The Seventeenth Greater Sin: Lying
Lying is another sin which is classified among the Greater sins. The famous scholar, Shaykh Ansari (r.a.) says in his book,Makasib-e-Muharrama
:
“Lying is haraam according to common sense and it is also haraam according to the revealed religions, especially Islam. The Quran is explicit in this regard and the corpus of hadith (opinion of the majority of the jurists) and reason also sustain this assertion.”
Lying is among the list of greater sins as quoted in the tradition of Fazl ibne Shazaan from Imam Ja’far as-Sadiq (a.s.).
Lying is one of the greatest sins
There is a tradition from the Holy Prophet (s.a.w.s.) that he said,
“Beware I inform you regarding the greatest of the mortal sins: Associating anything with Allah, disobeying parents and lying!”
(Wasaelush Shia).
Imam Hasan al-Askari (a.s.) has similarly been quoted as saying,
“All the evils have been locked in a room and its key is lying.”
(Mustadrakul Wasael).
Angels curse the liars
The Prophet of Islam says in one of his utterances:
“When a believer utters a lie without a valid excuse, he is cursed by seventy thousand angels.
Such a stench emanates from his heart that it reaches the sky and because of this single lie Allah writes for him a sin equivalent to that of committing seventy formications and such formications that the least of them is fornication with ones mother.”
(Mustadrakul Wasael).
Doubtlessly, lying is the worst of sins. It is obvious that the evils of lying are more dreadful than those of adultery. Some lies lead to war between two tribes or two communities. Some lies are such that they cause the destruction of life and honour of thousands of people. Or at least lead to economic disasters. One kind of falsehood is that which is attributed to Allah, the Holy Prophet (s.a.w.s.) or the Holy Imams (a.s.). Obviously this is the worst kind of falsehood. Due to certain lies some innocent people are sent to the gallows and their families destroyed. It is for this very reason that the traditions state:
“Lying is a greater evil than drinking wine.”
Quranic verses denounce lying
Allah the Almighty says in Surah Nahl, verse 105:
“Only they forge the lie who do not believe in Allah’s communications, and these are the liars.”
And in Surah Zumar it is mentioned:
“Surely Allah does not guide him aright who is a liar, ungrateful.”
(Surah Zumar 39:3)
In the same way one could surmise from some of the verses that the liar is eligible for divine curse and Allah is extremely angry with him.
For example:
“... and pray for the curse of Allah on the liars.”
(Surah Ale Imran 3:61)
And also:
“... the curse of Allah be on him if he is one of the liars.”
(Surah Nur 24:7)
A large number of Quranic verses and traditions denounce the sin of lying and describe its evil consequences. The late Haji Noori has collected these verses and traditions and classified them into forty points for easy reference and recollection. We shall quote these for the benefit of our readers.
1. Lying is transgression
Allah says in Surah Baqarah:
“...there shall be no intercourse nor transgression nor quarreling amongst one another (during Hajj).”
(Surah Baqarah 2:197).
The word “transgression” in this ayat refers to falsehood or lying.
Again in Surah Hujarat it is mentioned:
“O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.”
(Surah Hujarat 49:7)
This ayat was revealed for Walid, who is mentioned as an “evil-doer”; that is a liar.
2. Meaning of the term “false words”
Alongwith the prohibition of worshipping idols it is ordered by Allah to abstain from falsehood.
“...therefore avoid the uncleanness of the idols and avoid false words.”
(Surah Hajj 22:30)
In this verse the term ‘false words’ refer to lying.
3. The liar is not a believer
One of the verse quoted above (Surah Nahl 16:l05) proves that the liar is not a believer and one who is a believer never utters a lie. The actual translation of this verse is as follows:
“Only those people forge lie, who do not believe in the signs of Allah.”
For it is clear that one who disbelieves in the divine communications cannot be a Momin (believer).
4. Lying is an evil and a sin
Traditions have mentioned lying as a sin and an evil. For example, Hazrat Muhammad al-Baqir (a.s.) says:
“Falsehood is absolutely an evil and a sin.”
5. The Liar is accursed
The liar becomes eligible for divine curse and Allah causes His retribution to descends upon him.”
For example:
“...the curse of Allah be on him if he is one of the liars.”
(Surah Nur 24:7)
6. The blackened face of the liar
The Holy Prophet (s.a.w.s.) says:
“Beware of falsehood! Because falsehood blackens the face.”
(Mustadrakul Wasael)
There is an interesting incident in the book,“Habibus Sayr”
:
Sultan Husain Mirza was the king of Khorasan and Zaablistan. He sent one of his envoys to Sultan Yaqoob Mirza the king of Azerbaijaan and Iraq. The envoy carried with him a lot of books and other gifts. The Sultan had ordered the bookKulliyat-e-Jami
to be included in them. It was a very popular book in those days. The envoy by the name of Ameer Husain Abeeravi was in a great hurry and instead ofKulliyat-e-Jami
he packed the bookFutoohat-e-Makki.
When he reached Iraq, the ruler of Iraq was very hospitable. He said, “You must have been bored during this long journey?”
The envoy replied, “Not at all! The Sultan has also sent for youKulliyat-e-Jami
. So whenever we halted, I read some portions of it and passed my time.
Sultan Yaqoob was eager to see the book. When he ordered for it, it was not found among the collection. Now this envoy was in a fix and felt much humiliated.
The king said, “Aren’t you ashamed to utter such a lie?”
The envoy says, “I left the court feeling utterly ashamed and without taking the reply of the Sultan’s letter returned home. I did not even halt or rest during the journey to Khorasan. I felt it would have been better for me to be dead, rather than utter such a lie.
7. Sin of lying is worse than drinking wine
Imam Muhammad al-Baqir (a.s.) says:
“Certainly Allah has created the lock for every evil and the key to all these locks is drinking wine. But lying is worse that drinking.”
