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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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The ruling on using circumlocution for personal benefit

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Question:
These circumlocutions may occur from some people for their personal interests?

Answer:
Circumlocution provides a way out of lying. It is to say a word that closes the door without committing a lie, but something other than what is asked may be understood from it; because he does not want to lie, he is hesitant to lie; so he says a word that is not considered a lie, and by which he may be saved, if he is not an oppressor, if he is not an oppressor but rather one who has been wronged, or if he is neither an oppressor nor one who has been wronged, there is nothing wrong with that.
As for if he is an oppressor, interpretation does not benefit him, just as the Prophet (peace and blessings be upon him) said:
An oath is to be interpreted according to the intention of the one who takes itاليمين على نية المستحلف
Sahih Muslim 1653b
, and in the other wording:
Your oath should be about something regarding which your companion will believe youيمينك على ما يصدقك عليه صاحبك
Sahih Muslim 1653a
narrated by Muslim. So if he is an oppressor, interpretation does not benefit him, rather he is held accountable. For example, if a person claims against him, saying, "You have a thousand riyals, or a hundred riyals, or more or less, the price of such and such, or the price of such and such, or a loan," and then he swears and interprets his oath, saying, "By Allah, I have nothing for you," meaning nothing more than this, meaning interpreting it as nothing more than this, or "I have nothing with such and such a description and such and such a description," he interprets it, but interpretation does not benefit him. His oath is called a *ghumus* (swearing by a false oath); because he is an oppressor in this interpretation, interpretation does not benefit him.
But if a person comes to you and says, for example, "So-and-so is with you," and you fear that he will harm him, you fear that he will do to him what will hurt him, you say, "By Allah, he is not with me," intending that he is not with you in the place where you are standing, even if he is with you in a room inside, but he is not with you in this place or in this gathering, and he is talking to you in the gathering, and he is in the other room, you say, "By Allah, he is not with me," meaning in this gathering, so this is beneficial; because you are not an oppressor, you are defending your brother, or for other reasons or the like, he claims false things against you, so you swear and interpret with a beneficial interpretation that is not a lie; to repel this falsehood.
Source binbaz.org.sa

The Arabic text is copied verbatim from the original source, without any edits.

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