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Sahih al-Bukhari · 9 narrations

Hadith about honesty

The Prophet ﷺ taught that truthfulness leads to righteousness, and these narrations show where honesty reaches: in everyday speech, in giving testimony, and in handling what others have entrusted to us. They also describe trustworthiness as something rooted in the heart, and warn of a time when it grows scarce.

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Sahih al-Bukhari 6094

Book of Good Manners and Form (Al-Adab)

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ صِدِّيقًا، وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ، حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا ‏"‏‏.‏

Narrated `Abdullah:

The Prophet (ﷺ) said, "Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar."

What it teaches

This hadith, narrated by Abdullah (RA), teaches a fundamental principle: truthfulness is a path to piety and divine reward, culminating in Paradise, while falsehood is a path to sin and divine punishment, leading to Hellfire. It emphasizes the cumulative effect of one's words, illustrating how consistent truthfulness elevates one's character to that of a 'siddiq' (truthful person), and persistent lying degrades it to that of a 'kadhdhab' (liar) in the sight of Allah ﷻ.

In plain words

The Prophet Muhammad (PBUH) taught that being truthful leads to righteous actions and ultimately to Paradise, and a person who consistently tells the truth becomes known as a truthful individual. Conversely, the Prophet Muhammad (PBUH) warned that lying leads to wickedness and evil deeds, which ultimately result in Hellfire, and a person who persistently lies will be recorded by Allah ﷻ as a liar.

Where it applies

  • Making a promise or commitment
  • Giving testimony or witness
  • Engaging in daily conversations
  • Dealing with difficult situations where lying might seem easy
  • Building one's moral character over time

Sahih al-Bukhari 7043

Book of Interpretation of Dreams

حَدَّثَنَا عَلِيُّ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ، مَوْلَى ابْنِ عُمَرَ عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مِنْ أَفْرَى الْفِرَى أَنْ يُرِيَ عَيْنَيْهِ مَا لَمْ تَرَ ‏"‏‏.‏

Narrated Ibn `Umar:

Allah's Messenger (ﷺ) said, "The worst lie is that a person claims to have seen a dream which he has not seen."

What it teaches

This hadith teaches the profound importance of truthfulness and warns against the severe sin of fabricating dreams or false visions. It specifically identifies such an act as among the worst lies, emphasizing its gravity in the sight of Allah ﷻ.

In plain words

Prophet Muhammad (PBUH) taught that one of the most severe forms of lying is to falsely claim to have seen a dream that one did not actually experience. This highlights the grave sin of fabricating spiritual or personal experiences.

Where it applies

  • Someone exaggerating or fabricating a dream for personal gain or attention.
  • A person making up a dream to influence others' opinions or decisions.
  • Individuals falsely claiming spiritual experiences they did not have.
  • Any situation where one invents a personal experience and presents it as truth.

Sahih al-Bukhari 7255

Book of Accepting Information Given by a Truthful Person

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ خَالِدٍ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الأُمَّةِ أَبُو عُبَيْدَةَ ‏"‏‏.‏

Narrated Anas:

The Prophet (ﷺ) said, "For every nation there is an Amin (honest, trustworthy person) and the Amin of this nation is Abu 'Ubaida."

What it teaches

This hadith teaches the immense value of trustworthiness (Amanah) in Islam and highlights Abu 'Ubaida ibn al-Jarrah (RA) as an exemplary figure of this noble quality within the Muslim community, as designated by Prophet Muhammad (PBUH).

In plain words

Prophet Muhammad (PBUH) stated that every nation has a highly trustworthy individual. He then specifically identified Abu 'Ubaida ibn al-Jarrah (RA) as the most trustworthy person of the Muslim nation.

Where it applies

  • Recognizing virtuous individuals
  • Understanding the importance of integrity
  • Seeking role models in trustworthiness
  • Appreciating the qualities of the Prophet's (PBUH) companions

Sahih al-Bukhari 2260

Book of Hiring

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي بُرْدَةَ، قَالَ أَخْبَرَنِي جَدِّي أَبُو بُرْدَةَ، عَنْ أَبِيهِ أَبِي مُوسَى الأَشْعَرِيِّ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيَّ صلى الله عليه وسلم ‏ "‏ الْخَازِنُ الأَمِينُ الَّذِي يُؤَدِّي مَا أُمِرَ بِهِ طَيِّبَةً نَفْسُهُ أَحَدُ الْمُتَصَدِّقَيْنِ ‏"‏‏.‏

Narrated Abu Musa Al-Ash`ari:

The Prophet (ﷺ) said, "The honest treasurer who gives willingly what he is ordered to give, is one of the two charitable persons, (the second being the owner).