(Usoole Kafi)
Although wine disables the reason and sense of the one who drinks it, lying is such a sin that it kills the reason and makes one so completely insensate that he becomes ready to commit any kind of satanic act. When the alcoholic is under the influence of wine and is not in his proper senses, it is not possible for him to act with cunning and treachery but the liar could cause untold mischief in the society through his cunning; much more than the drunkard can.
8. The foul-smelling mouth of the liar
It is recorded in a tradition that on the day of judgement the mouth of the liar would exude a terrible stench.
9. The Angels abhor the liars
The smell of the liar’s mouth would be so terrible that even the Angels will not go near them. They will keep away from the liars. This is not only for the day of judgement. Even in this world, the Angels could feel the foul odour of the mouths of the liars. In a prophetic traditions it is said,
“When a believer utters a lie, such a bad smell rises from his mouth that even the Angels move away.”
(Mustadrakul Wasael)
10. Lying is disbelief (kufr)
The Almighty Allah sends curse upon the liars, as is evident from the verse of Mubahela (3:61) and the verse of ‘Laam’ (24:7).
This has been mentioned in the foregoing discussion.
11. The stenches of the liar’s mouth reaches to the skies.
12. It is also recorded that the Angels of the sky curse the liars.
13. Falsehood spoils faith. Imam Muhammad al-Baqir (a.s.) says:
“Lying destroys Faith”
(Al Kafi)
14. Falsehood deprives the liar from the taste of faith.
Imam Ali (a.s.) says:
“Every believer is deprived from the taste of faith till he gives up lying in jest and also seriously.”
(Al Kafi)
15. According to some traditional reports, lying causes enmities and hatred between people.
16. Due to this vice of speaking lies, the character of a liar becomes much worse in comparison to others. A tradition of the Prophet (a.s.) says:
“The least fore-bearing is the one who is a liar.”
(Mustadrakul Wasael)
17. The traditions of Masoomeen (a.s.) inform us that all the evils are locked in a room and the key for that room is lying.
18. Lying is a sin and transgression. The Holy Prophet (s.a.w.s.) is reported to have said.
“Avoid speaking falsehood, because it is a kind of evil and transgression. And both of them belong to Hell.” (They make one eligible for Hell).
(Mustadrakul Wasael)
19. According to certain reports, seventy thousand Angels curse the liar.
20. Lying is a sign of a hypocrite. The following tradition of the Holy Prophet (s.a.w.s.) is present in the book ofMustadrakul Wasael
:
“The three signs of the hypocrite are:
Lying, betraying trust and going back on his word (Not fulfilling a promise).”
21. The Islamic shariat does not consider a liar’s advice to be of much use. In this regard the Holy Prophet (s.a.) remarked:
“The advice of a liar has no value.”
(Mustadrakul Wasael)
22. Falsehood is the worst of the psychological ailments. Amirul Momineen Ali (a.s.) says:
“The disease of lying is the most dreadful of the (psychological) diseases.”
(Mustadrakul Wasael)
23. Lying is an embellishment of the Satan’s hands. A narration of the Prophet (s.a.) is as follows:
“Certainly, Iblees applies antimony (surma), wears a ring and uses snuff. His antimony is sloth and dozing, the ring of his finger is lying and his snuff is pride and arrogance.”
24. The worst earning of a man is falsehood.
The Holy Prophet (s.a.) says:
“ The worst of the profit is from the trade called ‘lying’.”
(Wasaelush Shia).
Yes! It is a fact that by lying, a person earns more punishment than for any other sin.
25. A man came to the Holy Prophet (s.a.w.s.) and asked.
“Which action makes the greatest number of people the inmates of Hell?”
The Holy Prophet (s.a.w.s.) replied,
“When a believer speaks a lie, he becomes prone to commit every other sin; and when this happens, he commits kufr (disbelief) which then makes him enter Hell.”
(Mustadrakul wasael)
Lying causes forgetfulness
27. Imam Ja’far as-Sadiq (a.s.) is reported to have said,
“One of the divine punishments for too much lying is that Allah makes the liar afflicted with forgetfulness.”
(Wasaelush Shia)
Thus a man speaks a lie and then forgets that he has told a lie. Consequently people come to know that he has spoken a lie and his falsity is exposed to the people.
Now to save his face he speaks more and more lies and is more insulted because his forgetfulness does not enable him to hide his false statements.
28. Falsehood is one of the doors of hypocrisy and the hypocrite.
Terrible punishment for the liars
29. Various kinds of punishment befall the one who has lied. Aqa Rawandi has quoted a lengthy tradition from the Holy Prophet (s.a.w.s.) in his bookDawaat.
The Prophet (s.a.) is describing the spectacles of Meraj (Ascension), when he says:
“I saw a man, who laid flat on his back. Another person mounted upon his head. The one who was standing upon the head had a pointed iron rod. He repeatedly injured the person lying flat. The face of the victim is shattered upto the neck. But when the rod is lifted it returns to its original form. Again the rod strikes the face and he suffers the same retribution.”
The Holy Prophet (s.a.w.s.) says that he inquired,
“Why is this man punished?”
He was told, “This is a man who left home in the morning and uttered such a lie that it caused harm to the people. So he shall be punished in this manner (after death) till the day of Qiyamat.”
30. The liar is deprived of Namaz-e-Shab and in this way he is also deprived of the benefits that occur from Namaz-e-Shab and one of these benefits is the increase in sustenance. Sharifi narrates from Imam Ja’far as-Sadiq (a.s.) that he said,
“Doubtlessly, when a man speak a lie, he is not able to get the opportunity of (performing) Namaz-e-Shab. And when he doesn’t get this opportunity (to perform Namaz-e-Shab) he does not get an increase in his sustenance.
31. Falsehood deprives the liar from true guidance and causes him to deviate. The Quran says:
“...Surely Allah does not guide him aright. Who is a liar, ungrateful.”
