Numerous Shariah texts urge speaking the truth, condemn cowardice, and criticize fearing people instead of fearing Allah (swt). Among the noble verses of the Quran that indicate the obligation and virtue of speaking the truth are the following:

Allah (swt) says,

[يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ]

“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves” [TMQ Surah An-Nisa’: 135].

And Allah (swt) says,

[وَلَا تَلۡبِسُواْ ٱلۡحَقَّ بِٱلۡبَٰطِلِ وَتَكۡتُمُواْ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ]

“And do not mix the truth with falsehood or conceal the truth while you know it” [TMQ Al-Baqarah: 227]. This verse prohibits concealing the truth and mandates revealing it so that people may be guided by it and follow it. And Allah (swt) says,

[ٱلَّذِينَ يُبَلِّغُونَ رِسَٰلَٰتِ ٱللَّهِ وَيَخۡشَوۡنَهُۥ وَلَا يَخۡشَوۡنَ أَحَدًا إِلَّا ٱللَّهَۗ وَكَفَىٰ بِٱللَّهِ حَسِيبٗا]

“Those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah in accounting” [TMQ Surah Al-Ahzab 33:39]. Here, Allah (swt) praises those who convey His messages to people, fulfill their trust, and fear Him alone, not fearing anyone else. Neither the tyranny nor the power of anyone can prevent them from conveying Allah’s messages.

Among the hadiths in the purified Sunnah regarding the obligation to speak the truth is the following: on the authority of Abu Sa’id al-Khudri (ra), who said, the Messenger of Allah (saw) said, «لا يمنعنَّ رجلًا هيبةُ الناسِ أن يقولَ بحقٍّ إذا رآه أو شهِدَه، فإنّه لا يقرِّبُ من أجلٍ ولا يباعدُ من رزقٍ»  “Let not the fear of people prevent a man from speaking the truth when he sees it or witnesses it, for it neither hastens death nor delays sustenance” (Narrated by al-Tirmidhi and Ibn Majah).

On the authority of Abu Dharr al-Ghifari (ra), he said,

«أوصاني بألَّا أنظُرَ إلى مَن هو فوقي، وأن أنظُرَ إلى مَن هو دوني، وأوصاني بحبِّ المساكينِ والدنوِّ منهم، وأوصاني أن أصلَ رحمي وإن أدبرتْ، وأوصاني ألَّا أخافَ في الله لومةَ لائمٍ، وأوصاني أن أقولَ الحقَّ وإن كان مرًّا، وأوصاني أن أُكثرَ من قول: لا حولَ ولا قوّةَ إلّا بالله، فإنَّها كنزٌ من كنوزِ الجنّة»

“My beloved friend (saw) advised me with several good qualities, He advised me not to look at those above me, but to look at those below me. He advised me to love the poor and be close to them. He advised me to maintain ties of kinship even if they are severed. He advised me not to fear the blame of any critic in the cause of Allah. He advised me to speak the truth even if it is bitter. He advised me to frequently say: ‘There is no power nor strength except with Allah,’ for it is a treasure from the treasures of Paradise” (Narrated by Ahmad, al-Tabarani, and al-Bayhaqi).

And from the supplicated Dua of our master Muhammad (saw) which was narrated by Ammar bin Yasir (ra) he said,

«اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي اللَّهُمَّ وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ»

“O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know life is better for me, and cause me to die when You know death is better for me. O Allah, I ask You for fear of You in secret and in public, and I ask You for the word of truth in contentment and anger” (Narrated by Al-Nasa’i).

Among the stances of the Companions (ra) and the righteous predecessors in their boldness to speak the truth to their leaders and rulers when they were unjust is what was narrated by al-Tabarani, who said:

“Mu’awiyah addressed us on the day of Jumu’ah, saying, إنما المالُ مالُنا والفيءُ فيئُنا، من شئنا أعطينا، ومن شئنا منعنا‘The wealth is ours, and the spoils are ours. We give to whomever we wish, and we withhold from whomever we wish.’ No one responded to him. When the second Jumu’ah came, he said the same thing, and again no one responded to him. When the third Jumu’ah came, he said the same thing, so a man who was present in the masjid stood up and said to him, كلا، بل المالُ مالُنا والفيءُ فيئُنا، من حال بيننا وبينه حاكمناه بأسيافنا‘No, rather the wealth is ours, and the spoils are ours. Whoever stands between us and it, we will judge him with our swords.’”

Then, after he finished Salah, Mu’awiya ordered the man to be brought in and seated him beside him on the bench. Then he gave permission for the people to enter, and he said, “O people, I spoke on the first Friday and no one responded to me, and on the second and no one responded to me. However, on the third, this man revived me—may Allah (swt) revive him. I heard the Messenger of Allah (saw) say, «سيأتي قومٌ يتكلَّمونَ فلا يردُّ عليهم يتقاحَمونَ في النَّار تقاحُمَ القِرَدةِ»“There will come a people who will speak and no one will respond to them. They will plunge into the Fire like monkeys.” I feared that Allah would make me one of them. However, when this man responded to me, he revived me—may Allah revive him—and I hoped that Allah (swt) would not make me one of them.” Al-Haythami said: It was narrated by At-Tabarani in Al-Kabir and Al-Awsat and by Abu Ya’la, and its narrators are trustworthy.

