and regret and we find that lying brings that upon its owner because the one who is addicted to lying and who does it a lot can hardly miss the scandal and is not safe from it either because of a contradiction that occurs from him due to oversight and forgetfulness that happen to him or because some of the one who speaks to him knows and is aware of his speech that is contrary to what was mentioned. and the liar does not get from pleasure and enjoyment from his lie even if he lies his entire life what comes close to let alone what is equivalent to what drives him even once in his entire life of the worries of shame and embarrassment when he is disgraced and peoples contempt belittling belittling and degrading him and their lack of reliance on him and trust in him if he is someone who has a high regard for himself and is not extremely base and vile. for such a person should not be considered among people let alone someone who intends to improve himself with words. because the causes of scandal in this sense may be delayed a lot the one who makes it is deceived by that but the wise person does not involve himself in what he fears or does not feel safe with scandal but rather he takes precautions and takes firmness in that.
وندامة، ونجد الكذب يجلب على صاحبه ذلك، لأن المدمن للكذب المكثر منه لا يكاد تخطئه الفضيحة ولا يسلم منها، إما لمناقضة تكون منه لسهو ونسيان يحدثان له. وإما لعلم بعض من يحدثه واطلاعه من حديثه ذلك على خلاف ما ذكر. وليس يصيب الكذاب من الالتذاذ والاستمتاع بكذبه ولو كذب عمره كله ما يقرب فضلا عما يوازي ما يدفع إليه ولو مرة واحدة في عمره كله من هم الخجل والاستحياء عند افتضاحه واحتقار الناس واستصغارهم وتسفيههم وترذيلهم له وقلة ركونهم إليه وثقتهم به، إن كان ممن لنفسه عند نفسه مقدار ولم يكن في غاية الخسة والدناءة. فإن مثل هذا لا ينبغي أن يعد في الناس فضلا عن أن يكون يقصد بكلام يطمع به في صلاحه. ومن أجل أن أسباب الفضيحة في هذا المعنى ربما تأخرت كثيرا ما يغتر الجاعل بذلك، إلا أن العاقل ليس يورط نفسه فيما يخاف أو لا يأمن معه الفضيحة، بل يستظهر ويأخذ بالحزم في ذلك.