures, be with truthful Muslims - that is, thrive in this world in faith through truth and tomorrow, after death, you will find yourself in Paradise with truthful Muslims.

9. Theological scholars also say, “Truthfulness is the highest degree of blessed states. This means remaining in one and the same state both internally and externally, which is extremely rare and does not depend on whether a person is in seclusion or among people.”

Truthfulness can occur both in words and in spiritual states. This is its most perfect form.

CHAPTER 7

Patience and abstinence from aiding the nafs

The essence of patience (sabr)

Patience is forbearance, resolute passing over of hardships, rejection of complaints, restraining the nafs from any of its whims, overcoming anger, courage and magnanimity.

Zul-Nun al-Misri said, «Patience is remoteness from any sort of contradiction to the Sharia, a state of tranquility even when misfortune has befallen you and also the outward manifestation of sufficiency should poverty befall you - appealing only to Almighty Allah for help through prayer.»

A sign of patience is the ability to control one’s condition at a moment of unhappiness and to exercise self-restraint even in front of friends. It is also said that a manifestation of patience is the absence of any differences in the perception of the impacts of either benefits or misfortunes.

The value of exercising patience and its recompense

Almighty Allah especially highlighted those who are patient, endowing them with a great reward from His bounty. The Creator said (meaning), “Verily, he who is patient will be recompensed with countless rewards.” (Sura AlZumar, ayah 10) Almighty Allah told the Prophet (meaning), “Observe patience, a becoming patience.” (Sura Al-Maarij, ayah 5)

The showing of becoming patience is when a person who has suffered misfortune behaves amongs others just as usual: that is, he tries not to show his inner concerns about his troubles.

Thus, Almighty Allah commanded believers to exercise patience in the struggle with their nafs, as well as in their relations with others, saying (meaning), “O believers, be patient, compete with each other in patience and bind your hearts to the serving of Me.” (Sura Al-Imran, ayah 200)

The Almighty also said that a slave is unable to show patience if Allah does not render His support (meaning), «Show patience, and your patience is possible solely with the help of Allah.»

And the full value of the manifestation of patience (sabr) was clarified by the Messenger of Allah , «Patience is half of faith, and true knowledge and certainty (yaqin) is the whole of faith.» He also said, «Displaying patience during misfortunes and contentment with them in the hope of recompense from the Almighty is more valuable than the freeing of slaves.»

The Prophet said, «What a wonderful weapon for a Muslim is patience and prayer to the Lord.» The Messenger of Allah said, “The most valuable worship of the Almighty is the hope for relief after falling into difficulties.” [1] The companion Ali ibn Abu Talib said, “Patience is for faith what the head is for the body.” [2]

[1] That is, the manifestation of patience and resignation when troubles and misfortunes overtake one.

[2] That is, a person’s faith is imperfect in the absence of patience.

From the book “Virtues of the righteous” by sheikh Ahmad-Afandi Mufti Dagestan