Shaking Hands with Women: An Islamic Perspective

Shaking Hands with Women: An Islamic Perspective

By Dr. Yusuf Al-Qaradawi

Question: As-Salamu `alaykum. What is the correct view in regards to shaking hands with women, especially relatives who are not mahram to me, such as my cousins, wives of uncles, or sisters-in-law? Many pious Muslims face this problem, particularly on certain occasions such as coming back from travel, recovering from an illness, returning from Hajj or `Umrah, or similar occasions when relatives, in-laws, neighbors, and colleagues usually visit, congratulate each other and shake hands with each other. What I am asking is, is it proven in the Glorious Qur’an or the Sunnah that shaking hands with women is totally prohibited within the social and family relations when there is trust and no fear of temptation? I would appreciate if you would enlighten me in the light of the Qur’an and the Sunnah. Jazakum Allah Khairan [Hassan]

               

In the Name of Allāh, the Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, and peace and blessings be upon His Messenger.

Wa ‘alaikumus-Salāmu wa Rahmatullahi wa Barakātuh bother Hassan. 

An eminent contemporary Muslim scholar, Dr. Yusuf Al-Qaradawi, states: 

There is no doubt that shaking hands between males and females who are not mahrams (legal for marriage) has become an intricate issue. Reaching an Islamic verdict on this issue away from extremism and dispensation needs a psychological, intellectual, and scientific effort so that the Mufti gets rid of the pressure of all imported and inherited customs unless they are based on the textual proofs of the Qur’ān or the Sunnah. 

Before tackling the issue in point, I would like to exclude two points on which I know there is agreement among the Muslim jurists of the righteous predecessors. 

Firstly, it is prohibited to shake hands with a woman if there is fear of provoking sexual desire or enjoyment on the part of either one of them or if there is fear of temptation. This is based on the general rule that blocking the means to evil is obligatory, especially if its signs are clear. This ruling is ascertained in the light of what has been mentioned by Muslim jurists that a man touching one of his mahrams or having khalwahfitnah (temptation) or provocation of desire.

 

Secondly, there is a dispensation in shaking hands with old women concerning whom there is no fear of desire. The same applies to the young girl concerning whom there is no fear of desire or temptation. The same ruling applies if the person is an old man concerning whom there is no fear of desire. This is based on what has been narrated on the authority of Abu Bakar As-Siddiq (radiyallahu‘anhu) that he used to shake hands with old women. Also, it is reported that ‘Abdullah ibn Az-Zubair (radiyallahu‘anhu) hired an old woman to nurse him when he was sick, and she used to wink at him and pick lice from his head. This is also based on what has been mentioned in the Qur’ān in respect of the old barren women, as they are given dispensation with regard to their outer garments. Almighty Allāh says in this regard: “As for women past child bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allāh is Hearer, Knower.” (An-Nur, 24: 60) 

Allāh explains that there is no sin on the old barren women if they decide to remove their outer garments from their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly. 

Here the object of discussion deals with other than these two cases. There is no surprise that shaking hands with women is harām (unlawful) according to the viewpoint of those who hold that covering all of the woman’s body, including her face and the two hands, is obligatory. This is because if it becomes obligatory to cover the two hands, then it would become haram for the opposite sex to look at them. And, if looking at them is unlawful, then touching them would become haram with greater reason because touching is graver than looking, as it provokes desire more. 

The face and the hands are excluded from the prohibition.

But it is known that the proponents of this view are the minority, while the majority of Muslim jurists, including the Companions, the Successors and those who followed them, are of the opinion that the face and the hands are excluded from the prohibition. They based their opinion on Almighty Allāh’s saying, “And tell the believing women to lower their gaze and be modest and to display of their adornment only that which is apparent …” (An-Nur, 24: 31). 

So, where is the evidence on prohibiting handshaking unless there is desire? 

In fact, I searched for a persuasive and textual proof supporting the prohibition but I did not find it. As a matter of fact, the most powerful evidence here is blocking the means to temptation, and this is no doubt acceptable when the desire is roused or there is fear of temptation because its signs exist. But when there is no fear of temptation or desire, what is the reason for prohibition? 

