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Chapter 261
بﺬﻜﻟا ﻦﻣ زﻮﺠﻳ ﺎﻣ نﺎﻴﺑ بﺎﺑ
Falsehood that is Permissible
بﺎﺘآ ﻲﻓ ﺎَﻬُﺘْﺤَﺿْوأ ﺪﻗ ٍطوُﺮﺸﺑ ِلاﻮْﺣﻷا ﺾْﻌﺑ ﻲﻓ ُزﻮُﺠَﻴﻓ ،ًﺎﻣﱠﺮﺤُﻣ ُﻪُﻠْﺻأ َنﺎَآ ْنإَو ،بﺬَﻜْﻟا ﱠنأ ْﻢَﻠْﻋْإ
:
» ِرﺎآْذﻷا
«
ُﻤْﺤﻣ ٍدﻮُﺼْﻘَﻣ ﱡﻞُﻜَﻓ ، ِﺪﺻﺎﻘﻤﻟا ﻰﻟإ ٌﺔﻠﻴﺳو َمﻼﻜﻟا ﱠنأ ﻚﻟذ ُﺮَﺼَﺘْﺨُﻣو
ُبِﺬﻜْﻟا ُمُﺮْﺤَﻳ ِبِﺬَﻜْﻟا ﺮْﻴَﻐﺑ ُﻪُﻠﻴﺼْﺤﺗ ﻦِﻜْﻤُﻳ ٍدﻮ
ُبِﺬﻜْﻟا زﺎﺟ ِبﺬﻜﻟﺎﺑ ﱠﻻإ ﻪﻠﻴﺼﺤﺗ ْﻦِﻜﻤُﻳ ْﻢَﻟ ْنإو ،ﻪﻴﻓ
.
، ًﺎﺣﺎﺒُﻣ ُبِﺬَﻜْﻟا َنﺎَآ ًﺎﺣﺎﺒُﻣ ِدﻮُﺼْﻘﻤﻟا ﻚﻟذ ُﻞﻴِﺼْﺤَﺗ َنﺎآ نإ ﱠﻢُﺛ
ﻦِﻣ ٌﻢﻠْﺴُﻣ ﻲﻔَﺘْﺧا اذﺈﻓ ، ًﺎﺒِﺟاو ُبِﺬَﻜﻟا نﺎآ ، ًﺎﺒِﺟاو َنﺎآ ْنإو
، ﻪَﻟﺎﻣ ﻲﻔَﺧأو ، ﻪِﻟﺎﻣ َﺬْﺧأ ْوأ ، ﻪَﻠﺘَﻗ ﺪﻳﺮﻳ ٍﻢﻟﺎﻇ
ُبِﺬَﻜْﻟا ﺐﺟو ،ﺎهَﺬﺧأ ٌﻢِﻟﺎﻇ دارأو ، ﺔﻌﻳدو ُﻩﺪﻨِﻋ َنﺎآ ﻮﻟ اﺬآو ، ﻪِﺋﺎﻔﺧﺈﺑ ُبﺬَﻜﻟا ﺐﺟو ، ﻪﻨﻋ ٌنﺎﺴﻧإ ﻞِﺌُﺳو
ِﺔﻳِرْﻮﱠﺘﻟا ﻰَﻨْﻌﻣو ، يﱢرَﻮُﻳ ْنأ ﻪﱢﻠُآ اﺬه ﻲﻓ ُطﻮْﺣﻷاو ، ﺎﻬﺋﺎﻔﺧﺈﺑ
:
َﻣ ﻪِﺗَرﺎﺒﻌِﺑ ﺪِﺼْﻘﻳ نأ
ﻮه َﺲْﻴﻟ ًﺎﺤﻴﺤَﺻ ًادﻮُﺼْﻘ
ﱠﺘﻟا َكﺮَﺗ ْﻮَﻟو ُﺐَﻃﺎَﺨُﻤﻟا ُﻪﻤَﻬﻔﻳ ﺎﻣ ﻰﻟإ ِﺔﺒْﺴﱢﻨﻟﺎِﺑو ، ِﻆﻔﻠﻟا ِﺮِهﺎﻇ ﻲﻓ ًﺎﺑِذﺎآ َنﺎآ ْنإو ، ِﻪْﻴَﻟإ ِﺔﺒّﺴﱢﻨﻟﺎﺑ ًﺎﺑِذﺎآ
َﺔﻳِرْﻮ
ِلﺎَﺤﻟا اﺬه ﻲﻓ ٍماَﺮﺤِﺑ ﺲْﻴﻠﻓ ، ِبِﺬﻜﻟا َةرﺎﺒِﻋ ﻖَﻠْﻃأَو
.
