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The allegation is made that in Islam lying is permissible under certain circumstances for example, for the purpose of spreading the faith, during wars, for reconciling quarrelling spouses or other people, or to concealing one’s faith out of fear and that is called Taqiyyah. His Holiness, Hazrat Mirza Masroor Ahmad^aba, responded to this question and said:

“In the Holy Quran and authentic ahadith [sayings of the Holy Prophet Muhammad^sa] lying has been called ‘one of the greatest among the grievous of sins’ and the Holy Prophet Muhammad^sa has repeatedly admonished us to stay away from it.

As far as the narration…‘One who says and promotes a good word for the sake of reconciliation between people is not a liar.’ An example of this is when a conciliator conveys to one party the good things that have been said by the other party about them and remains silent about what has been said against that party. Such a conciliator cannot be called a liar.

Sunan al-Tirmidhi has recorded this narration as narrated by Hazrat Asma^ra bint Yazid in the following words: ‘It is not lawful to lie except in three cases; something the husband tells his wife to please her, to lie during war and to lie in order to bring peace between people.’

Firstly, this narration of Sunan al-Tirmidhi is not acceptable because it contradicts a clear commandment of the Holy Quran and other narrations from among the authentic [sahih] ahadith.

Secondly, Islam has never justified lying on any occasion. On the contrary, it teaches not to abandon the truth even at the expense of one’s life. 

The Promised Messiah^as has also guided us in this regard. Hence, while responding to the same allegation he writes in his book, Nur-ul-Quran No. 2: 

‘The Holy Quran considers uttering falsehood akin to idolatry, as Allah the Exalted states: ‘Shun therefore the abomination of idols and shun all words of untruth.’… The fact of the matter is that no hadith permits lying at all; rather, the following words are found in a hadith: ‘Tell the truth even if you are killed and set alight.’… Moreover, supposing there was a hadith that contradicted the Holy Quran and the authentic ahadith, it would not be deemed worthy of attention because we accept only those ahadith that are not contrary to the authentic ahadith and the Holy Quran.’ (Nur-ul-Quran No. 2, Ruhani Khazain, Vol. 9, pp. 403-405)

Hence, it is in no way acceptable to believe that lying is allowed in any hadith. Therefore, if there is any way of reconciling these ahadith to bring them in accordance with the Quran and the sunnah [practical examples of the Holy Prophet Muhammad^sa], then we will accept these ahadith upon such reconciliation. Otherwise, we will not deem these ahadith worthy of acceptance because they would be against the clear teachings of the Holy Quran and the Messenger^sa of Allah. (Alhakam)