Some scholars based their ruling on the action of the Prophet (Sallallāhu ‘alayhi wa sallam) on the day of the Conquest of Makkah. When he wanted to take the pledge of women he said to them, “Go, for you have given your oath of allegiance.” But it is known that the Prophet’s leaving a matter does not necessarily indicate its prohibition, as he may leave it because it is harām (forbidden), makruh (reprehensible), or because it is not preferable. He may also leave it just because he is not inclined to it. An example of this last is the Prophet’s refraining from eating the meat of the lizard (dhab) although it is permissible. Then, the Prophet’s refraining from shaking hands with women (other than his wives) is not evidence of the prohibition, and there should be other evidence to support the opinion of those who make shaking hands absolutely prohibited. 

However, it is not agreed upon that the Prophet (Sallallāhu ‘alayhi wa sallam) refrained from shaking hands with women to take their oath of allegiance. Umm ‘Atiyyah Al-Ansariyyah (radiyallāhu‘anha) reported another narrative that indicates that the Prophet shook hands with women to take their oath of allegiance. This is unlike the narration of the Mother of the Believers ‘A’ishah (radiyallāhu‘anha) who denied this and swore that it had not happened. 

It is narrated that ‘A’ishah (radiyallāhu‘anha), the wife of the Prophet (Sallallāhu ‘alayhi wa sallam), said, “When the believing women migrated to the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), they would be tested in accordance with the words of Allāh, ‘O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe nothing as partner unto Allāh, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allāh to forgive them. Lo! Allāh is Forgiving, Merciful.’ (Al-Mumtahanah, 60: 12)”

‘A’ishah (radiyallāhu‘anha) said, “Whoever among the believing women agreed to that passed the test, and when the women agreed to that, the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)  said to them, ‘Go, for you have given your oath of allegiance.’ No, by Allāh, the hand of the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) never touched the hand of any woman; rather they would give their oath of allegiance with words only.” And ‘A’ishah (radiyallāhu‘anha) said, “By Allāh, the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) only took the oath of allegiance from the women in the manner prescribed by Allāh, and the hand of the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’” [Reported by Al-Bukhari] 

In his explanation of the saying of ‘A’ishah (radiyallāhu‘anha), “No, by Allāh, the hand of the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) never touched the hand of any woman …” al-Hafiz Ibn Hajar (rahimahullāh) said: she swore to ascertain the news as if she (‘A’ishah) wanted to refute the narration of Umm ‘Atiyyah. It is narrated on the authority of Ibn Hibban, Al-Bazzār, Al-Tabari, and Ibn Mardawih that Umm ‘Atiyyah said in respect of the story of taking the oath of allegiance of women, “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) held out his hand from outside the house and we (the immigrating women) held our hands from within the house, then he said, ‘O Allāh, bear witness.’”

In another narration reported by Al-Bukhari, Umm Atiyyah said, “… thereupon a lady withdrew her hand (refrained from taking the oath of allegiance)…” This narration indicates that they (the immigrating women) took their oath of allegiance by shaking hands.

Al-Hafiz Ibn Hajar said: we reply to the first saying that holding out hands from behind a veil is an indication of the acceptance of the allegiance even if there was no shaking of hands. As for the second narration, withdrawing hands indicates the postponement of accepting the pledge of allegiance or that taking the pledge of allegiance happened from behind a veil. This is supported by that narration of Abu Dawud on the authority of Al-Sha’bi that when the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)wanted to take the pledge of allegiance of the immigrating women he brought a garment and put it over his hands saying, “I do not shake hands with women.” Furthermore, in his book Maghazi, Ibn Ishaq is reported to have said that when the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) wanted to take the pledge of allegiance of the immigrating women, he would dip his hands in a vessel and a woman would dip her hands with him in the same vessel. 

Al-Hafiz Ibn Hajar (rahimahullāh) said: it is possible that taking the pledge of allegiance happened on more than one occasion. Sometimes, it happened without touching hands by any means, as narrated by ‘A’ishah (radiyallāhu‘anha). Another time it happened that the women’s oath of allegiance was accepted by shaking their hands with the Prophet (Sallallāhu ‘alayhi wa sallam), as narrated by Al-Sha’bi. A third time it happened that they dipped their hands in the vessel as mentioned by Ibn Ishaq. 

