Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The Shaykh : This hadith mentioned by the author is the hadith of Umm Kulthum bint 'Uqbah ibn Abi Mu'ayt (may Allah be pleased with her), that the Prophet (peace and blessings be upon him) said: Sahih al-Bukhari 2692 : This means that if a person intends to reconcile between people and says to someone: So-and-so speaks well of you, praises you, and prays for you, and similar words, then there is nothing wrong with that.
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 the addressee something other than the reality, but it has a valid aspect? For example, when he says: 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 in general without specifying.
Or he means by his statement that he prays 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 and blessings be upon him) said: .
And they said: *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:
Lying in war is also a type of *tawriyah*, such as saying to the enemy: There are great troops behind me, and similar things that are used to intimidate the enemies.
And *tawriyah* in war is divided into two categories:
A category in words, and a category in action, such as what al-Qa'qa' ibn 'Amr (may Allah be pleased with him) did in one of the expeditions. He intended 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.
He who makes peace between the people by inventing good information or saying good things, is not a liar.
ليس الكذاب الذي يصلح بين الناس فيَنمي خيراً أو يقول خيراًThe 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 the addressee something other than the reality, but it has a valid aspect? For example, when he says: 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 in general without specifying.
Or he means by his statement that he prays 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 and blessings 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 on earth
إنكم إذا قلتم ذلك -يعني : قلتم السلام علينا وعلى عباد الله الصالحين- فقد سلمتم على كل عبد صالح في السماء والأرضAnd they said: *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:
Lying in war is also a type of *tawriyah*, such as saying to the enemy: There are great troops behind me, and similar things that are used to intimidate the enemies.
And *tawriyah* in war is divided into two categories:
A category in words, and a category in action, such as what al-Qa'qa' ibn 'Amr (may Allah be pleased with him) did in one of the expeditions. He intended 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.