(Surah Juma’ 39:3)
32. Politeness and civility are removed from the one who lies. Hazrat Isa Ibne Maryam is reported to have said,
“Civility abandons the one who is a frequent liar.”
(Al Kafi)
Then no one is attracted towards him and no one feels an emotional attachment with him.
33. Falsehood is the most terrible kind of an evil and an abomination.
34. We have proved Falsehood to be a Greater sin.
35. Lie is poles apart from belief. In fact a tradition from the Holy Prophet (s.a.w.s.) says:
“Falsehood is inversely proportional to belief.”
That is when falsehood increase, belief decreases.
36. The greatest sinner is the one who has lied. The Prophet of Allah (s.a.w.s.) said:
“The greatest of the sins is talkativeness and falsehood.”
(Mustadrakul Wasael)
37. The liar is doomed because of the lie that he utters. The Messenger of Allah (s.a.w.s.) says:
“Avoid falsehood. For it may seem to be a way of salvation whereas in reality it leads to destruction.”
(Mustadrakul Wasael)
38. The liar does not deserve friendship and brotherhood. The Chief of the believers, Ali (a.s.) says:
“Every Muslim is supposed to avoid friendship and brotherhood with a compulsive liar. Because one who befriends a liar is himself considered a liar. Even if he speaks the truth, he is not believed.”
(Wasaelush Shia)
39. “...Surely Allah does not guide him who is extravagant, a liar:”
The liar is kept away from truth and reality.
40. The liar has a human form only in this world. In Barzakh he does not retain the human form. While describing the scenes of Meraj, the Holy Prophet (s.a.w.s.) told Janabe Fatemah Zahra (s.a.):
“On the night of Meraj I saw a woman whose head resembled a pig and her body was like that of a donkey. It was due to the fact that she spread discord and told lies.”
(Oyoon Akhbare-Reza)
Various grades of lying
Even though, Shaheed-e-Sani and many other Mujtahids consider every kind of falsehood to be absolutely haraam and a great sin we find in traditions that falsehood is of different grades. Among these different kinds of lies, are some that are certainly greatest of the sins and some are among the greater sins. There are also some types of lying about whom there exists a doubt whether they are “greater” or not. Let us examine each kind of falsehood.
Falsehood against Allah, the Prophet (s.a.) and the Imams (a.s.)
The worst kind of falsehood is what one utters against Allah the Almighty, His Prophet (s.a.) and the Imams (a.s.). The divine book, Quran says:
“And, for what your tongues describe, do not utter the lie, (saying) this is lawful and this is unlawful, in order to forge a lie against Allah; surely those who forge a lie against Allah shall not prosper. A little enjoyment and they shall have a painful punishment.”
(Surah Nahl 26:116-117)
The sixth holy Imam, Imam as-Sadiq (a.s.) says:
“To attribute falsehood to Allah and this Holy Prophet (s.a.) is the greatest sin.”
(Al Kafi)
Imam Ja’far as-Sadiq (a.s.) also told Abu Noman:
“Do not attribute falsehood to us. Such a lie will expel you from the upright faith (Islam).”
(Al Kafi)
This means that even if a single falsehood is attributed to the Imams (a.s.) the light of faith is extinguished from the heart. It is such a serious sin that if one intentionally commits it during the fast of Ramzan, his fast is invalidated.
Every type of falsehood
Every kind of lie and every method of speaking an untruth is haraam. As it is haraam to speak a lie with the tongue it is similarly haraam to write something false. Even if a finger is pointed in expressing a lie, it is “haraam.” For example if a person who does not pray is asked by another, “Have you performed Namaz?” and he nods his head. This is tantamount to lying and is a sin. Similarly if one propagates the statement of a liar knowing fully well that it is falsehood and to support the liar is also haraam.
Interpreting the Quranic verses and Traditions to suit oneself
Attributing falsehood to Allah (a.j.), the Holy Prophet (s.a.w.s.) and Imam (a.s.) means that one concocts a false statement and says that it is said by one of these personages. For example to say that the Holy Prophet (s.a.w.s.) has said such and such thing. While knowing that it is an absolute lie. Or to say that such and such is a Quranic verse, when it is certain that the Arabic sentence is not a part of the Holy Quran. Similarly, it is haraam to distort the apparent and the true meanings of the Quranic verses and traditions to suit ones desire or to prove ones point. Incorrect translation is also a falsehood.
It is not an easy job
It is for this very reason that most of the people are incapable of speaking from the pulpit. It is not an easy task to translate the ayats and traditions and explain and elaborate upon them in the speech. There is a need to exercise utmost caution in such risky situations. One who has not studied the rules of Arabic grammar properly will not able to avoid falsehood to the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.). Because while explaining even the apparent meaning he is sure to err. Therefore the speakers must make it a point to say only the apparent meaning of the ayats and the traditions. They must especially abstain from the exegesis of the ambiguous verses.
A kind of falsehood attributed to Allah (a.j.)
An example of this kind of lie is when a lying person in order to prove his statement says:
“Allah is a witness that I am speaking the truth.” Or,
“Allah knows that I am saying the truth.”
There is a saying of Imam Ja’far as-Sadiq (a.s.):
“One who says, “Allah knows,”where as Allah does not (That is the He know the opposite of it), the heaven shudder at the might (and the anger) of Allah (a.j.)”
(Al Kafi)
In another tradition, Imam Ja’far as-Sadiq (a.s.) says:
“When a man says, “Allah knows” while what he says is a lie, Allah tells him, “Didn’t you find anyone else to attribute a falsehood to?”
(Wasaelush Shia)
In some traditions it is mentioned that when a person makes Allah a witness for a falsehood Allah says, “Didn’t you find anyone weaker than me to be a witness for your falsehood?”
Falsehood against the Prophet (s.a.) and Imams (a.s.)
It implies the fabrication of a tradition and then attributing it to the Holy Prophet (s.a.w.s.) or the Imams (a.s.). In the same way it is haraam to knowingly propagate a weak tradition. However if one is sure of the proper references then he can quote the tradition and attribute it to the Masoomeen (a.s.).