َﻜﻟا ِزاﻮَﺠﺑ ُءﺎﻤَﻠُﻌْﻟا ﱠلﺪَﺘْﺳاو
ﻰّﻠَﺻ ﻪَْﻠﻟا لﻮﺳر ْﺖَﻌِﻤَﺳ ﺎﻬﱠﻧأ ﺎَﻬْﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ٍمﻮﺜْﻠُآ ﱢمأ ﺚﻳِﺪﺤﺑ لﺎَﺤﻟا اﺬه ﻲﻓ بِﺬ
ُلﻮﻘﻳ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا
:
»
ًاﺮْﻴَﺧ ُلﻮﻘﻳ وأ ًاﺮْﻴَﺧ ﻲِﻤﻨﻴﻓ ، ِسﺎﱠﻨﻟا َﻦْﻴﺑ ُﺢﻠﺼُﻳ يﺬﱠﻟا ُباﱠﺬَﻜﻟا ﺲْﻴَﻟ
«
ﻪﻴﻠﻋ ٌﻖﻔﺘﻣ
.
ﺔﻳاور ﻲﻓ ﻢﻠﺴﻣ داز
: » ﺖﻟﺎﻗ
: ُآ ﱡمأ
ٍمﻮُﺜْﻠ
:
ٍثﻼﺛ ﻲﻓ ﱠﻻإ ُسﺎﱠﻨﻟا ُلﻮُﻘﻳ ﺎﱠﻤِﻣ ٍءﻲَﺷ ﻲﻓ ُ
ﺺﱢﺧْﺮُﻳ ُﻪْﻌﻤْﺳأ ﻢَﻟو
:
ﻲﻨْﻌَﺗ
:
ﺎَﻬَﺟْوز ِةَأْﺮﻤﻟا ﺚﻳﺪﺣو ، ُﻪَﺗَأَﺮْﻣا َﻞُﺟﱠﺮﻟا َﺚﻳﺪﺣو ، ِسﺎﱠﻨﻟا ﻦْﻴﺑ َحﻼْﺻﻹاو ، َبْﺮَﺤﻟا
.
The learned compiler of this book has put forth some arguments to prove that it is lawful to tell a lie under the stress
of circumstances. An example of this is the case of a Muslim who hides himself or his money from a tyrant who is
bent on killing him or taking his money from him. If one knows the whereabouts of this Muslim or his money and is
asked about it, it is permissible to lie in this case to save a Muslim's life or his property, but it is better to give an
equivocal answer, that is one which is not clear or definite in meaning, and that can be interpreted in more than one
way in order to shun lying altogether. The sum and substance of discussion has been derived from the narration
ascribed to Umm Kulthum (May Allah be pleased with her). She said: The Messenger of Allah (PBUH) said, "
A liar
is not the one who tries to bring about a reconciliation between the people and speaks good to avert dispute or to
convey good
.''
[Al-Bukhari].
It may be concluded that falsehood is permissible in the following three cases:
(i) While fighting Jihad in the Cause of Allah.
(ii) To conciliate between people.
(iii) For the husband to please his wife and the wife to please her husband.
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