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Riyad al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Prohibition of Lying.

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On the authority of Samurah ibn Jundub, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, would often ask his Companions:

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"Has any one of you seen a vision?"

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Then, whoever Allah willed would relate his vision to him.

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One morning, he said to us:

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"Two visitors came to me last night."

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"They said to me, 'Come along.'"

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"So I went with them."

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"We came upon a man lying down,"

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"and another standing over him with a rock,"

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"and he was smashing the rock against his head,"

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"shattering his skull."

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"The stone would roll away,"

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"and he would follow it, retrieve it,"

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"and not return to him until his head had healed and returned to its original state."

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"Then he would return to him,"

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"and do to him exactly what he did the first time."

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I said to them, "Subhan Allah! What is this?"

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They said to me, "Go on, go on."

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So we went on.

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We came upon a man lying on his back,

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with another standing over him holding an iron hook,

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and he would approach one side of his face,

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tearing his jaw to the back of his neck,

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his nostril to the back of his neck,

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and his eye to the back of his neck.

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Then he would move to the other side,

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and do to it exactly what he did to the first side.

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No sooner would he finish that side,

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than it would heal and return to its original state.

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Then he would return to him,

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and do exactly what he did the first time.

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I said, "Subhan Allah! What is this?"

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He said,

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They said to me, "Go on, go on."

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So we went on.

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We came upon something like a furnace,

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(I believe he said,)

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and inside it was clamor and voices.

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We looked into it,

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and there were naked men and women.

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A flame would come to them from beneath them,

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and when that flame reached them,

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they would cry out.

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I asked, "Who are these?"

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They said to me,

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"Go on, go on."

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So we went on.

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We came upon a river,

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(I believe he said) red like blood.

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In the river was a man swimming,

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and on the bank of the river was a man

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who had gathered many stones before him.

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The swimmer would swim for a while,

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then come to the one who had gathered the stones,

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and open his mouth,

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and he would cast a stone into it.

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Then he would go off and swim,

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and then return to him.

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Every time he returned, he would open his mouth for him,

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and he would cast a stone into it.

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I said to them,

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"What are these two?"

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They said to me,

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"Go on, go on."

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So we went on.

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We came upon a man with a repulsive appearance,

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or the most repulsive appearance you have ever seen in a man.

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He had a fire before him, which he was stoking and running around.

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I said to them,

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"What is this?"

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They said to me,

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"Go on, go on."

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So we went on.

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We came upon a lush garden, filled with all the flowers of spring.

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In the middle of the garden was a tall man,

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whose head I could barely see because of his height reaching toward the sky.

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Around the man were more children than I had ever seen.

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I said, "What is this?"

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"And who are these?"

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They said to me,

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"Go on, go on."

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So we went on.

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We came to a magnificent tree,

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the greatest and most beautiful I have ever seen.

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They said to me,

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"Climb it."

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We climbed it until we reached a city built

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with bricks of gold and bricks of silver.

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We came to the gate of the city,

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and asked for it to be opened,

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and it was opened for us.

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We entered it,

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and were met by men

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whose one half was as beautiful as the most handsome person you have ever seen,

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and whose other half was as ugly as the most hideous person you have ever seen.

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They said to them,

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"Go and submerge yourselves in that river."

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It was a river flowing across,

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its water as white as pure milk.

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They went and submerged themselves in it,

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then returned to us, and that ugliness had left them,

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and they had become the most beautiful in appearance.

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He said,

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They said to me,

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"This is the Garden of Eden,"

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"and that is your dwelling."

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I raised my gaze upward,

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and there was a palace like a white cloud.

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They said to me,

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"That is your dwelling."

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I said to them,

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"May Allah bless you both!"

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"Let me enter it."

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They said,

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"Not now, but you shall enter it."

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"And you will enter it."

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I said to them,

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"I have seen wonders tonight,"

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"so what is this that I have seen?"

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They said to me,

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"We will inform you."

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"As for the first man you came upon, whose head was being shattered with the rock,"

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"he is the man who receives the Qur'an and rejects it,"

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"and sleeps through the obligatory prayer."

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"As for the man you came upon whose jaw was being torn to the back of his neck,"

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"his nostril to the back of his neck,"

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"and his eye to the back of his neck,"

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"he is the man who leaves his house,"

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"and tells a lie that reaches the horizons."

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"As for the naked men and women"

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"who were in something like a furnace,"

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"they are the adulterers and adulteresses."

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"As for the man you came upon swimming in the river,"

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"and being fed stones,"

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"he is the consumer of usury."

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"As for the man with the repulsive appearance"

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"who was by the fire, stoking it and running around it,"

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"he is Malik, the guardian of Hell."

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"As for the tall man in the garden,"

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"he is Ibrahim."

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"As for the children around him,"

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"they are every child who died upon the fitrah (natural state)."

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In the narration of al-Barqani:

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"Born upon the fitrah."

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Some Muslims asked,

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"O Messenger of Allah, and the children of the polytheists?"

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The Messenger of Allah, peace and blessings of Allah be upon him, said,

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"And the children of the polytheists."

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"As for the people who were half handsome"

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"and half ugly,"

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"they are people who mixed a righteous deed"

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"with another that was evil,"

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"but Allah pardoned them."

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Narrated by al-Bukhari.

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In another narration of his:

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"I saw two men last night who came to me,"

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"and took me out to a sacred land,"

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then he mentioned it,

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and said:

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"We went to a hole like a furnace,"

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"narrow at the top and wide at the bottom,"

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"with a fire blazing beneath it."

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"When it flared up,"

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"they rose until they almost exited,"

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"and when it subsided,"

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"they returned into it."

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"Inside were naked men and women."