Traditions must be quoted with the chain of narrators
Numerous traditions are found in the books and one is not sure whether they are authentic or not. In this case one can give the name of the narrator and also provide the title of the book as reference. However one must be certain that the tradition is not against the Zururiyat-e-deen, (the necessities of Faith). If there is anything against the basics of principles of religion it is most certainly a fabricated tradition. Similarly there must not be any sort of disrespect to the Masoomeen (a.s.). Also the tradition must not be against reason. Lastly as a precautionary measure one must quote only from the reliable books.
The fifth Holy Imam, Imam Muhammad al-Baqir (a.s.) has said:
“And do not quote (a tradition) except from a reliable authority, otherwise you will fabricate a great falsehood. And falsehood debases you (in the sight of Allah and his creatures).”
(Kashful Muhajja)
The Sermon of Amirul Momineen Ali (a.s.) to Haris-e-Hamadam also contains the following advice:
“Do not quote everything circulating among the common people. It suffices to be a falsehood.”
(Nahjul Balagha)
Hence whenever quoting a tradition it is necessary to prefix it was “from” and “by.” Not a single word must be deleted or added from our side, and not even a single word must be replaced, because in all such cases it would amount to attributing falsehood to the Masoomeen (a.s.).
The honourable Prophet (s.a.w.s.) is reported to have said:
“One who attribute something to me, which I have not said, shall sit in the Fire.”
(Wasaelush Shia)
Aqa Noori writes in his book“Darul Salaam”:
“A person came to the pious scholar and author of the book,Magame,
Aga Muhammad Ali at Kerman Shah and said:
“I dreamt that I am tearing at the flesh of Imam Husain (a.s.) with my teeth. What is the interpretation of this dream?”
Aga Muhammad Ali pondered a while and then said:
“You must be a preacher, relating the tragedies (Masaeb).”
The man replied, “Yes.”
Aga Muhammad Ali told him, “Either you give up this profession or quote only from the reliable books.”
Another similar anecdote is recorded in the book,Shifaus-sudoor.
A preacher was reciting a majlis in the presence of Ayatullah Al-Haj Muhammad Ibrahim Kalbasi. He was saying that Hazrat Imam Husain (a.s.) said, “Zainab, O! Zainab.”
Upon hearing this Ayatullah Kalbasi loudly exclaimed, “May Allah break your mouth! Imam (a.s.) did not say “Zainab” twice, he had said it only once.
Relating the contents of the narrations
However it is permitted to render the import of traditions in ones own words but it is a must that the speaker should be well versed with Arabic language and also be capable of understanding the usage. Thus, it is allowed to relate the contents of the tradition in ones own words.
When it is not disrespectful to the Masoomeen (a.s.), poetry could be rendered into prose and vice-versa. In the same way the past event could be quoted in the present tense. For example if one intends to say that, “a person came to Imam (a.s.) and said....” He could say, “a person comes to Imam (a.s.) and Imam (a.s.) tells him....” However, the audience should be aware that what is being related in the present tense has actually passed. In the same way if the traditions say that Imam (a.s.) has prohibited something, the speaker could say, “Imam (a.s.) said, ‘Do not do it!’”
2. False oath and avoiding testimony
Another grade of falsehood is a false oath, false witness and intentional avoidance of testifying in an Islamic court. This type of falsehood is also a confirmed greater sin. Each one of these shall be described in detail in the following pages.
3. The evil effects of falsehood
The lie is surely a great sin, which has obvious harmful effects and causes harm to others. If the harm is more the sin is greater. For example a lie causing monetary loss is definitely lesser that the one which causes the loss of a human life.
4. Lying in jest and pleasantry
Lying in jest is another kind of falsehood. For example to tell a simpleton that, “A certain lady wants to marry you,” or “that person has invited you for dinner tonight,” when actually there is no such thing. This type of falsehood is also haraam as proved conclusively from the traditions.
However, certain Mujtahids are of the opinion that if something untrue is said in a zestful manner and it is clearly understood to be a joke, then it is permitted. For example a bachelor is told, “See, there goes your wife!” It may be allowed because the listener could never misunderstand. In such a case it is not haraam. Certain Mujtahids regard even a falsehood in jest to be absolutely haraam. Whether it is an apparent joke or not. This is the precautionary method and the traditions also confirm that lying even in jest is not permitted.
Total abstinence from lying
Hazrat Imam Zainul Abedin (a.s.) says,
“Avoid falsehood, whether it is small or big, in solemnity or jest.”
(Al Kafi)
Hazrat Amirul Momineen (a.s.) said,
“No man can taste faith, till the time he completely forgoes lying, in solemnity and in jest.”
(Al Kafi)
It is also related from Amirul Momineen (a.s.) that he said:
“There is no merit in falsehood, whether serious or in jest. Do not even promise your child something if you do not intend to fulfill it. Certainly, falsehood leads man to sin (fearlessly) and (this) leads to the Fire.”
(Wasaelush Shia)
The Holy Prophet (s.a.w.s.) in his advice to Abu Zar Ghaffari (r.a.) says:
“O Abu Zar one who protects his private parts and his tongue shall enter paradise. One who utters a small falsehood in company of people to make them laugh, that same lie shall take him towards Hell.”
“O Abu Zar, woe be upon the one who speaks falsehood to make people laugh. Woe be upon him woe be upon him O Abu Zar. One who remains silent will obtain salvation. Then silence is a must for you (in place of falsehood). Not even the smallest lie should be uttered by you.”
Abu Zar (r.a.) says that he asked,
“O Messenger of Allah, what is the repentance of the one who has intentionally spoken a lie?”
The Holy Prophet (s.a.w.s.) replied:
“The sin shall be erased by Isteghfar (seeking forgiveness) and by the five-times prayers.”
