Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 154 of 190
Riyadh Al-Salehin | Episode (164) | Chapter: Explaining what is permissible to lie
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Transcript
Machine translation — may contain errors
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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.