What it teaches

This hadith teaches that an individual entrusted with managing and distributing funds, if they do so honestly and with a willing heart as instructed, shares in the reward of the charitable act alongside the original owner of the funds. It emphasizes the importance of integrity, trustworthiness, and a positive attitude in fulfilling responsibilities, especially those involving others' wealth.

In plain words

The Prophet Muhammad (PBUH) stated that an honest treasurer who willingly distributes what they are instructed to give is considered one of two people who receive the reward for that charitable act. This highlights the virtue of integrity and cheerful obedience in fulfilling financial trusts.

Where it applies

  • An employee handling money for an employer
  • A person distributing charitable donations on behalf of a donor
  • Someone managing funds entrusted to them by another
  • An agent executing financial instructions for a client

Sahih al-Bukhari 1438

Book of Obligatory Charity Tax (Zakat)

حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الْخَازِنُ الْمُسْلِمُ الأَمِينُ الَّذِي يُنْفِذُ ـ وَرُبَّمَا قَالَ يُعْطِي ـ مَا أُمِرَ بِهِ كَامِلاً مُوَفَّرًا طَيِّبٌ بِهِ نَفْسُهُ، فَيَدْفَعُهُ إِلَى الَّذِي أُمِرَ لَهُ بِهِ، أَحَدُ الْمُتَصَدِّقَيْنِ ‏"‏‏.‏

Narrated Abu Musa:

The Prophet (ﷺ) said, "An honest Muslim storekeeper who carries out the orders of his master and pays fully what he has been ordered to give with a good heart and pays to that person to whom he was ordered to pay, is regarded as one of the two charitable persons."

What it teaches

The core teaching is that an honest and sincere agent or steward, who diligently fulfills their duty of distributing resources as instructed and with a good heart, earns the same reward as the primary giver of charity. It emphasizes the virtue of trustworthiness and good intention in carrying out responsibilities related to others' wealth.

In plain words

This hadith describes the high status of an honest Muslim manager or agent who is entrusted with resources. If this individual faithfully executes the instructions of their employer or master, distributing funds or goods completely and cheerfully to the designated recipients, they are considered to share the reward of charity with the one who initiated the giving.

Where it applies

  • An employee managing company funds or assets
  • An individual entrusted with distributing donations or Zakat
  • Someone acting as an agent for charitable giving on behalf of another
  • A person managing an endowment or trust fund
  • Any situation involving handling resources for a master or employer

Sahih al-Bukhari 6919

Book of Apostates

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا الْجُرَيْرِيُّ، وَحَدَّثَنِي قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا سَعِيدٌ الْجُرَيْرِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِيهِ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ أَكْبَرُ الْكَبَائِرِ الإِشْرَاكُ بِاللَّهِ، وَعُقُوقُ الْوَالِدَيْنِ، وَشَهَادَةُ الزُّورِ، وَشَهَادَةُ الزُّورِ ـ ثَلاَثًا ـ أَوْ قَوْلُ الزُّورِ ‏"‏‏.‏ فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا لَيْتَهُ سَكَتَ‏.‏

Narrated Abu Bakra:

The Prophet. said, "The biggest of the great sins are: To join others in worship with Allah, to be undutiful to one's parents, and to give a false witness." He repeated it thrice, or said, "....a false statement," and kept on repeating that warning till we wished he would stop saying it. (See Hadith No.7, Vol. 8)

What it teaches

This hadith teaches Muslims about three of the gravest sins in Islam: polytheism (shirk), disrespecting or harming one's parents, and bearing false witness. It underscores the extreme severity of these actions and the necessity for believers to avoid them to ensure their spiritual well-being and accountability before Allah ﷻ.