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And in it:

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"Until we came to a river of blood,"

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(and he did not express doubt),

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"in which a man was standing in the middle of the river,"

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"and on the bank of the river was a man,"

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"with stones before him."

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"The man in the river would come forward,"

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"and whenever he wanted to exit,"

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"the man would throw a stone into his mouth,"

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"returning him to where he was."

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"Every time he tried to exit,"

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"he would throw a stone into his mouth,"

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"and he would return as he was."

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And in it:

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"He took me up the tree,"

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"and they brought me into a house,"

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"the most beautiful I have ever seen,"

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"containing old men and young men."

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And in it:

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"The one you saw having his jaw torn,"

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"is the liar who tells a lie,"

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"and it is carried from him until it reaches the horizons,"

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"so he is treated as you saw until the Day of Resurrection."

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And in it:

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"The one you saw having his head smashed,"

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"is a man whom Allah taught the Qur'an,"

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"but he slept through it at night,"

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"and did not act upon it during the day,"

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It will be done to him until the Day of Resurrection.

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As for the first dwelling you entered,

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it is the dwelling of the general body of believers.

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As for this dwelling,

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it is the dwelling of the martyrs.

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I am Jibril,

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and this is Mika'il.

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So raise your head.

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I raised my head,

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and above me was something like a cloud.

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He said,

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"That is your dwelling."

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I said,

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"Let me enter my dwelling."

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He said,

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"You still have a portion of life left to complete."

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Had you completed it,

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you would have entered your dwelling.

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Narrated by al-Bukhari.

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His phrase "yathlaghu ra'sahu" (he smashes his head),

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means to crush and split it.

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His phrase "yatadahdahu" (it rolls),

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means it tumbles.

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His phrase "yusharshiru" (he saws),

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means he cuts.

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His phrase "dawda'a" (they clamored),

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means they shouted.

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His phrase "yafgharu" (he opens wide),

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means he opens.

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His phrase "al-mir'ah" (the view),

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means the sight.

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His phrase "yahushshuha" (he stokes it),

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means he ignites it.

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His phrase "rawdah mu'timah" (a lush garden),

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means one with abundant vegetation.

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Its length.

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His phrase "dawhah" (a large tree),

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refers to a great tree.

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His phrase "al-muhibb" (the milk),

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refers to milk.

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His phrase "fashama basari" (my gaze rose),

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means it ascended.

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"Wa sa'ada" (and it rose),

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means it was elevated.

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"Al-rababah" (the cloud),

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refers to a cloud.

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Among the benefits of the hadith:

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Interpreting dreams in the morning

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is better than at other times,

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because the dreamer remembers them well,

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due to the proximity of the time.

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The desirability of asking

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someone who has seen a dream and listening to it.

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Affirmation of the punishment

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of the grave,

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and that some sinners are punished

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in the barzakh (the interval between death and resurrection).

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The permissibility of summarizing knowledge,

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which is to group issues together,

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then explain them in order,

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so that one may grasp

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the conceptualization of them in the mind.

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A warning against sleeping through

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the prescribed prayer.

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A warning against abandoning the Qur'an

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for one who has memorized it.

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It contains a warning against adultery,

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usury, and intentional lying,

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because they are among the destructive sins,

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the ruinous ones.

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An explanation of the encouragement to seek knowledge

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and to follow those who seek

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it from others.

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An explanation of the virtue of the martyrs,

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and that their dwellings

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are the highest of dwellings.

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As for the one whose good deeds and bad deeds are equal,

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Allah will overlook them

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by His mercy.

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Chapter: What is permissible

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regarding lying.

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Know that lying,

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although its origin is forbidden,

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is permissible in certain circumstances,

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under conditions I have clarified

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in the book al-Adhkar.

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A summary of this is

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that speech is a means

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to achieve objectives.

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Every praiseworthy objective

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that can be achieved without lying,

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it is forbidden to lie to achieve it.

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But if it cannot be achieved

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except by lying,

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then lying is permissible.

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Furthermore, if the achievement of that

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objective is permissible,

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then the lie is permissible.

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And if it is obligatory,

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then the lie is obligatory.

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For instance, if a Muslim hides from an oppressor

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who wants to kill him or take his wealth,

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and he hides his wealth,

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and someone is asked about him,

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it becomes obligatory to lie to protect him.

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Likewise, if one has a trust (deposit)

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and an oppressor wants to take it,

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it becomes obligatory to lie

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to hide it.

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The most cautious approach in all of this

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is to use tawriyah (equivocation).

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The meaning of tawriyah is

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to intend by one's expression a meaning

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that is true, which is not

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a lie in relation to that intent,

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even if it is a lie in the outward

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form of the words and in relation

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to what the listener understands.

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Even if one abandons this

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and uses a direct lie,

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it is not forbidden

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in this situation.

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The scholars cited as evidence

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for the permissibility of lying in this situation

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the hadith

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from Umm Kulthum,

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may Allah be pleased with her,

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that she heard the Messenger of Allah,

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peace and blessings of Allah be upon him, say:

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"He is not a liar

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who reconciles between people,

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conveying good

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or saying good."

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It is agreed upon.

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Muslim added in a narration:

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Umm Kulthum said,

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"I did not hear him

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grant a concession for anything

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that people say, except in three:

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meaning war,

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reconciliation between people,

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and the speech of a man to

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his wife, and the speech of

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a woman to her husband."

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"He is not a liar,"

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meaning he is not blameworthy in the Shari'ah.

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"Conveying,"

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meaning reporting.

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Among the benefits of the hadith:

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Whoever reconciles between people

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is not called a blameworthy liar.

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The blameworthy lie is

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that which results in

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harm.

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The permissibility of lying in the three

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matters mentioned in the hadith,

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because the resulting benefit

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is greater.

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Riyadh al-Salihin.