The most correct view seems to be that it occurred on more than one occasion, if we realize that ‘A’ishah (radiyallāhu‘anha) talked about taking the pledge of allegiance from the immigrating women after the Truce of Al-Hudaibiyah, while Umm ‘Atiyyah talked about what seems to be the oath of allegiance of the believing women in general. 

By transmitting these narrations, I mean to clarify that the evidence of those who are of the opinion that shaking hands with women is prohibited is not agreed upon, as is thought by those who do not resort to the original sources. Rather, there is some controversy concerning this evidence. 

Furthermore, some contemporary Muslim scholars have based their ruling concerning the prohibition of shaking hands with women on the Hadith on the authority of Ma’qil ibn Yassar that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “It would be better for one of you to have himself stabbed on the head with an iron needle than to touch a woman that is illegal for him.” [Narrated by Al-Tabari and Al-Baihaqi]

Here, the following should be noted:

1. The scholars and Imāms of Hadith have not declared the authenticity of this Hadith. Some of them say that its narrators are trustworthy, but this is not enough to prove the authenticity of the Hadith because there is a probability that there is an interruption in the chain of narrators or there was a hidden cause behind this Hadith. That is why Muslim jurists in the periods that followed the death of the Prophet (Sallallāhu ‘alayhi wa sallam) have not based their ruling on the prohibition of shaking hands with women on this Hadith. 

2. Some Hanafi and Māliki jurists stated that the prohibition is not proven unless there is a certain qat‘ie (definitive) piece of evidence such as textual proofs from the Qur’ān or authentic Hadiths on which there is no suspicion regarding the chains of narrators. 

3. If we suppose that the above-mentioned Hadith is authentic, it is unclear to me that the Hadith indicates that it is prohibited for males and females who are not mahrams to shake hands. That is because the phrase “touch a woman that is illegal for him” does not refer to the mere touching without desire as happens in normal handshaking. But the Arabic word “al-mass” (touching) as used in the Shar‘ie texts of the Qur’an and the Sunnah refer to one of two things: 

1. Sexual intercourse, as reported by Ibn ‘Abbas (radiyallāhu‘anhu) in his commentary to Almighty Allāh’s saying, ‘… or ye have touched women …’ He stated that “touching” in the Qur’an refers figuratively to sexual intercourse. This is clear in the following Qur’ānic verses that read: “She (Mary) said: ‘My Lord! How can I have a child when no mortal hath touched me?’” (Al-‘Imran, 3: 47) and “If ye divorce them before ye have touched them …” (Al-Baqārah, 2: 237)

2. Actions that precede sexual intercourse such as foreplay, kissing, hugging, caressing, and the like. This is reported from our righteous predecessors in the interpretation of the word “mulamasah”.

 

Al-Hākim stated in his Al-Mustadrak ‘ala as-Sahihayn: Al-Bukhari and Muslim have narrated many Hadiths that show that the meaning of the word “lams” (touching) refers to actions that precede sexual intercourse. Among them are: 

a) The Hadith narrated by Abu Hurairah (radiyallāhu‘anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said, “…The hands fornicate. Their fornication is the touch ...” 

b) The Hadith narrated by Ibn ‘Abbas (radiyallāhu‘anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said, “You might caress her.”

c) The Hadith narrated by Muslim that Abdullāh Ibn Mas‘ud (radiyallāhu‘anhu) is reported to have said that a person came to Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) and told him that he had kissed a woman or touched her with his hand or did something alike. He inquired of him about its expiation. It was (on this occasion) that Allāh, Subhānahu wa ta’ala, revealed this Qur’ānic verse that reads “Establish worship at the two ends of the day and in some watches of the night. Lo! Good deeds annul ill deeds …” (Hud, 11: 114) 

d) ‘A’ishah (radiyallāhu‘anha) is reported to have said, “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)  used to visit us (his wives) and it was his habit to kiss and caress us and do actions other than sexual intercourse until he reached the one whose turn was due and he stayed there.” 