In another narration, on the authority of Mu'awiyah ibn Abi Sufyan, he said: I heard the Messenger of Allah (saw) say, «يَكونُ أُمراءُ يقولونَ فلا يُرَدُّ عليهِم يتَهافَتونَ في النَّارِ يتبَعُ بعضُهم بعضًا»“There will be rulers who speak and are not refuted; they will plunge into Hellfire, one after another.” This noble Prophetic tradition warns against remaining silent in the face of a ruler’s injustice and fearing his punishment; for the punishment of Allah (saw) is far greater and more severe, and more deserving of being feared.

Imam al-Bukhari said in his At-Tarikh Al-Kabir, “One day, Umar (ra) said in a gathering with some of the Muhajireen and Ansar around him, أرأيتم لو ترخّصتُ في بعضِ الأمر، ما كنتم فاعلين؟ ‘If I were to be lenient in some matter, what would you do?’ They remained silent. He repeated it two or three times. Bashir ibn Sa’d said, ‘If you did, we would straighten you like a straight arrow.’ Umar (ra) said, أنتم إذن أنتم ‘Then you are, who you are, in goodness.’”

Imam Ibn al-Mubarak narrated in Al-Zuhd, “Sufyan ibn Uyaynah told us, on the authority of Musa ibn Abi Isa, that Umar ibn al-Khattab (ra) went to Ibn Haritha’s place and found Muhammad ibn Maslamah there. Umar said: ‘What do you think of me, Muhammad?’ He replied, ‘By Allah (swt), I see you as I love to see you, and as those who wish you well love to see you. I see you as strong in accumulating wealth, abstaining from it, and just in distributing it. If you were to deviate, we would correct you as an arrow is straightened in a bow.’ Umar said. ‘And?’ He replied: ‘If you were to deviate, we would correct you as an arrow is straightened in a bow.’” He said, الحمد لله الذي جعلني في قومٍ إذا ملتُ عدلوني “Praise be to Allah (swt) who placed me among a people who, if I deviate, correct me.”

It was narrated on the authority of Ubadah ibn al-Samit (ra), “He went on a campaign with Muawiyah into the land of the Romans. He saw people trading pieces of gold for dinars and pieces of silver for dirhams, and he said: ‘O people, you are consuming usury. I heard the Messenger of Allah (saw) say, «لَا تَبْتَاعُوا الذَّهَبَ بِالذَّهَبِ إِلَّا مِثْلًا بِمِثْلٍ لَا زِيَادَةَ بَيْنَهُمَا وَلَا نَظِرَةً» ‘Do not buy gold for gold except like for like, with no increase between them and no delay.’ Muawiyah said to him: ‘O Abu al-Walid, I do not see riba (interest) in this, except in the case of a delay.’ Ubadah said, ‘I tell you what the Messenger of Allah (ra) said, and you tell me your own opinion! If Allah causes me to leave, I will not live with you in any land where you have authority over me.’ When he returned, he went to Medina, and Umar ibn al-Khattab said to him: ‘What brings you here, O Abu al-Walid?’ So, he told him the story and what he had said about living with him. Umar (ra) said, ارجع يا أبا الوليد إلى أرضك؛ فقبّح الله أرضًا لستَ فيها وأمثالُك ‘Return, O Abu al-Walid, to your land; for Allah curses a land where you and those like you are not.’ He wrote to Muawiyah, “You have no authority over him, and compel the people to follow what he said, for that is the right thing to do” (Narrated by Ibn Majah).

Among the examples of the righteous predecessors who demonstrated courage in speaking the truth is that of Imam al-Nawawi, may Allah have mercy on him, who was known for his boldness in speaking the truth. One of his students narrated about him, as recorded in history books, saying, كان النووي مواجهًا للملوك والجبابرة، ولا تأخذه في الله لومةُ لائم “Al-Nawawi confronted rulers and tyrants, and he feared no blame in the cause of Allah.”

The student added, “When An-Nawawi was unable to confront the situation directly, he would write letters and manage to deliver them. Among the letters he wrote, and which he sent me to deliver, was one concerning justice for the people and the removal of taxes from them. The Sultan’s response was one of denial, rebuke, and threat. So, may Allah have mercy on him, he wrote a reply to that response, and among what he said was, ‘Allah ​​has made it obligatory to clarify Shariah rulings when needed, as Allah (swt) said,

[وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ]

“And when Allah took a covenant from those who were given the Scripture, saying, ‘You must make it clear to the people and not conceal it’” [TMQ Surah Aali Imran: 187]. So, it became obligatory upon us to clarify it, and it was forbidden for us to remain silent.’”

