the understanding of the ḥadīth: After we have completed the verification of the authenticity of the ḥadīth and addressed its potential weakness due to interpolation, I convey to the esteemed reader what al-Nawawī mentioned in the explanation of the ḥadīth: "The judge said there is no disagreement regarding the permissibility of lying in these situations, but they differed on what is meant by permissible lying in them. A group said: It is in its absolute sense, and they permitted saying what is not true in these contexts for the sake of benefit. They said: The reprehensible lie is that which causes harm, and they cited the words of Ibrāhīm (peace be upon him): *"Rather, the biggest of them did it"* and *"Indeed, I am ill"*, and his saying "She is my sister," and the call of the herald of Yūsuf (peace be upon him): *"O caravan, indeed, you are thieves."* They said: There is no disagreement that if a tyrant intends to kill a man who is hiding with him, it is obligatory for him to lie about not knowing where he is. Others, including al-Ṭabarī, said: It is not permissible to lie at all. They said: What has been mentioned about permissibility in this context refers to using innuendo and employing ambiguous expressions, not explicit lying, such as promising one's wife to treat her well and clothe her with such and such while intending: if Allāh wills it. In essence, it involves using ambiguous words that the listener understands in a way that pleases them, and when mediating, conveying beautiful words from one group to another and vice versa, and using innuendo. Similarly, in war, by saying to the enemy: "Your great leader has died," intending their leader from past times, or "Tomorrow reinforcements will come to us." Any food and the like, this is among the permissible ambiguous expressions, so all of this is allowed. They interpreted the stories of Ibrāhīm and Yūsuf and what has come from this as using ambiguous expressions. And Allāh knows best." I say: It is not hidden from the discerning that the opinion of the first group is more likely and more fitting with the apparent meanings of these ḥadīths, and interpreting them as the other group did by attributing them to ambiguous expressions is evidently far-fetched, especially in the case of lying in war. It is clearer than needing evidence for its permissibility, and therefore, the ḥāfiẓ said in "al-Fatḥ" (6/119): "Al-Nawawī said: The apparent meaning is the permissibility of actual lying in the three matters, but using innuendo is preferable. Ibn al-ʿArabī said: Lying in war is among the permissible exceptions for victory, as it is necessary for the Muslims, and reason has no role in it. If the prohibition of lying were based on reason, what..