e) ‘Abdullah ibn Mas‘ud (radiyallāhu ‘anhu) is reported to have said in his commentary to Almighty Allāh’s saying, “… or ye have touched women …” that it refers to actions that precede sexual intercourse for which ablution is obligatory. 

f) Ibn ‘Umar (radiyallāhu‘anhu) is reported to have said, “Kissing is to be considered among the touching acts, so perform ablution if you do.” (Al-Mustadrak, vol. 1, p. 135) 

Hence, the opinion of Imām Mālik and the substantial meaning of the legal verdict issued by Imām Ahmad in this respect are that the touching of a woman that nullifies ablution is that which is accompanied by desire. And this is the way they interpreted Almighty Allāh’s saying, “… or ye have touched women …” 

That is why Ibn Taimiyah regarded as weak the opinion of those who interpreted “mulamasah” or (touching) in the Qur’anic verse to mean mere touching without desire. In this regard, he says, “As for the nullification of ablution with mere touching, it does agree with the original rulings of the Sharī‘ah, the unanimous agreement of the Companions and the traceable traditions reported in this respect. Moreover, those who held this opinion have not based their ruling on a textual proof or an analogical deduction.” 

So, if “touching” in Almighty Allāh’s saying “… or ye have touched women, …” refers to touching with hands, kissing or the like, as said by Ibn `Umar and others, then it is known that when “touching” is mentioned in the Qur’an or the Sunnah it refers to that which is accompanied by desire. We would like to cite here the following verse that reads, “… and touch them not, while ye are in retreat (I’tikaf) in the mosques …”

Here, it is not prohibited for the one who retreats to the mosque for devotion and worship to touch his wife without desire, but touching that is accompanied by desire is prohibited. Also, this includes the Qur’anic verses that read “O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon …” (Al-Ahzab,33: 49) “It is no sin for you if ye divorce women while yet ye have not touched them …” (Al-Baqarah,2: 236) For if he (the husband) touches his wife without desire, then the waiting period is not required and he is not required to pay her the whole dowry, according to the agreement of all Muslim scholars. 

So, whoever assumes that Almighty Allāh’s saying, “… or ye have touched women,” includes general touching without desire has exceeded far beyond the language of the Qur’an and that of people. For if “touching” in which a man and a woman are included is mentioned, it is known that it refers to touching with desire. Similarly, if “sexual intercourse” in which a man and a woman are included is mentioned, it is well known that it refers to actual sexual intercourse and nothing else. (See the collection of Fatawa Sheikh Al-Islam Ibn Taimiyah, vol. 21, pp. 223-224) 

In another context, Ibn Taimiyah stated: The Companions had debate regarding Almighty Allāh’s saying, “… or ye have touched women,” Ibn ‘Abbas (radiyallāhu ‘anhu), supported by a group, held the opinion that touching here refers to sexual intercourse and added: Allāh is modest and generous. He euphemizes with what He wills in respect of what He wills. Ibn Taimiyah added: This opinion is believed to be the most correct. 

The Arabs disagreed regarding the meaning of touching: does it refer to sexual intercourse or actions that precede it? The first group said that it refers to sexual intercourse, while the second said that it refers to actions that precede it. They sought the arbitration of Ibn ‘Abbas (radiyallāhu ‘anhu), who supported the opinion of the first group and regarded that of the second as incorrect. 

By transmitting all these sayings, I mean to show that when the word “al-mass” or “al-lams” (touching) is used to mean what a man does to a woman, it does not refer to mere touching but rather refers to either sexual intercourse or actions that precede it such as kissing, hugging, and any touching of the like that is accompanied by desire and enjoyment. 

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (Sallallāhu ‘alayhi wa sallam), whose actions are originally a source of legislation. Almighty Allāh says: “Verily in the Messenger of Allāh ye have a good example …” (Al-Ahzab, 33: 21). It is narrated on the authority of Anas ibn Mālik (radiyallāhu ‘anhu) that he said, “Any of the female slaves of Madinah could take hold of the hand of Allāh's Messenger and take him wherever she wished.” (Reported by Al-Bukhari) 

The above mentioned Hadith is a great sign of the modesty of the Prophet (Sallallāhu ‘alayhi wa sallam). 