He also said, in summary, “It is not permissible to take anything from the subjects as long as there is something in the Bayt-ul-Maal, whether it be cash, goods, land, estates to be sold, or anything else. So say the ulema of Muslims in the lands of the rulers, and they have consensus on this. And the Bayt-ul-Maal, praise be to Allah (swt), is well-stocked.”

In response to the Sultan’s threat, he said, “As for threatening the subjects because of our advice, and threatening a group, this is not what is expected from the Sultan’s justice and forbearance! What recourse do the weak Muslims who are drowning in the Sultan’s lands have against a text written by some sincere Muslims as advice to the Sultan, and to them, without their knowledge? And how can they be held accountable for it, if it addresses something blameworthy?! As for me personally, the threat does not harm me, nor does anything greater than it, and this does not prevent me from advising the Sultan; I believe this is a Shariah obligation upon me and others, and whatever results from fulfilling this Shariah obligation is good and an increase in the sight of Allah (swt) Who said,

[يَٰقَوۡمِ إِنَّمَا هَٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَٰعٞ وَإِنَّ ٱلۡأٓخِرَةَ هِيَ دَارُ ٱلۡقَرَارِ]

“O my people, this worldly life is but temporary enjoyment, and indeed, the Hereafter is the home of permanence” [TMQ Surah Al-Ghafir: 39].  And Allah (swt) said,

[وَأُفَوِّضُ أَمۡرِيٓ إِلَى ٱللَّهِۚ إِنَّ ٱللَّهَ بَصِيرُۢ بِٱلۡعِبَادِ]

“And I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants” [TMQ Surah Al-Ghafir: 44]. And the Messenger of Allah (saw) commanded us to speak the truth wherever we are, and not to fear the blame of any critic in the cause of Allah (swt).”

A believer may face harm and persecution for speaking the truth and confronting the injustice of rulers and authorities. Throughout history, the Dawah carriers and ulema of Muslims have faced harm for their stances and steadfastness in upholding the truth, such as Imam Ahmad ibn Hanbal, Ibn Taymiyyah, Al-Izz ibn Abd al-Salam, Abu Hanifa Al-Nu'man, Malik ibn Anas, and others.

Regarding the story of the harm suffered by Imam Malik ibn Anas, as related in al-Dhahabi’s “Siyar A'lam al-Nubala,’” “And on the authority of Ishaq al-Farawi and others, it was said: Malik was beaten and abused, and carried away unconscious. Malik said, ُضُربت فيما ضُرب فيه سعيدُ بن المسيب، ومحمدُ بن المنكدر، وربيعة، ولا خير فيمن لا يؤذى في هذا الأمر ‘I was beaten in the same way that Sa’id ibn al-Musayyib, Muhammad ibn Al-Munkadir, and Rabiah were beaten, and there is no good in one who does not suffer for this cause.’ On the authority of al-Layth ibn Sa'd, he said, إني لأرجو أن يرفعه الله بكل سوطٍ درجةً في الجنة ‘I hope that Allah (swt) will raise him a degree in Paradise for every lash.’ Mus’ab ibn Abdullah said, ‘Al-Asma’i said: Ja’far beat him, then I intervened between them until he pardoned him.’ Muhammad ibn Jarir said, Malik was flogged, and there is disagreement about the reason for that. Al-Abbas ibn al-Walid told me that Abu Ja’far forbade Malik from narrating the saying of Ibn Abbas (ra), «ليسَ على مُستكرَهٍ طَلاقٌ» “There is no divorce for one who is coerced.” Then he sent someone to ask him, and he narrated it to him in front of the people, so he flogged him.”

These are examples from the lives of the Companions (ra) and the righteous predecessors of their courage in speaking the truth and their steadfastness in their positions, despite enduring harm for it. This was when the Muslims had legitimate Shariah rulers; how much more so, then, is their need to speak the truth and proclaim it in their current state! The Islamic Ummah today is in dire need of speaking the truth, especially after decades since the fall of the Islamic state, the fragmentation of the Islamic Ummah, and the tyranny of corrupt rulers who have sown fear and terror among the people. They have erected barriers of silence that prevent people from speaking the truth openly, leading them to prioritize their own safety over confronting the enemies of Allah (swt), and standing against their schemes. Safety has become the greatest prize, while engaging in the affairs of the Islamic Ummah and speaking the truth has been deemed reckless, foolish, and ignorant!

However, by Allah’s grace, goodness remains within the Islamic Ummah, and the prisons of tyrants are filled with ‘ulema and Dawah carriers for speaking the truth, enjoining goodness (Al-Maroof), and forbidding evil (Al-Munkar). Yes, the Ummah today needs someone who will step forward, courageously and boldly enjoining what is right and forbidding what is wrong, fearing none but Allah (swt), and not being deterred by the blame of any critic, to inspire people to embrace their Deen and lead them to re-establish it on earth. Allah (swt) is sufficient for the believers, their protector and helper; He is indeed the best of protectors and the best of helpers.