In truth and its absence in jest. He said: "The intermediary between truth and falsehood is the intermediary. The texts of the Quran and the Sunnah have demonstrated the obligation of truthfulness and the prohibition of lying in all matters, and the consensus is on this, except for what is permitted in cases of necessity, as mentioned in books of jurisprudence and others. What is excluded is the seriousness of the matter, which is what the wise take into account and strive for in its details, as it leads to praiseworthy results. The word 'jest' means to be serious, and its opposite is to be playful, to amuse oneself, and to distract the soul. Each of these opposites can lead to the other. What is required here is for a person to be truthful in their seriousness and jest, as in the hadith: 'I only speak the truth.' This is considered seriousness, as it does not involve excessive jesting.

Excessive jesting is forbidden by Sharia. Some scholars said: 'If the intention is playfulness, to entertain the soul and distract it from its duties, and to sharpen the intellect, then it is not blameworthy.' Al-Nawawi said: 'The jest that is forbidden is that which is excessive and continuous, as it leads to hardness of the heart and distracts from the remembrance of Allah and contemplation of important religious matters, and often leads to causing harm, loss of dignity, and loss of respect. As for the jest that was practiced by the Messenger of Allah, peace be upon him, it was only in rare circumstances to comfort the heart of the interlocutor and to endear himself to them. He said that this is not absolutely forbidden, but rather a Sunnah if it is of this nature.'

Al-Shaykh al-Zarqani, may Allah be pleased with him, said: 'The principles of this are three: fearing Allah in secret and in public, justice in pleasure and anger, and moderation in wealth and poverty. The branches are three: preserving honor, adhering to servitude, and purifying one's sustenance. The fruits of the heart are three: submission to Allah in all times, accusing the soul of shortcomings in all situations, and following knowledge in all movements and stillness. And its completion is three: good treatment of people, gentleness in giving, and deliberation in intention.'

He also said: 'The principles of goodness are three: affection, good treatment, and humility. Affection is followed by three: fairness to oneself, seeing the fairness of others, and serving the believers. Good treatment is followed by three: justice in pleasure and anger, and moderation in wealth and poverty. Fearing Allah, the Almighty, in secret and in public is followed by three: good deeds, following the Sunnah, and adhering to the Sharia. O Allah, confirm the confession of the soul, which is its nature to be proud and to boast.

Therefore, one should not be content with striving to achieve what is acquired and to accumulate sins. A sin is what incurs blame. It is the disobedience of Allah, the Almighty, by the servant in his outward and inward actions. For example, neglecting prayer, fasting, and other actions that are commanded. And sins that are forbidden, such as drinking alcohol, eating pork, and other forbidden actions. Sins are divided into two categories: those that are between you and Allah, and those that are between you and His creation.

Those that are between you and Allah are those that are related to His rights, such as neglecting prayer and fasting. Those that are between you and His creation are those that are related to their souls, their honor, their wealth, and their rights, such as slander, gossip, and backbiting. And those that are related to the definite rights, such as maintenance, aggression, and spending less than what is required.

O Allah, forgive me my sins between me and You, and my sins between me and Your creation.