In plain words

The Prophet Muhammad (PBUH) taught that the most severe sins are associating partners with Allah ﷻ, being disobedient or disrespectful to one's parents, and giving false testimony. He emphasized these warnings repeatedly to highlight their extreme gravity.

Where it applies

  • A Muslim considering lying in a legal or social context
  • An individual struggling with their duties towards their parents
  • Someone seeking to understand the most severe prohibitions in Islam
  • Educating youth on fundamental Islamic ethics

Sahih al-Bukhari 7276

Book of Holding Fast to the Qur'an and Sunnah

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ سَأَلْتُ الأَعْمَشَ فَقَالَ عَنْ زَيْدِ بْنِ وَهْبٍ، سَمِعْتُ حُذَيْفَةَ، يَقُولُ حَدَّثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَنَّ الأَمَانَةَ نَزَلَتْ مِنَ السَّمَاءِ فِي جَذْرِ قُلُوبِ الرِّجَالِ، وَنَزَلَ الْقُرْآنُ فَقَرَءُوا الْقُرْآنَ وَعَلِمُوا مِنَ السُّنَّةِ ‏"‏‏.‏

Narrated Hudhaifa:

Allah's Messenger (ﷺ) said to us, "Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Qur'an was revealed and the people read the Qur'an, (and learnt it from it) and also learnt it from the Sunna." Both Qur'an and Sunna strengthened their (the faithful believers') honesty. (See Hadith No. 208)

What it teaches

This hadith teaches that honesty (Amanah) is a fundamental quality originating from Allah ﷻ, initially settled in the roots of the hearts of men. It further teaches that the divine guidance of the Qur'an and the practical example of the Prophet (PBUH)'s Sunnah are crucial for strengthening and nurturing this inherent honesty in believers.

In plain words

Honesty, a divine trust (Amanah), was initially placed by Allah ﷻ into the hearts of people. Subsequently, the revelation of the Qur'an and the teachings of the Sunnah served to further establish and reinforce this inherent honesty within believers. This hadith explains the spiritual origin of trustworthiness and how divine guidance cultivates it.

Where it applies

  • Understanding the divine origin of good character traits
  • Seeking to strengthen one's integrity and trustworthiness
  • Learning how divine revelation (Qur'an) and prophetic example (Sunnah) shape character
  • Reflecting on the importance of internalizing Islamic teachings for moral development

Sahih al-Bukhari 7430

Book of Oneness, Uniqueness of Allah (Tawheed)

وَقَالَ خَالِدُ بْنُ مَخْلَدٍ حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ، وَلاَ يَصْعَدُ إِلَى اللَّهِ إِلاَّ الطَّيِّبُ، فَإِنَّ اللَّهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ، حَتَّى تَكُونَ مِثْلَ الْجَبَلِ ‏"‏‏.‏ وَرَوَاهُ وَرْقَاءُ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏"‏ وَلاَ يَصْعَدُ إِلَى اللَّهِ إِلاَّ الطَّيِّبُ ‏"‏‏.‏

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "If somebody gives in charity something equal to a date from his honestly earned money ----for nothing ascends to Allah except good---- then Allah will take it in His Right (Hand) and bring it up for its owner as anyone of you brings up a baby horse, till it becomes like a mountain." Abu Huraira said: The Prophet. said, "Nothing ascends to Allah except good."

What it teaches

This hadith, narrated by Abu Huraira (RA), teaches the immense reward for giving charity, even a small amount, provided it originates from pure and honestly earned wealth. The Prophet (PBUH) clarified that Allah ﷻ only accepts good and pure deeds and earnings, and He multiplies the reward for such sincere charity exponentially for the giver in the Hereafter.

In plain words

This hadith, narrated by Abu Huraira (RA), teaches that even a small act of charity, like giving the value of a single date, will be greatly rewarded by Allah ﷻ if it comes from money earned honestly. The Prophet (PBUH) emphasized that Allah ﷻ accepts only what is pure and good, and He will make this small charity grow immensely for the giver, like a mountain.

Where it applies

  • Deciding to give charity, especially when one feels they have little to offer.
  • Reflecting on the source of one's income before giving charity.
  • Seeking reassurance about the value of small good deeds.
  • Understanding the conditions for divine acceptance of good deeds.

