٢٦١ - باب بيان ما يجوز من الكذب

Know that lying, although it is in origin forbidden, is permitted in certain circumstances under conditions which I have explained in the book *al-Adhkār*. The summary of that is: speech is a means to objectives, so every praiseworthy objective that can be attained without lying — lying about it is forbidden; but if it cannot be attained except by lying, then lying is permitted. Then, if attaining that objective is merely permissible, lying is permissible; and if it is obligatory, lying is obligatory. So if a Muslim is in hiding from an oppressor who intends

to kill him, or to seize his property, and he conceals himself, and a person is asked about him, then lying to conceal him becomes obligatory. Likewise, if someone holds a deposit in trust and an oppressor wishes to seize it, lying to conceal it becomes obligatory. The most cautious course in all of this is to resort to equivocation (tawriyah). The meaning of equivocation is that one intends by his expression a valid meaning by which he is not lying with respect to himself, even if he is lying as regards the outward wording and as regards what the person addressed understands. Yet if he abandons equivocation and utters an outright lie, it is not forbidden in this situation.

The scholars cited as evidence for the permissibility of lying in this situation the hadith of Umm Kulthūm (may Allah be pleased with her), that she heard the Messenger of Allah ﷺ saying: "He is not a liar who reconciles between people, conveying good or saying good." Agreed upon.

Muslim added in a narration: Umm Kulthūm said: I did not hear him grant licence in anything of what people say (that is, of lying) except in three: she meant war, reconciliation between people, and a man's words to his wife and a woman's words to her husband.