(Wasaelush Shia)
The Prophet of Allah (s.a.) has also said:
“Curse be upon the liar if he has lied in jest.”
It is also narrated from the Messenger of Allah (s.a.w.s.) that he remarked,
“I guarantee a house in the best part of Paradise for the one who refrains from a dispute even when he is on the right, and a house in the medium-grade area of Heaven for the one who refrains from falsehood even in jest, and a house in the garden of Paradise for a person with the best morals.”
(Khisaal)
Lying in jest is a sin but it is not a greater sin. However if this joke hurts the feelings of a believer or causes him physical harm or is an insult to him, it will become a greater.
Exaggeration is not falsehood
Common hyperboles in a conversation are not falsehood. For example after repeating a particular thing one says:
“I have told you a hundred times!” Obviously, he has not repeated his statement a hundred times and it is also clear that by “hundred” he does not imply the figure “100”; but rather it means that he has said it numerous times.
Similarly other figures of speech are also permitted, especially in poetry.
No falsehood should be regarded as insignificant
It is commonly seen that when the host asks his guest to stay on for dinner or lunch, the guest say, “we are not hungry.” Although in reality it is not so. Hence it is a lie. People tend to ignore such lies and consider them insignificant. Even though the traditions clearly denounce them and their prohibition is clearly established in the Islamic law.
Asma Binte Umais says:
“On the first night of Ayesha’s wedding, the Holy Prophet (s.a.w.s.) gave me a bowl of milk and told me to give it to the ladies. The women said, “we are not hungry.” When the Holy Prophet (s.a.w.s.) heard this, He said:
“Do not bring together hunger and falsehood.”
Asma asked the Prophet (s.a.),
“O Messenger of Allah (s.a.w.s.), if we desire something but verbally state that we do not want it, is it a lie?”
The Holy Prophet (s.a.w.s.) said,
“Yes! Certainly every kind of falsehood is recorded, (in the scroll of deeds) even the smallest of the small lies is recorded.”
(Safinatul Behaar)
If a person, just for the sake of formality, says:
“Please come, and visit us sometimes,” even when he does not actually want him to visit, it is not a lie. Because the word “come” is conditional and uncertain. It is neither a truth nor falsehood but it is better to refrain from such a show of politeness. Because to say something and have something else in the heart is a sign of hypocrisy.
One day, Imam Ja’far as-Sadiq (a.s.) was seated with his son Ismail when one of his followers arrived, saluted him and sat down. When the Imam (a.s.) arose and walked towards the ladies portion this man also followed till the door. Imam (a.s.) bid farewell to him from here. Later, Ismail asked his father, “Why didn’t you invite him inside just for the politeness sake?”
Imam as-Sadiq (a.s.) said,
“It was not proper to invite him inside. I did not wish him to come inside. Neither did I wish that Allah should include me among those who say one thing and wish another.”
(Behaarul Anwaar)
A False dream
One type of falsehood is that a person says:
“I had such and such dream.” Or attributes falsely a dream to someone else when it is not correct. This is also falsehood.
The Holy Prophet (s.a.w.s.) says that the worst types of falsehood are three:
To call someone as the son of someone other than his (real) father.
To relate a dream that one has not seen.
Or to say something which is not said by me.
One kind of falsehood is to concoct imaginary stories, which are not based on reality but are considered true. The Holy Prophet (s.a.w.s.) says:
“The worst of the narrations is to narrate a false (story).”
Falsehood in examples
Examples are used to explain, understand and remember some intellectual concepts. Sometimes, animals are shown as conversing among themselves. (For example, there is a poem by Allama Iqbal where a squirrel advises the mountain to give up pride). Now everyone knows that such things are not possible so there is no risk of anyone having a misunderstanding. On the other hand they serve a useful purpose. Hence such examples are permitted. We find such types of examples in the narrations of Ahlul Bayt (a.s.).
Moreover there are also narrations that prove the permissibility of explaining facts and truthful concepts through the media of stories and anecdotes.
Imam Hasan (a.s.) mentions a simile
Hazrat Imam Hasan (a.s.) was in the court of Muawiya when a man said something uncivil about Imam (a.s.). Imam Hasan (a.s.) replied:
“O Umar Ibne Uthman! How stupid is your nature that you cannot understand. Your simile is like the mosquito that considered itself great. It perched on a date palm and when it took off in the air it said to date palm,
“Be careful! I am about to land on you once more.”
The tree replied, “I don’t even know since when you had perched upon me. So how can your flying away affect me?”
Listening to a lie is haraam
It must be known that as it is haraam to speak falsehood, it is also haraam to listen to it while knowing that it is a lie. Like it is haraam to read or write falsehood, it is also haraam to quote a lie. The Quran has denounced the Jews and the polytheists for spreading untrue things. It is said regarding them,
“(They are) listeners of a lie.”
(Surah Maidah 5:42)
Shaykh Sadooq (r.a.) has recorded that Imam Ja’far as-Sadiq (a.s.) was asked,
“Is it allowed to listen intently to a liar?”
Imam (a.s.) replied,
“One who listens intently to a speaker, worships him. If the speaker is (speaking) from Allah the listener has worshipped Allah. But if the speaker is (speaking) from Satan the listener has worshipped Satan.”
A similar kind of tradition is recorded from Imam Muhammad al-Baqir (a.s.) in the bookAl Kafi
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The Quran says,
“...and avoid false words.”
(Surah Hajj 22:30)
And also,
“And they who do not bear witness to what is false...”
(Surah Furqan 25:72)
These types of verses confirm the impermissibility of listening to falsehood. When a liar is speaking a lie which is a great sin the place where he commits this sin becomes a place of divine wrath and the listener shall also be included in it.
From the aspect of Nahy Anil Munkar (Forbidding Evil) too it is wajib to restrain the liar from speaking falsehood.
