Neither Testify to Falsehood nor Abandon Fairness for Any Big Personality
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Neither Testify to Falsehood nor Abandon Fairness for Any Personality; Stand Firm, Even if Alone, and Utter the Bitter Truth”
Allah, The Mighty and Majestic, said:
وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا
And those who do not witness Az-zoor [falsehood], and if they pass by some evil play or evil talk, they pass by it with dignity. [Al-Furqaan. 72]
وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ
And those who do not witness Az-zoor (falsehood)
Imam Ash-Shawkaanee, may Allah have mercy upon him, said: They do not give witness to false testimony or attend gatherings of falsehood. Az-Zoor means lies and falsehood, and they do not bear witness to it. The second meaning held by the majority of the Mufassirun is that Az-zoor in this verse means shirk and there is no lie greater than shirk. [1]
Imaam Ibn Al-Jawzi, may Allah have mercy upon him, quoted several meanings of the term Az-zoor that it means: The idols of the idolaters, music, shirk, the past time or jest that used to take place during the era of pre-Islamic ignorance, lies, false testimony, the festivals of the polytheists and vulgar speech. [2]
Imam Ash-Shawkaanee, may Allah have mercy upon him, stated:
We often see a man holding a belief that agrees with the truth, but when he speaks to someone who disagrees with him – one who inclines to something of the innovations in religious affairs, not to mention one of the people with leadership and one of those in possession of something of the worldly life, and not to mention one of the kings, he agrees with him, strengthen, supports and aids him against others. The least in such situations is that he would conceal what he believes is the truth, and despises – in presence of a person from whom neither is it possible to receive harm nor benefit from him – what has become clear to him is the right thing; so what about someone from whom harm and benefit is possible?! This – in reality – is from that which is tantamount to giving preference to the worldly things and the present worldly life over the religion and the Hereafter. If he pondered on what has happened to him, he would have known that his inclination to the desires of a man, two men, three or more – amongst those he compliments in that gathering, conceals the truth in order to be in agreement with them and in order to attract their affection, get hold of what they possess and escape from being alienated by them – is a shortcoming in (standing for the) truth and tantamount to exalting falsehood. Were it not that these people are greater in his sight than the Lord, he would not have inclined to their desires and abandon what he knows is that which Allah wants and demands from His servants. [3]
Imam Ash-Shawkaanee [may Allah have mercy upon him] said:
“One of the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allah’s Messenger described, because indeed that was the reason that led the people of the scripture to distort Allah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. [4]
Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him] stated about giving precedence to the truth:
Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah [The Mighty and Majestic]- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allah [The Mighty and Majestic]:
وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬اۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬اۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ
And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious”. [Surah Az-Zuhkruf. Verses 31-35] [5]
Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said, “The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [6]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [7]
We ask Allah:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ
O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [8]
A measure of genuine fear of Allah connected to establishing justice
May Allah bless Shaikh Abu Iyaad and all those who exercise patience while facing that which is painful to hear Amin.
[1] Fatth Al-Qadeer. 4/19. Daarul Wafaa. 1st Edition 1435AH [2014]
[2] Zad Al-Maseer Fee Ilm at-Tafseer
[3] An Excerpt from Adab at-Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased
[4] An Excerpt from Adab a-Talab Wa Muntahaa al-Adab. pages 94-95. slightly paraphrased
[5] An Excerpt from Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee 11/309
[6] Al-Mulakh’khas Al-Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87
[7] Sharh Hilyati Taalibil Ilm pages 253-254
[8] Irwaa al-Ghaleel 1/115