The benefits of the saying of Allah the Exalted: ((So he cast a glance at the stars, and said: 'Indeed, I am ill.' So they turned away from him, retreating.))

And among the benefits of the verses in the saying of Allah the Exalted is the permissibility of *tawriyah* (euphemistic ambiguity), which is when one shows to the addressee what one does not intend, and the addressee understands from it a meaning other than what? The intended meaning. *Tawriyah* may be obligatory, it may be recommended, it may be permissible, it may be disliked, and it may be forbidden, so the five rulings apply to it. If one relies on *tawriyah* to save a protected person from destruction, for example, it becomes obligatory. For instance, if an oppressor comes and asks about a person he wants to kill, and you know the location of this person, then it is obligatory for you to use *tawriyah* because in that lies the saving of the protected person from destruction. It may be recommended, as if a questioner asks you about a good deed you performed and you fear that you will fall into *riya'* (showing off) if you inform him, then what is the ruling? Here, *tawriyah* is recommended. It may be permissible, as if you use *tawriyah* with a person who wants to wrong you or wants something from you that you do not want to give him, such as if he says, "Lend me one hundred thousand riyals," and you know that this man is poor and destitute, or a delayer who does not fulfill his obligations, then here *tawriyah* is permissible. It may be disliked, as if it is done without a reason; the correct view is that it is disliked because of the fear that the person will be attributed to lying, because if a person uses *tawriyah* and then the matter becomes clear contrary to what the listener understood, he will attribute him to lying. This is disliked, and it is not permitted except for a reason. It may be forbidden, as if two men dispute before a judge and one claims against the other with a claim, then the claimant has the proof and the denier has the oath. This defendant swears before the judge, saying, "By Allah, he has nothing with me." The judge, in such an expression, understands the acquittal of this defendant, but the defendant intended by it to be a relative pronoun, meaning, "By Allah, the One who has something with me." We say that this *tawriyah* is forbidden because it entails denying the right that he is obligated to fulfill. So the important point is that the five rulings apply to *tawriyah*.
If someone asks, what is the original ruling regarding it: permissibility or dislike? The closest view is that the original ruling is dislike, but it may be permissible, recommended, obligatory, or forbidden. Yes.
And among the benefits of the noble verse is the permissibility of attributing a description to a person based on the future, which is taken from his saying , for he is not ill now, but every person is susceptible to becoming ill. It is also possible that he intended by his saying "I am ill" to mean "weak," considering the saying of Allah the Exalted , so is the description here current or future? Current.
Now, among the benefits of the noble verse in his saying is that when these people heard this statement and after he cast a glance at the stars, they were convinced. So it follows from this that a person who is in error may be convinced by something even if he is unaware of its reality, and that is the case. If a person in error is shown his error through *tawriyah*, he thinks it is the truth, so he takes it and considers it.