Continuation of the explanation of the hadith of Umm Kulthum, the daughter of 'Uqbah ibn Abi Mu'ayt (may Allah be pleased with them): (… so he says good, or he spreads good).

The Shaykh : The last hadith we read in the previous lesson was: and there remained a phrase we had not discussed, so it is necessary to re-read the text of the hadith and then stop at the phrase in question. This hadith was narrated by the author (may Allah have mercy on him), as we mentioned, through the route of Umm Kulthum, the daughter of 'Uqbah ibn Abi Mu'ayt, that she heard the Messenger of Allah (peace and blessings be upon him) saying: . We spoke about lying in the cause of reconciliation between two people to the extent that was possible at that time. So regarding this lying, the hadith says here: . In reality, the point of interest in this hadith regarding the permissibility of lying for the sake of reconciliation among people is in his saying: , not in his saying: , because for a person to say good is a prescribed matter, and it contains all good, so there is nothing strange about a person saying good, meaning: in accordance with reality, in the cause of reconciliation between two people. Rather, what may seem strange at first glance is what came in this hadith after his saying: , meaning he adds to his speech, meaning: as we said in the previous lesson: what contradicts reality, such as saying: "So-and-so loves you, even though you are averse to him," and similar to this speech, while in reality there is no such love, but he adds to his speech in the cause of bringing close the hearts that are averse to one another. The phrase that must be discussed to some extent is the completion of the statement of the narrator of the hadith, Umm Kulthum: , meaning she did not hear the Messenger of Allah (peace and blessings be upon him and his family) . This is where the hadith ends. Her saying: "And I did not hear him permit anything of what people say of lying" is an indication that the Prophet (peace and blessings be upon him) forbade lying as a general prohibition, and that he does not exclude anything from it to permit it except in these three matters, which are: First, reconciliation among people, as mentioned in the first phrase.
Second, the speech of a man to his wife and the speech of a woman to her husband. Here is something that must be clarified, because people want to cling to even the weakest means to make lawful what Allah the Exalted has forbidden, namely lying, by the slightest ruse. This hadith says that the speech of a man to his wife is from the permissible lying, and the speech of a woman to her husband is also from the permissible lying. This exception mentioned in this hadith is undoubtedly a matter agreed upon by scholars due to the establishment of the hadith regarding it from the Messenger of Allah (peace and blessings be upon him). However, they differed in defining this speech in which a man speaks to his wife and a woman to her husband with a lie or containing a lie. What are the limits in which it is permissible for a man to lie in his speech to his wife, and for a woman to lie in her speech to her husband? There is no doubt that the matter requires precision, and I say a decisive word: It is obligatory for each of the spouses to adhere to truthfulness in their speech to the other in everything, and not to take advantage of this dispensation despite the hadith coming with it, because there is doubt in the matter. The doubt comes from the fact that it is not easy for every husband, let alone every wife, to determine the lying that the wise Lawgiver has permitted for him or her. We said earlier that they agreed on the permissibility of this type of lying between spouses, but they differed in the definition. Therefore, the resolve and firmness is for each of the spouses to avoid this taking of advantage due to the precision of the matter, and in the context of his saying (peace and blessings be upon him): . The man and the woman, each of the spouses, if they habitually and permanently take truthfulness in their speech, they have taken precaution for their religion and avoided doubts in it. This is also confirmed by his saying (peace be upon him): .