Sahih al-Bukhari 6497

Book of To make the Heart Tender (Ar-Riqaq)

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ زَيْدِ بْنِ وَهْبٍ، حَدَّثَنَا حُذَيْفَةُ، قَالَ حَدَّثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم حَدِيثَيْنِ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الآخَرَ، حَدَّثَنَا ‏"‏ أَنَّ الأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنَ الْقُرْآنِ، ثُمَّ عَلِمُوا مِنَ السُّنَّةِ ‏"‏‏.‏ وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ ‏"‏ يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ فَيَبْقَى أَثَرُهَا مِثْلَ الْمَجْلِ، كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ، فَتَرَاهُ مُنْتَبِرًا، وَلَيْسَ فِيهِ شَىْءٌ، فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ فَلاَ يَكَادُ أَحَدٌ يُؤَدِّي الأَمَانَةَ، فَيُقَالُ إِنَّ فِي بَنِي فُلاَنٍ رَجُلاً أَمِينًا‏.‏ وَيُقَالُ لِلرَّجُلِ مَا أَعْقَلَهُ وَمَا أَظْرَفَهُ وَمَا أَجْلَدَهُ‏.‏ وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ، وَلَقَدْ أَتَى عَلَىَّ زَمَانٌ وَمَا أُبَالِي أَيَّكُمْ بَايَعْتُ لَئِنْ كَانَ مُسْلِمًا رَدَّهُ الإِسْلاَمُ، وَإِنْ كَانَ نَصْرَانِيًّا رَدَّهُ عَلَىَّ سَاعِيهِ، فَأَمَّا الْيَوْمَ فَمَا كُنْتُ أُبَايِعُ إِلاَّ فُلاَنًا وَفُلاَنًا ‏"‏‏.‏ قَالَ الْفِرَبْرِيُّ قَالَ أَبُو جَعْفَرٍ حَدَّثْتُ أَبَا عَبْدِ اللَّهِ فَقَالَ سَمِعْتُ أَحْمَدَ بْنَ عَاصِمٍ يَقُولُ سَمِعْتُ أَبَا عُبَيْدٍ يَقُولُ قَالَ الأَصْمَعِيُّ وَأَبُو عَمْرٍو وَغَيْرُهُمَا جَذْرُ قُلُوبِ الرِّجَالِ الْجَذْرُ الأَصْلُ مِنْ كُلِّ شَىْءٍ، وَالْوَكْتُ أَثَرُ الشَّىْءِ الْيَسِيرُ مِنْهُ، وَالْمَجْلُ أَثَرُ الْعَمَلِ فِي الْكَفِّ إِذَا غَلُظَ‏.‏

Narrated Hudhaifa:

Allah's Messenger (ﷺ) narrated to us two narrations, one of which I have seen (happening) and I am waiting for the other. He narrated that honesty was preserved in the roots of the hearts of men (in the beginning) and then they learnt it (honesty) from the Qur'an, and then they learnt it from the (Prophet's) Sunna (tradition). He also told us about its disappearance, saying, "A man will go to sleep whereupon honesty will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the honesty will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one's foot; and in fact, this blister does not contain anything. So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such-and-such a tribe there is such-and-such person who is honest, and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart." The narrator added: There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with so-and-so and so-and-so. (See Hadith No. 208, Vol. 9)

What it teaches

This hadith teaches about the divine origin and gradual decline of honesty (Amanah) in the hearts of people, emphasizing its crucial link to faith (Iman) and serving as a prophetic warning of a future time when trustworthiness will be scarce, despite individuals being praised for other qualities.

In plain words

The Prophet Muhammad (PBUH) explained that honesty (Amanah) was initially ingrained in the depths of human hearts, then reinforced by learning from the Quran and the Sunnah. He (PBUH) foretold its gradual withdrawal from hearts, leaving only faint, empty traces, leading to a future where truly trustworthy individuals become exceedingly rare, despite outward appearances of intelligence or capability.

Where it applies

  • Observing a decline in general trustworthiness in society
  • Engaging in business or financial transactions
  • Evaluating a person's character beyond superficial traits
  • Reflecting on the importance of nurturing faith and honesty in one's heart

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