Some scholars have maintained that equivocation (tawriya) itself counts as lying, because it does not correspond to the outward facts, even though the speaker intends a sound meaning by it. They cite as evidence the Prophet’s ﷺ words: “Abraham, peace be upon him, will excuse himself from intercession by saying that he told three lies for the sake of Allah.” In reality, he did not lie, peace be upon him; rather, he employed equivocation.
In any case, a reformer should avoid outright falsehood; but if there is no other option, he may frame his words so that they constitute equivocation. When a person speaks in this manner, there is no sin between him and Allah, and tawriya is permissible whenever genuine benefit requires it.
The ḥadith’s second wording goes beyond reconciling people: it permits lying in war.
Lying in war is likewise a form of equivocation—such as telling the enemy, “A vast army stands behind me,” and similar statements meant to strike terror into their hearts.
Equivocation in war falls into two categories:
- In speech, and
- In action.
An example of the latter is what al-Qaʿqāʿ ibn ʿAmr, may Allah be pleased with him, did in one of the campaigns. Wishing to intimidate the enemy, he would bring the army to the battlefield in the morning and then withdraw, only to return with it the next morning as though fresh reinforcements had arrived to support the fighting mujāhidīn. The enemy thus imagined that these were new reinforcements.