Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
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The Shaykh : The scholars have differed on this issue: is the meaning that a person lies with a clear lie, or is the meaning that he uses *tawriyah* (euphemism), meaning: he shows to the addressee something other than the reality, but it has a valid aspect, so by his saying: So-and-so speaks well of you, he means: of your kind and those like you among the Muslims, since every person speaks well of the Muslims without specifying.
Or he means by his saying: that he is praying for you, that he is among the servants of Allah, and a person prays for every righteous servant in every prayer, as the Prophet (peace be upon him) said:.
And it was said: that *tawriyah* is considered lying, because it is contrary to the reality, even if the speaker intended a correct meaning by it. They cited as evidence for this the saying of the Prophet (peace and blessings be upon him):, and he did not lie (peace and blessings be upon him), but he used *tawriyah*.
In any case, the person who reconciles should be careful to avoid lying, and if it is necessary, let him use *ta'wil* (interpretation), so that he becomes one who uses *tawriyah*, and if a person uses *tawriyah*, there is no sin on him between him and Allah, and it is permissible, and *tawriyah* is permissible when there is a benefit.
As for the second phrase, it contains an addition to reconciliation between people, which is lying in war:
And lying in war is also a type of *tawriyah*, such as saying to the enemy: There are great soldiers behind me, and the like of things that are used to intimidate the enemies.
And *tawriyah* in war is divided into two parts:
A part in the wording, and a part in the action, like what al-Qa'qa' ibn 'Amr (may Allah be pleased with him) did in one of the expeditions, for he wanted to intimidate the enemy, so he would bring the army in the morning, then leave the place, then bring it in the morning of another day, as if it were new reinforcements that came to help the fighting mujahideen, so the enemy would assume that this is new reinforcement that came to help the fighting mujahideen, so the enemy would assume that this is new reinforcement and would be intimidated and afraid, and this is permissible for the sake of benefit.
As for the third issue: it is that a man speaks to his wife and a woman speaks to her husband, and this is also from the category of *tawriyah*, such as saying to her: You are the most beloved of people to me, and I desire someone like you, and the like of words that necessitate affection and love between them.
But with this, it is not recommended for a person to exaggerate in this matter between the spouses, because if the woman finds something that contradicts what he told her, the situation may reverse and she may dislike it more than he expected, and likewise the woman with the man, and Allah grants success.
Or he means by his saying: that he is praying for you, that he is among the servants of Allah, and a person prays for every righteous servant in every prayer, as the Prophet (peace be upon him) said:
If you say that -meaning: you say peace be upon us and upon the righteous servants of Allah- then you have greeted every righteous servant in the heavens and the earth.
إنكم إذا قلتم ذلك -يعني : قلتم السلام علينا وعلى عباد الله الصالحين- فقد سلمتم على كل عبد صالح في السماء والأرضAnd it was said: that *tawriyah* is considered lying, because it is contrary to the reality, even if the speaker intended a correct meaning by it. They cited as evidence for this the saying of the Prophet (peace and blessings be upon him):
Indeed, Ibrahim (peace be upon him) excused himself from intercession by saying that he told three lies in the name of Allah.
إن إبراهيم عليه الصلاة والسلام يعتذر عن الشفاعة بأنه كذب ثلاث كذبات في ذات اللهIn any case, the person who reconciles should be careful to avoid lying, and if it is necessary, let him use *ta'wil* (interpretation), so that he becomes one who uses *tawriyah*, and if a person uses *tawriyah*, there is no sin on him between him and Allah, and it is permissible, and *tawriyah* is permissible when there is a benefit.
As for the second phrase, it contains an addition to reconciliation between people, which is lying in war:
And lying in war is also a type of *tawriyah*, such as saying to the enemy: There are great soldiers behind me, and the like of things that are used to intimidate the enemies.
And *tawriyah* in war is divided into two parts:
A part in the wording, and a part in the action, like what al-Qa'qa' ibn 'Amr (may Allah be pleased with him) did in one of the expeditions, for he wanted to intimidate the enemy, so he would bring the army in the morning, then leave the place, then bring it in the morning of another day, as if it were new reinforcements that came to help the fighting mujahideen, so the enemy would assume that this is new reinforcement that came to help the fighting mujahideen, so the enemy would assume that this is new reinforcement and would be intimidated and afraid, and this is permissible for the sake of benefit.
As for the third issue: it is that a man speaks to his wife and a woman speaks to her husband, and this is also from the category of *tawriyah*, such as saying to her: You are the most beloved of people to me, and I desire someone like you, and the like of words that necessitate affection and love between them.
But with this, it is not recommended for a person to exaggerate in this matter between the spouses, because if the woman finds something that contradicts what he told her, the situation may reverse and she may dislike it more than he expected, and likewise the woman with the man, and Allah grants success.