What is “toriya”? (concealment of truth without uttering a lie)
Toriya means to say something, which could be interpreted in more that one way. One of the meanings should be the truth and the other against reality. It is said that the one who speaks a ‘Toriya’ intends the true interpretation whereas the listeners take it to mean the opposite. For example if a tyrant comes to your place and wants to call you outside but you want to remain in the safety of your home, a person from your family can go to the door and say “He is not here”; with the intention the ‘He’ is not at the door. The tyrant may think that you are not at home. This is permitted.
Or if an oppressor is asking you the whereabouts of a person whom he intends to oppress. In this case you can say, “I do not know his whereabouts”; signifying by the pronoun “his” someone else whose whereabouts you really do not know. In the same way if one has committed a greater sin and someone asks him, “Have you committed this sin?” The person could save his honour by saying, “I shall seek forgiveness from Allah if I ever committed it.”
Similarly you can use uncertain terms and also rhetorical sentences.
For example to say, “Do you expect me to commit such a grave sin?”
Or he can also say the following prayer,
“O Allah protect me from such a sin.”
Also if you have pointed out a fault of someone and he feels bad about it, there is no need to utter a lie and say, “You do not have this fault.” What can be said to pacify instead is, “Your personality is such that it is wrong to say such things about you.”
“Toriya” is commanded
“Toriya” is of three kinds:
First type
The first type is when some purpose has to be achieved or there is a risk of some harm. These types of examples are quoted above. It is apparent that such a kind of ‘Toriya’ is permitted.
Second type
The next type of ‘Toriya’ is the one when a person intends to harm or insult someone else. There is no doubt that such a kind of ‘Toriya’ is ‘haraam’.
Third type
The third type of ‘Toriya’ is when there is neither a purpose behind it nor one intends to cause harm to others. According to some Mujtahids this type ‘Toriya’ is haraam. This is because ‘Toriya’ is a kind of a falsehood and whatever proofs exist for the prohibition of lying could also apply for this type of ‘Toriya’. Secondly there is nothing to prove the legality of this third type of ‘Toriya’. However, some of the Mujtahids are of the opinion that this kind of ‘Toriya’ is not Haraam. For according to them all those proofs that permit ‘Toriya’ are also applicable to this type and hence it is not a lie.
However, the precautionary method is to resort to ‘Toriya’ only when it is certain that it permissible.
Circumstances when lying is permitted
1. Whenever there is a danger to life, honour and property and if the danger is removed by lying, one is allowed to lie. The danger could be to ones own life, honour and property or that of someone else’s. So much so that it is also permitted to take a false oath in this situation and in some cases it becomes wajib (obligatory) to speak a lie. For example like the risk to ones life. In this case it is wajib to save oneself by lying and taking a false oath. For example if an oppressor intends to kill a Muslim or to beat him up, dishonour him, seize his property or imprison him and if he enquires from you of his whereabouts, it is obligatory not to tell the truth. Even if one has to take a false oath and say that one does not know of his whereabouts.
In the same way if you have someone’s trust in your possession and if someone intends to seize it. It is your duty to protect the trust even if you have to take the help of falsehood or a false oath.
False oath to save the Muslims
There are many traditions that support the taking of a false oath in order to save the Muslims. For example, Shaykh Ansari in his book,Makasib
quotes from Imam Ja’far as-Sadiq (a.s.) and Imam Ali (a.s.) that they have narrated the following tradition of the Holy Prophet (s.a.w.s.).
The Holy Prophet (s.a.w.s.) says:
“Swear falsely by Allah, but save your Muslim brothers from unjust murder.”
Ismael Ibne Saad records a correct tradition, wherein he says that he asked Imam Ali Reza (a.s.) concerning the person who takes a false oath to save his property from the unjust ruler.
Imam Reza (a.s.) replied,
“There is no harm (in it).”
He was again asked, “If a man takes a false oath to save the property of his believing brother, like he had sworn falsely to save his own property. Is it allowed?”
Imam (a.s.) said,
“Yes! It is allowed.”
(Wasaelush Shia)
Also Hazrat Imam Ja’far as-Sadiq (a.s.) says,
“If one is compelled to take a false oath to save the life of a Muslim or to save his property from an oppressor or a thief, not only is the expiation of this false oath not payable but he would rather be eligible for (divine) rewards.”
Monetary loss and falsehood
Two points must be remembered on this juncture. One is that even though it is permitted to lie, to save oneself from every type of monetary loss, yet it is Mustahab (recommended) not to lie if one is capable of bearing the loss. Amirul Momineen Ali (a.s.) says,
“The sign of belief is that one speaks the truth if causes loss and refrains from a lie even if it is beneficial (to lie).”
(Nahjul Balagha)
If one is compelled he must limit himself to ‘toriya’
Another important point is that in those situations where the Mujtahids have permitted Toriya it is best not to use falsehood, but limit oneself to Toriya only.
Reconcile two believing people by using falsehood
Imam Ja’far as-Sadiq (a.s.) said:
“Speech is of three types, truth, falsehood and reconciling people.”
Someone asked, “May my life be sacrificed for you. What is, “reconciling people?”
Imam (a.s.) replied:
“You hear something about something and change it, and then tell the other person that the former was saying such nice things about you. (Where as the reality is something else).”
(Wasaelush Shia)
Conveying of a harsh message:
It is clear that if in order to bring about reconciliation one has to resort to lies, he is ordered to do so, to remove the tense feelings between two people. Then the one who brings about reconciliation shall not be termed as liar. This kind of lying is not lying but it is known as causing reconciliation. If man communicates the harsh message from one to the other it will only increase the tension between the two.
In the same way if a husband and wife have separated, and divorce is about to take place, then it is allowed to speak a lie to bring about a reunion. For example the husband could be told, “Your wife is very much troubled by the separation. She is having such intense feeling about your love that she may fall ill.” Or the wife may be told similar kinds of unreal things so that they may reunite.
