enter upon a governor, a king, or anyone else in authority and then say, “The people are fine; their affairs are in good order. The mosques are full, the people are worshipping Allah, the economy is sound, security is excellent,” and similar claims—while he is lying. This is forbidden: a deception of the rulers and of the whole community, for the person in authority is not a sun that shines into every corner. Indeed, even the physical sun does not reach everywhere; it cannot penetrate a closed stone room. Likewise, those in authority have limited knowledge, limited hearing, limited sight, limited perception, and limited understanding, just like other human beings; they cannot possibly know all the people’s circumstances. Thus, when such a cheating, treacherous betrayer comes and tells them that everything is prosperity, ease, security, and worship, he misleads them. They imagine conditions really are like that and therefore make no move to correct what is corrupt, because they are told that everything is running smoothly.

What is required is frankness. A wound cannot be treated until it is opened, the foul blood allowed to flow, and only then dressed; to cover it while it is still ragged is impermissible, for that is deception. Ibn ʿUmar says this is hypocrisy, and he spoke the truth: it is indeed hypocrisy—he reports something, lies, betrays, and fails the trust. Clarification, then, is obligatory, whereas hypocrisy and flattery are not permissible.

Accordingly, anyone who approaches a responsible person—even one in charge of only ten students, let alone someone responsible for an entire nation—must inform him of the actual situation. He must not say, “By Allah, all the students are fine, all diligent, united in speech, and perfectly well-mannered.” No; he must convey the truth and, if need be, specify each individual by name. Mentioning a fault so that it can be removed is safety and sincere counsel; it is not backbiting in the least.