—saying, for example, “So-and-so said such-and-such,” although he never said it, or “So-and-so came,” when in fact he did not. All of this is likewise forbidden, and it is one of the hallmarks of hypocrisy, for the Prophet—peace and blessings be upon him—said: “The signs of the hypocrite are three: when he speaks, he lies.”
The author, may Allah have mercy on him, then marshals proofs for the prohibition of lying, among them the Almighty’s words: “Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—each of those will be questioned about it” (Q 17:36). “Do not pursue” means: do not follow, claim, or assert anything about which you possess no knowledge. If this verse forbids speaking about matters you have not fully grasped, how much more serious is it to speak knowingly in contradiction to what you do know? That is far graver.
From this we learn that when a person speaks there are three possible scenarios:
- He has thorough knowledge of the matter. Such speech is, in principle, permissible unless it leads to some further harm.
- He states what he knows to be contrary to fact. This is plain, explicit lying.
- He speaks about something of which he has no knowledge, unaware whether it is true or false. This too is prohibited, for Allah says: “Do not pursue that of which you have no knowledge.”
Thus a person is forbidden to speak in two situations: first, when he knows reality is the opposite of what he is saying, and second, when he speaks about a matter he does not know. Only speech that accords with one’s knowledge is unobjectionable.
He also cites the verse: “Not a single word does he utter but there is by him a watcher, ever ready” (Q 50:18). The phrase “a word” appears here as an indefinite noun in a negative construction, and its universality is further reinforced by the particle min: no utterance whatsoever escapes the record. Whatever you say, a vigilant scribe is present, watching and writing it down: “When the two receivers receive, seated to the right and to the left, man utters no word but with him is an observer ready” (Q 50:17–18). And: “Do they think We do not hear their secrets and their private counsel? Indeed, Our messengers are with them, writing it all down” (Q 43:80).
How momentous this matter is: every word you release is written, and you will be confronted with it on the Day of Resurrection, as He says: “We have attached every person’s augury to his neck, and on the Day of Resurrection We will bring forth for him a record which he will find spread open. ‘Read your book; today you are sufficient to take account of yourself’” (Q 17:13–14). You will audit yourself. One of the early Muslims said, “By Allah, He has dealt justly with you who made you your own accountant.”
In sum, Allah says: “Not a word does he utter but there is by him a watcher…”