Furthermore, it is reported in the two Sahihs that Anas Ibn Mālik (radiyallāhu ‘anhu) said, “The Prophet (Sallallāhu ‘alayhi wa sallam) used to visit Umm Hiram bint Milhan, who would offer him meals. Umm Hiram was the wife of ‘Ubadah ibn As-Samit. Allāh's Messenger once visited her and she provided him with food and started looking for lice in his head. Then Allāh's Messenger slept putting his head in her lap, and afterwards woke up smiling. Umm Hiram asked, ‘What causes you to smile, O Allāh's Messenger?’ He said, ‘Some of my followers who (in a dream) were presented before me as fighters in Allāh's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on thrones …’” 

Al-Hafiz Ibn Hajar has mentioned lessons that are deduced from this Hadith: The guest is permitted to nap in a house other than his own on condition that he is given permission and there is no fear of fitnah. According to this Hadith a woman is also permitted to serve the guest by offering him a meal, drink or the like. Furthermore, a woman is permitted to look for lice in his head, but this last was an object of controversy. Ibn ‘Abd Al-Barr said, “I think that Umm Hiram or her sister Umm Sulaim had breast-fed the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam). So, each one of them had become his foster mother or his foster aunt. That was why he (the Prophet) used to sleep in her house and she used to deal with him as one of her mahrams.” Then he (Ibn ‘Abd Al-Barr) mentioned what indicates that Umm Hiram was one of the Prophet’s mahrams, as she was one of his relatives from his maternal aunts, since the mother of ‘Abd Al-Muttalib, his grandfather, was from Banu An-Najjar. 

Others said that the Prophet (Sallallāhu ‘alayhi wa sallam) was infallible and could control his sexual desires even from his wives, so what about other women who were illegal for him while he was granted infallibility from doing any wrong action or obscenity? This was one of his distinctive traits. 

Al-Qadi ‘Iyad replied that the distinctive traits of the Prophet are not proven by personal interpretations of Hadiths. As for his infallibility, it is indisputable, but the original ruling is that it is permissible to take the Prophet’s actions as a model unless there is evidence that this action is one his distinctive traits. 

Furthermore, Al-Hafiz Al-Dumyati said: It is wrong to claim that Umm Hiram was one of the maternal aunts of the Prophet (Sallallāhu ‘alayhi wa sallam) either by reason of marriage or fosterage. Those who breast-fed the Prophet (Sallallāhu ‘alayhi wa sallam) are well known. None of them was from the Ansar except the mother of ‘Abd Al-Muttalib. She was Salma bint ‘Amr ibn Zaid ibn Lubaid ibn Khirash ibn ‘Amir ibn Ghunm ibn ‘Adyy ibn An-Najjar. While Umm Hiram is the daughter of Milhan ibn Khalid ibn Zaid ibn Judub ibn ‘Amir ibn Ghunm ibn ‘Adyy ibn An-Najjar. Umm Hiram has a common ancestor with Salma only in their grandfather ‘Amir ibn Ghunm. So, they are not among his mahrams because it is a metaphorical relationship. Al-Hafiz Al-Dumyati added: If this is proven, it is reported in the Sahih books of Hadith that the Prophet (Sallallāhu ‘alayhi wa sallam) used not to enter any house in Madinah except the house of Umm Sulaim besides those of his wives. When he was asked why, he said, “I take pity on her, as her brother (Hiram ibn Milhan) was killed in my company.” 

If this Hadith has excluded Umm Sulaim, then Umm Hiram is granted the same exclusion as her because they are sisters and resided in the same house; each one of them had her own apartment beside their brother Hiram ibn Milhan. So, the case is mutual between them, as reported by Al-Hafiz ibn Hajar. 

Moreover, Umm Sulaim is the mother of Anas Ibn Malik, the servant of the Prophet (Sallallāhu ‘alayhi wa sallam), and it was the habit of people that the master mixed with his servant and his family and did not deal with them as outsiders. 

Then, Al-Dumyati said: There is no indication in the Hadith showing that the Prophet (Sallallāhu ‘alayhi wa sallam) had khulwa (privacy) with Umm Hiram, as this might have happened in the presence of a son, a servant, or a husband. 

