Falsehood damages conscience and public trust, whether through hypocrisy, unproved rumors, or the indulgence that allows deception to continue. A physician stands at a bedside and says that there is hope of recovery, knowing it may not be so. ‘Abdu’l-Bahá raises this very case just after calling lying the worst of all qualities and the foundation of all evil, and He does not condemn the doctor: words that ease a mind can become the means of a cure. Shoghi Effendi, asked whether one may tell an untruth to save another, answers that under no condition should we lie, but that we should look for a more legitimate way to help, and that nothing obliges us to be outspoken before the question is directly put. Between these two counsels lies the whole discipline of truthful care: honesty held together with kindness, and silence used in the service of both. Ephesians grounds the duty to speak truth in the fact that we are members one of another [1], which turns a private scruple into a matter of shared trust. The journey from here runs through honesty, truthfulness as the foundation of every virtue, and the trustworthiness that lets a community rest on one another’s word.
Therefore, O pure soul, follow the path of the truthful ones and emulate those who are honest, so that through truthfulness you may reach the seat of truth and through honesty attain eternal glory. All sins are on one side and lying is on the other - indeed the evil effects of lying are greater and its harm more severe. Better to speak the truth even in denial of faith than to profess belief while speaking falsehood. This counsel is for all people in the world. Be grateful to God that you became the cause for this advice to be given to all humanity.
(‘Abdu’l-Bahá, 1897 or <, to Muhammad Sadiq Khabbaz -- AB01717)
02
Know that there are two kinds of torment: subtle and palpable. For example, ignorance is itself a torment, but it is a subtle torment; indifference to God is itself a torment; falsehood is itself a torment; iniquity and treachery are torments. Indeed all the human imperfections are torments, but they are subtle torments. A person endowed with a conscience will certainly prefer to be killed rather than to sin, and to have his tongue cut out rather than to slander and lie.
(‘Abdu’l-Bahá, Chapter 75, Two Kinds of Torment, 1904 ca. -- AB09024)
03
O People! Beware of being of those who command OTHERS to be righteous, and at the same time they forget themselves, for what which comes out of their mouths will declare them liars. Not only that, but they will be accused of lying by the facts of things, and by the angels who are near. But if it happens that the words of such guides do take effect in the hearts of any certain ones, it is not in reality from them, but from what was pre-ordained in the words by the Almighty, the Wise. Such guides will be likened unto a lamp from which the worshipers received light while it burns in itself, and at last is burned out.
(‘Abdu’l-Bahá, Words to Anton Haddad ca. 1900 -- ABU0050)
04
O Ahmad! Speak forth the truth, and be not the cause of the people’s delusion. The world is unworthy of falsehood. Be not of those who fashion idols with their own hands and then bow down before the work of their own making. What difference is there between such as these and those who utter fabricated words in praise of one in whom naught is to be seen but the promptings of vain desire -- words whereby they seek to exalt themselves amongst men -- and then fall prostrate before that which their own tongues have contrived? In the sight of God there is no difference between these two: the one worshippeth what his hands have fashioned, the other, what his tongue hath devised.
(Bahá’u’lláh, to Ahmad brother of Dhabih -- BH00857)
05
It is always such rumors that cause dissension, especially when they are bereft of any reason or proof. Upon repeated hearing of these calumnies, people naturally believe them.
Regarding what thou didst write about his honor the Letter S, upon him be the glory of God - it is incumbent upon him to be circumspect, that is, not to believe every statement nor accept every claim. This blessed word hath shone forth from the dayspring of the heaven of utterance, written to one of the loved ones - exalted be His utterance: "Believe not every speaker, trust not in every newcomer, enter not every house, and hearken not unto every claimant." For it hath been observed and continues to be observed that the liar adorns himself in the garment of truthfulness, and the one who turneth away displayeth himself in the robe of the one who advanceth.
(Bahá’u’lláh, 1298 ? [1880-1881], to Aqa Abdullah -- BH01686)
07
O ye beloved of the Lord! The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. Strive ye then with all your heart to treat compassionately all humankind -- except for those who have some selfish, private motive, or some disease of the soul. Kindness cannot be shown the tyrant, the deceiver, or the thief, because, far from awakening them to the error of their ways, it maketh them to continue in their perversity as before. No matter how much kindliness ye may expend upon the liar, he will but lie the more, for he believeth you to be deceived, while ye understand him but too well, and only remain silent out of your extreme compassion.
(‘Abdu’l-Bahá, 1920-Nov-12, to Baha'is of the United States -- AB00890)
08
Consider that the worst of all qualities and the most odious of all attributes, and the very foundation of all evil, is lying, and that no more evil or reprehensible quality can be imagined in all existence. … Now, all this notwithstanding, should a physician console a patient and say, "Thank God, you are doing better and there is hope for your recovery", although these words may be contrary to the truth, yet sometimes they will ease the patient's mind and become the means of curing the illness. And this is not blameworthy.
(‘Abdu’l-Bahá, Chapter 57, The Causes of the Differences in Human Character, 1904 ca. -- AB00117)
09
Observe the word of dissimulation while thou art imprisoned, and grieve not for what hath passed from thee in the path of thy Lord. Say: The word of the Criterion is based upon wisdom. And a believing man of Pharaoh's folk who kept hidden his faith said: "Would ye kill a man because he saith 'My Lord is God', when he hath brought you clear proofs from your Lord? If he is a liar, then his lie is upon him; and if he is truthful, then some of that wherewith he threateneth you will strike you. Lo! God guideth not one who is a prodigal, a liar." Perchance God will bring to pass afterward some new thing.
(The Báb, Letter to Mulla Husayn I (from Medina), 1261-01-10 ca. (Medina) [1845-Jan-19], to Mulla Husayn -- BB00287)
Further quotations · supplied wording and references
10
As to the question whether it is right to tell an untruth in order to save another, he feels that under no condition should we tell an untruth but at the same time try and help the person in a more legitimate manner. Of course it is not necessary to be too outspoken until the question is directly put to us.
LG#2043 (21 Dec. 1927 on behalf of Shoghi Effendi)
Supplied quotation · catalogue passage not verified
How would you investigate the different settings and purposes of these two readings, and what possibilities do they open for speech that preserves both truthfulness and care?
How might attention to evidence interrupt the movement from rumor to harm?
What responsibilities toward a deceived person complicate a wish to be indulgent toward someone who lies?