Hi all readers! In a number of previous articles, I have explained a number of things related to the Hereafter, in this article I will explain about honesty and lies in Islamic teachings. Actually, there are still many other information about the discussion relating to the afterlife. Maybe I will convey that later, Allah willing.
I am sure we all know what honesty and lies are. Maybe we ourselves have done both. I think we all know the benefits of honesty and the risk of lying. In Islamic teachings there is special advice given by the Prophet Muhammad sallallaahu ‘alaihi wa sallam to Ali bin Abi Talib about both. That is what I will explain in this article.
In the “Washiyyatu al-Mushthafah” book there is an explanation of the benefits of honesty and risk of lying. One day the Prophet Muhammad said to Ali bin Abi Talib, “O Ali! Be honest even though it endangers you in a short time, because in fact it will give you benefits in the future. Don’t lie in the near future, because in reality it will endanger you in the future.”
All readers! If we pay attention to the advice then we will understand, that honesty is not always and will give good to someone and not always lies will give someone a need. Sometimes the expected results are different. All that depends on the context in which they are revealed.
In the advice explained, that honesty can have a positive influence and negative influence. Likewise, with lies. But we must not understand the advice in a lame way. We must understand the advice proportionally. That can be exemplified like this;
There is a corrupt politician. He has stolen a certain amount of state wealth. As an ordinary human being, of course he does not want his actions to be known to other people, especially law enforcers, because it can have bad consequences, at least he will be thrown into prison and his wealth will be confiscated by the State. Just say after the corruption he has spread is a news story. Surely, he will be suspected and examined by the authorities relating to eradicating corruption. In such conditions he has two choices; between being honest or lying.
Surely the corrupt politician knows exactly the consequences if he is honest or if he lies. If he is honest, his wealth resulting from corruption will be confiscated by the State and he will be put in jail. But if he lies, maybe his lie will succeed so he is free from legal threats.
What we need to consider in relation to the advice of the Prophet Muhammad to Ali bin Abi Talib above is, it is true that if the politician is honest, then he will bear the risk. But it will be better for him. I say so because in Islamic teachings, the wealth that results from corruption is illicit wealth. All Muslims are forbidden to eat food, drink drink, and use facilities that are produced from illegitimate work, or their own status as illicit goods, because that will give negative consequences; if someone eats unclean food or drinks a drink that is unclean, then all his worship will not be accepted by Allah Ta’ala and in the hereafter he will be held responsible for all that.
Honestly acknowledging the crime of corruption is indeed bad for a short period of time, but it will free the perpetrators from future stresses.
But if the politician lies, does not acknowledge the corruption crimes he has committed, then maybe he will be free from punishment, which is certainly good for him in a short time. But what we need to pay attention to is, that a lie will need another lie to perfect it. This is tiring and requires a lot of energy and other tools. And certainly, he will bear greater risk later.
I remember there was one piece of advice related to this discussion;
.قُلْ الحَقَّ وَلَوْ كَانَ مُرًّا
“Say the truth even though it’s bitter.”
That is a brief explanation of the theme of this article. But before I end this discussion, I want to say, that the main problem or the first obstacle that must be faced by someone is himself.
I think that is enough for this article. May be useful! Amen! See you again in the next article!
The advice of the Prophet Muhammad is in the “Washiyyatu al-Mushthafaa” book, al-Miftaah Publishing, Surabaya, Indonesia, P. 11-12.