Ibn Hajar replied: This is a strong likelihood, but it does not refute the original argument represented in looking for lice in the head and sleeping in her lap. 

Ibn Hajar added: The best reply is that it is one of the distinctive traits of the Prophet (Sallallāhu ‘alayhi wa sallam) (See Fathul-Bāri, vol. 13, pp. 230-231). 

What I conclude from the aforementioned narrations is that the mere touching is not harām. So, if there exists reasons for mixing as that between the Prophet (Sallallāhu ‘alayhi wa sallam) and Umm Hiram and Umm Sulaim and there is no fear of fitnah, then there is nothing wrong with shaking hands when there is a need for it, such as when returning from travel, the non-mahram male relative visiting his female relative, and vice versa, especially if this meeting happens after a long period. 

Finally, I would like to ascertain two points: 

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt harām (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be harām (although it is originally permissible). 

Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (Sallallāhu ‘alayhi wa sallam) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his or her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he or she is put in a situation that someone stretches out his or  her hand to shake hands with him or her, and then he or she can do that. 

I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing. 

Allāh Almighty knows best.

And Allāh Almighty Knows best.

[Via On Islam (Ask the Scholar), Jan, 24, 2011]

Please See: A Woman's Mahram

The Virtue of Truthfulness

The Virtue of Truthfulness

By Ben Adam

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, the Lord of al`alameen, and peace and blessings be upon His Messenger.

1. The Status and Reward of Truthfulness

“O you who believe! Have fear of God, and be among the truthful.” (Al-Tawbah, 9:119)

Ask the average person to define truthfulness and the answer will most likely be restricted to something about truthful speech. Islam, however, teaches that truthfulness is far more than having an honest tongue. In Islam, truthfulness is the conformity of the outer with the inner, the action with the intention, the speech with belief, and the practice with the preaching. As such, truthfulness is the very cornerstone of the upright Muslim’s character and the springboard for his virtuousness deeds.

The great sage and scholar of Islam, Ibn al-Qayyim, said: “Truthfulness is the greatest of stations, from it sprout all the various stations of those traversing the path to Allah; and from it sprouts the upright path which if not trodden, perdition is that person’s fate. Through it is the hypocrite distinguished from the believer and the inhabitant of Paradise from the denizen of Hell. It is the sword of Allah in His earth: it is not placed on anything except that it cuts it; it does not face falsehood expect that it hunts it and vanquishes it; whoever fights with it will not be defeated; and whoever speaks it, his word will be made supreme over his opponent. It is the very essence of deeds and the well spring of spiritual states, it allows the person to embark boldly into dangerous situations, and it is the door through which one enters the presence of the One possessing Majesty. It is the foundation of the building of Islam, the central pillar of the edifice of certainty and the next level in ranking after the level of prophethood.”

[Madarij As-Salikin]

By practicing truthfulness, a person betters himself, his life is made upright and due to it, he is elevated to praiseworthy heights and raised in ranks in the sight of Allah as well as the people. As the Prophet Muhammad SAW, related:

“I order you to be truthful, for indeed truthfulness leads to righteousness, and indeed righteousness leads to Paradise. A man continues to be truthful and strives for truthfulness until he is written as a truthful person with Allah. And beware of falsehood, for indeed falsehood leads to sinning, and indeed sinning leads to the Fire. A man continues to tell lies and strives upon falsehood until he is written as a liar with Allah.”

[Muslim]

So, truthfulness is something which is to be cultivated till it is becomes implanted in a person’s soul and disposition and therefore reflected throughout the person’s character. Ali bin Abu Talib, the cousin and son-in-law of the Prophet Muhammad, mentioned the positive reciprocal effect of behaving truthfully with people in this worldly life:

“Whoever does three things with regards to people, they will necessitate three things from him: whenever he speaks to them he is truthful; whenever they entrust him with something he does not betray them; and whenever he promises them something he fulfils it. If he does this, their hearts will love him; their tongues will praise him; and they will come to his aid.”

[Ibn Muflih, Adab Ash-Shari’ah]

As for the Next Life, through Allah’s Grace and Mercy, the obedient ones – practitioners of truthfulness – will reach a station in Paradise alongside those most fortunate of souls mentioned in the revelation.