Reconciliation among people
The Holy Prophet (s.a.w.s.) has said,
“After the fulfillment of wajib acts, the best action is to bring about peace and reconciliation among people. This is such a goodness that spreads goodness in the world.”
Amirul Momineen Ali (a.s.) said that the Holy Prophet (s.a.w.s.) has said at the time of recording his will and testament.
“O Ali, Allah even likes a falsehood for the sake of peace and dislikes truth that spreads corruption.”
(Wasaelush Shia)
The Holy Prophet (s.a.w.s.) has also said,
“To make peace among the people and to think about reconciling the people, and removing discord is better than prayers and fasting.”
Abu Hanifa Saeq Al Haj says that there was an inheritance dispute between my son-in-law and me. Our dispute was in process when the agent of Imam as-Sadiq (a.s.), Mufazzal happened to pass by. He stopped to listen for a while then called us at his house where he gave us four hundred dirhams and solved the dispute.
Then he said, “The money that I gave you was not mine, but it belonged to my master Imam Ja’far as-Sadiq (a.s.). He had ordered me to solve the disputes among his followers through that money.”
This shows the importance of peace and reconciliation. The Holy Prophet (s.a.w.s.) has also stated that it was better than prayers and fasting, even though this action is Mustahab (recommended) whereas the former are wajib (Obligatory). The reason for this could be that due to prayers and fasting an individual is reformed. Whereas the peacemaker reforms the whole society and consequently prayers and fasting also become popular among the people. Unity among the Muslims is not only beneficial for the Hereafter, but it is very much needed from the worldly point of view also. When the hearts of the believers unite for the sake of Allah, such a power is achieved that not only the apparent enemies could be faced but even the hidden enemies, like the self and shaitan, could be easily deflected.
Kur water and the united hearts
The unity and understanding among the people could be compared to Kur water (more than 377 litres). That is if water is divided by putting it in different vessels and each of them is less then a kur, then whenever an impurity (Najasat) falls into one of it, it become Najis (impure) but if all the water is collected in one place and it becomes more than a kur and if an impurity falls into it, it does not make the kur water Najis. On the contrary the kur water is capable of purifying the impurity of a Najis Object. Exactly, in the same way when the people unite together, the divine mercy descends upon them and each one benefits by it. Secondly due to the unity among the Muslims the honour of Islam shall also be doubled in the eyes of the people.
Another example is that of the merits of congregational prayers and its great rewards. It is very much recommended to behave kindly towards the believing brother, to help him and support him. Similarly it is highly meritorious to visit the believers, to shake hands with them and to hug them. These actions carry great rewards. To make peace between two believers qualifies one to untold rewards. Similarly it is mentioned that to befriend a believer for the sake of Allah carries tremendous rewards. After examining the rewards for all of the above actions one concludes that all such actions have been promulgated for maintaining the unity among the believers.
Falsehood in the battle-field
It is surmised from some traditions that if there is a war against the kafirs, and if by using falsehood, victory could be achieved upon them, then it is permitted to do so.
Promise to a wife
The man can promise his wife something when he does not intend to fulfill it. For example if a wife asks for something, her husband can give her a false promise.
However, whether such a promise is permitted or not is difficult to prove. Some weak traditions do state that such a false promise is allowed.
But if one thinks that if he does not promise falsely to his wife, then there will be discord in the family and disputes will arise, or that his wife will be extremely unhappy. Or if he does not speak a lie it could lead to a divorce, then under compulsion the false promise is permitted.
Fear of retribution and good deeds
Hazrat Ali Ibne Abi Talib (a.s.) says:
“Avoid lying! For when one desires something he strives for it and when one fears something he strives to keep it away from himself.
(Al Kafi)
Imam Ali (a.s.) explains the above tradition, that, if one sincerely desires the pleasure of Allah he must strive for it by refraining from lies. For a sincere hope necessities that one perform good deeds. Falsehood is a haraam act and extremely evil. In the same way if one really fears divine retribution, he must keep aloof from sins, for sins incur punishment. If a person merely claims that he hopes for divine rewards and fears the divine punishment, but does not refrain from sins nor perform good deeds; he is a liar.
The following saying of Amirul Momineen Ali (a.s.) is recorded in Nahjul Balagha:
“One who thinks that he hopes (in divine rewards) but his actions do not express it, then by Allah, he is a liar. For when he hopes for something it becomes apparent from his actions.
But if he hopes in Allah and his actions do not show it? In the same way when one is afraid of something his actions express this (fear) and he flees from this thing. Then after claiming to be fearful of divine punishment why does he not flee the sins?”
Thus if one claims to be fearful of Allah and hopeful of divine rewards, but his actions do not confirm his claim, such a person is a liar. In the same way one who claims to have the traits of patience, thankfulness, contentment and resignation etc. but it is not shown in his behaviour, such a person is also a liar.
Your speech must conform to your thoughts
Hazrat Imam Ja’far as-Sadiq (a.s.) says,
“Whenever you say ‘Allaho-Akbar’ (Allah is the greatest) you must consider everything between the earth and the sky to be lesser than Allah. Because when Allah sees that a person say Allaho-Akbar only superficially, He says, “O liar! You try to be smart with me? By Might and Honour I shall deprive you of my remembrance.
It is regretful that people verbally say “Allaho Akbar” but their actions say “Allaho Asghar” (Allah is the smallest). For if they are told to do something for the sake of Allah or to refrain from something for the sake of Allah they do not pay any heed but if you fine them a hundred rupees they will obey you at once. Thus the hundred rupees are greater in their eyes and “Allah is not great”! There are such people who perform particular actions or restrain from others only due to the fear of harm by some human but if they are told to do so only due to the fear of Allah, they will not be prepared to do the same.
A show of submission
If a person says to Allah, ‘Thee only do we worship and only thee we ask for help, ’ but his actions are such that day and night he is involved in the worship of Mammon and is preoccupied in the satisfaction of carnal desires, can we consider this man to be truthful?