“And whosoever obeys Allah and His Messenger, such will be in the company of those whom God has blessed: the Prophets, the truthful ones, the martyrs, and the righteous. And how excellent a company are such people!”

[An-Nisa’, 4:6])

In fact, truthfulness is an essential attribute of every single prophet who graced the earth. We are told in the Quran:

“And mention in the Book, Abraham: surely he was a most truthful Prophet.”

[Maryam, 19:41]

“And mention in the Book, Ishmael: surely, he was a man true to his word, and he was a Messenger, a Prophet.”

[Maryam, 19:54]

“And mention in the Book, Enoch: surely he was a most truthful Prophet.”

[Maryam, 19:56]

We also read in the Quran how a man incarcerated alongside the Prophet Joseph addressed him with the words:

“Joseph! O most truthful one!”

[Yusuf, 12:46]

…and that Mary, the mother of Jesus, was also declared truthful in the Words of Allah:

“The Messiah (Jesus), son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother (Mary) was a truthful one, a Believer….”

[Al-Maidah, 5:75]

… and the Companions of Allah’s Messenger, the “believers” mentioned time and time again in the Quran, also reached the lofty ranks of the truthful ones:

“The believers are but those people who believed in Allah and His Messenger without ever feeling doubt thereafter, and strove with their souls and possessions in the way of God; those are the ones who are the truthful.”

[Al-Hujurat, 49:15]

Hence, to tread the path of truthfulness is to tread the path of the most righteous of God’s creation. And as for ways and means to engender this most noble of virtues into our daily lives, then we have been left an ocean of teachings from God’s Final Messenger to humanity, the Prophet Muhammad SAW, detailing and describing precisely what the virtue, nay!, the injunction of truthfulness requires. One from among these vast and numerous sayings of Allah’s Messenger is his plea:

“Guarantee for me six things and I will guarantee Paradise for you: tell the truth when you speak, fulfill your promises, be faithful when you are trusted, safeguard your private parts, lower your gaze, and withhold your hands (from harming others).”

[Reported by Ubadah, in As-Sahihah]

And Allah confirmed the truthfulness of these words of His Beloved Messenger SAW with His Own True Word:

“For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for patient men and women, for humble men and women, for charitable men and women, for fasting men and women, for men and women who guard their chastity, and for men and women who engage much in Allah’s praise: for them has Allah prepared forgiveness and a great reward.”

[Al-Ahzab, 33:35]

2. Lying and Hypocrisy

Just as truthfulness is the very cornerstone of the upright person’s character and the springboard for his virtuousness, falsehood, its opposite, is the foundation of a person’s depravity and the launch pad for his wickedness. Just as the truthfulness of a person starts from within – that is, it is a reflection of a state of true faith – a person’s dishonesty, lying and deceit is also a reflection of the inner state. This is why Allah mentions truthfulness as being the opposite of hypocrisy:

“That Allah may reward the truthful for their truth, and punish the hypocrites if He wills, or turn mercifully towards them…”

[Al-Ahzab, 33:24]

Allah mentions sincerity as a mark of truthfulness so that He might recompense the truthful for their sincerity.

Little wonder then that the most righteous and truthful of people, the Prophets of God. The Companion, Anas Ibn Malik, reported that the Prophet even mentioned how: ‘A Prophet does not (even) wink!’ [Abu Dawud, Nasa’ie, Hakim, Ahmad] And their true followers, were not belied, denounced, opposed, oppressed and rejected except by those who were given to dishonesty, deceit and hypocrisy.

“It is only those who believe not in the Signs of God, who fabricate falsehood, and it is they who are the liars.”

[Al-Nahl, 16:105]

That is regards to falsehood in faith. As for falsehood indeed, Allah states in the Quran.

“…that He may try you, which of you is the best in deeds.”

[Al-Mulk, 67:2]

A scholar from the early period of Islam, Fudail bin Iyad, commented on this verse, explaining:

“‘Which of you is the best in deeds’ means ‘the most sincere and correct.’ If the deed is sincere and not correct, it will not be accepted, and if it is correct and not sincere, it will not be accepted. It will not be accepted until it is both sincere and correct!”

One everyday example of where sincerity and correction of action are often subverted by falsehood is in the buying and selling of goods. Hence we find the Prophet SAW saying:

“If they (two parties meeting to trade) are truthful and clarify (any and all deficiency in their goods), their transaction will be blessed. But if they lie and conceal (any deficiency in their goods), the blessings of their transaction will be eradicated.”

[Reported by Hakim Ibn Hizam, in Al-Bukhari and Muslim.]

And what of falsehood in speech? Falsehood of the tongue, or what is more commonly referred to as lying, is a characteristic roundly rejected by the entire world – even if its inhabitants may fall into it from time to time. After all, if God would punish his last and greatest Prophet in case he were to lie…

“If he (Prophet Muhammad SAW) had invented false sayings concerning Us, We would surely have grasped him firmly, and then cut off the artery of his heart, and none of you could have withheld Us from doing this.”

[Al-Haqqah, 69:44-7]

…then how could lying be acceptable from anyone else besides His Prophet?! And he, the Prophet Muhammad SAW, the Truthful One, said:

“A slave’s faith will not be upright until his heart is upright, and his heart will not be upright until his tongue is upright, and a man whose neighbor is not safe from his harm will not enter Paradise.”

[Reported by the Companion, Anas Ibn Malik in As-Sahihah]

The Prophet’s Companion, Abdullah b. Mas’ud, would also say: “Each time someone lies, a black spot appears on his heart until his whole heart becomes black and he is written with God as a habitual liar.”

Thus, the habitual liar is despised, truly and thoroughly despised, by all – even his own kind – as no-one can trust a liar, not even other liars. And just as clarity in speech is a sign of truthfulness, so then ambiguity, innuendo, sarcasm and every other form of deception and trickery of the tongue is denounced in Islam. Even lying in jest has been condemned by the Prophet SAW when he said:

“I guarantee a house in the middle of Paradise for the one who leaves off lying even if it be in jest.”

[Reported by Abu Umamah, in At-Tirmidzi]

…and his saying:

“Woe to the person who lies to make people laugh! Woe to him, woe to him!”

[Reported by Mu‘awiyah Ibn Jaidah al-Qushairi in Abu Dawud]

The Prophet’s SAW closest friend and immediate temporal successor, Abu Bakar as-Siddiq (i.e. the truthful – so named by the Prophet due to the truthfulness of his faith), further said:

“Beware of lying, for lying opposes (true) faith.”

[Baihaqi, Shu‘ab Al-Iman]

And the daughter of Abu Bakar, Aishah RA, who was the beloved wife of the Prophet, mentioned that:

“There was no trait more abhorrent to the Messenger of God, may Allah praise him, than lying.”

[Ahmad]

Suffice as deterrence from lying is its being listed as a trait of that most wretched of conditions: hypocrisy. The Prophet Muhammad SAW said:

“The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust.”

[Reported by the Companion, Abu Hurairah, in Al-Bukhari and Muslim]

Not only do we learn about the abhorrence of directly lying itself, but Islam also mercifully educates us as to the dangers of all that which indirectly leads to lying.

Again from ‘Aishah we learn that the Prophet SAW would invoke his Lord, praying: “O God! I seek refuge with you from all sins, and from being in debt.” When asked: “O Messenger of God! You frequently seek refuge with God from being in debt!” The Prophet of God, may God praise him, replied: “If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises.”

[Sahih Al-Bukhari]

In the same vain, the Prophet SAW explicitly ordered his followers:

“Leave that which causes you doubt for that which does not because you doubt. For in truthfulness lies tranquility, and in lying lies doubt.”

[Reported by Al-Hasan Ibn. Ali, in At-Tirmidzi]

Striving for truthfulness then, in spirit, word and deed, is a matter which requires the utmost steadfastness from the believer, as well as the utmost vigilance against the dangers of falsehood, insincerity, deceit and hypocrisy:

“That Allah will reward the People of Truth for their truth, and punish the hypocrites if that be His Will, or turn to them in Mercy; for God is Oft-Forgiving, Most Merciful.”

[Al-Ahzab, 33:24]

[Excerpted from IslamReligion]