Does this man really worship Allah? In the same way if man regards the apparent means to be the sole authority and he relies on them alone, and seeks their help, can he remain a truthful person? To say “Thee only do we worship and only thee we ask for help” but to act contrarily is also falsehood.
Falsehood in supplications
Quite often people are prone to make false statements in invocations and supplications. For example if one says, “I am pleased with my Lord and Cherisher, He the sole cherisher of all the creatures. I am satisfied with him.”
Now if one is not satisfied by the Divine decree, and does not submit to Allah’s destiny; and when something happens against his wish, he becomes unhappy and sad, and begins to complain. The wording of his complaints prove that he is a liar.
Confession of Belief in the Imams (a.s.)
Similarly if one says, “I am pleased that Muhammad (s.a.w.s.) is my Prophet; and Quran is my Book and Ali is my Imam; and all of them are for my guidance,” but when it comes to putting this into practice he makes his sensuous desires and shaitan to be his guides, and only follows them. He does not even give any thought to the Quranic Laws. He ignores the sayings of the Imams (a.s.). Then such a person is also a liar.
Do you speak the truth?
If a man is to pray, “(O Allah) when I look at my sins, I weep and when I see your mercy and forgiveness I become hopeful and happy in anticipation that you will forgive me,” but does not worry about committing more sins. When he comes across a sinful act, even if he considers it an evil he dares to perform it without any qualms! He does not even wish for the forgiveness and mercy of Allah! Is such a person truthful? Isn’t his falsehood absolutely clear?
In the same way if a person says, “I weep due to (the fear of) the agony of death, due to the fear of questioning of the grave, due to the fear of Qiyamat,” while he is not fearful of any of these! His falsehood is obvious. It could be this very kind of falsehood that is referred to in Dua Abu Hamza Thumali of Imam Zainul Abedin (a.s.):
“O Allah! May be you have found me in the position of a liar and for this (you have taken away your mercy from me) left me on my own condition.”
It means that the supplicant has followed the selfish desires and does not know where they will lead him.
Lying to the Imams (a.s.)
The example of lying to the Imam (a.s.) is when a person recites the Ziarat he says,“(O Imams) I accept your sayings and act upon your commands and obey you,”
but does not do so in reality. In fact he obeys his selfish desires. Such a person is nothing but a devil! He is lying to the Imams (a.s.).
Another example of such a falsehood is when he says in Ziarat,“We make peace with those who are at peace with you and we make war with those who are at war with you.”
Even though he verbally claims this but in practice he is friendly with the enemies of Islam. Also, he is inimical to the believers and the Imams (a.s.). He also claims, “I keep aloof from your opponents,” whereas he does not act upon it. Isn’t such a person lying to the Imams (a.s.)?
Then how should we pray?
A question arises here that if by reciting a dua or Ziarat, if one is bound to utter lies, then how should he pray?
Although a detailed reply to this is beyond the scope of this book, we can say in brief that the manner of praying denounced by us is when the supplicant invokes Allah, the Holy Prophet (s.a.w.s.) and the Imam (a.s.), he becomes proud of his supplications.
This is not to be. One must beware of pride and arrogance and must begin not to have a high opinion about oneself. Now if a believer says that since it is not possible to avoid falsehood in prayers it is better not to pray. This type of despair is a satanic instigation. The shaitan desires to keep him away from the divine rewards, because no one is hundred percent truthful right from the beginning. He strives to achieve perfection in a gradual manner. Then Allah helps him in achieving the ultimate aim.
Either a person could understand the meanings of duas and Quranic verses (as those quoted above) or not. Even if one recites them without following the actual meaning the duas and Quranic verses will illuminate his heart by their light. He will also be eligible for the divine rewards. One who recites the duas but could not understand the meanings could certainly not be termed as a liar.
Every person has a different position
Those who are able to understand the meaning of Quran and Duas must know that people of their class are having different grades.
The highest grade is of the Masoomeen (a.s.), who have the complete understanding of these and most of the believers could not reach this stage. Then how can it be said that these believers are lying? Therefore, we can only say that, “believers are not lying.” For example all the believers fear Allah; as stated in the Holy Quran:
“And fear (only) Me if you are believers.”
(Surah Ale Imam 3:175)
In the same way all the believers repose hope in Allah but it must be noted that the fear and hope of the believers with respect to Allah is having different grades of intensity and they could never reach the stage of the Masoomeen (a.s.).
As the believers have not reached that station they are sometimes instigated by their selfish motives and fall prey to the sins and disobey Allah. The following lines of Dua Abu Hamza Thumali explain:
“O Allah! I did not sin due to disbelief in You, nor did I sin considering your command insignificant or thinking that your punishment is light. But I sinned due to the instigation of my selfish desires and due to pride...”
Firm conviction and disobedience
Even though the belief in Allah and the fear of His retribution is present in man, he is still prone to commit sins. It is not that one who believes in Allah cannot sin. For example who does not know that a dead body cannot cause any harm. Everyone firmly believes in it. Yet how many people can stay alone with a corpse at night? Here a firm belief is unable to rid the man of his fear of dead. Hence, even a firm belief cannot guarantee one’s actions. It is for this reason that we recite in Dua,“Bestow upon me such a firm conviction that I can worship you sincerity.”
There is no doubt that if one prays to Allah for a true fear; that is a fear which restrain him from committing sins; Allah will surely create such a fear in his heart.
Also the magnitude of his fear increases in the same way as the grades of piety and obedience are achieved due to constant efforts.
It is been mentioned in the traditions:
“Whoever desires something and strives for it, finds it.”
Truly! Being absolutely truthful seems appropriate only for the Masoomeen (a.s.). As the Holy Quran states,
“And be with the Truthful One!”
(Surah Tauba 9:119)
The “Truthful Ones” referred to in this ayat are the Ahul Bayt (a.s.).
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Author: Ayatullah Sayyid Abdul Husayn Dastghaib Shirazi
