قال الله تعالىٰ: {لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۢ بَيۡنَ ٱلنَّاسِۚ} [النساء: 114]، وقال تعالىٰ: {وَٱلصُّلۡحُ خَيۡرٞۗ} [النساء: 128]، وقال تعالىٰ: {فَٱتَّقُواْ ٱللَّهَ وَأَصۡلِحُواْ ذَاتَ بَيۡنِكُمۡۖ} [الأنفال: 1] ، وقال تعالىٰ: {إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ} [الحجرات:10].
Allah Almighty says: {There is no good in much of their private talks, except for one who enjoins charity, kindness, or reconciliation between people} [Surat an-Nisā’: 114] Allah Almighty also says: {for reconciliation is best} [Surat an-Nisā’: 128] And He says: {So fear Allah and settle your affairs among yourselves} [Surat al-Anfāl: 1] And He says: {The believers are but brothers, so make peace between your brothers} [Surat al-Hujurāt: 10]
النجوى: الكلام الخفي بين الرجل وصاحبه.
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المعروف: كل ما أمر به الشرع ورغّب فيه، وعُرفَ حسنه شرعاً و عقلاً وعرفاً.
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1) الخير حاصل لمن أمر بصدقة أو معروف أو إصلاح بين الناس.
1) Good is guaranteed to those who command giving charity or reconciliation between people.
2) علىٰ الساعي في الصلح أو الصدقة أو المعروف أن يبتغي بذلك ثواب الله تعالىٰ، لا رياءً ولا سمعة؛ حتىٰ يعظم أجره.
2) One who seeks to reconcile between people, urge them to give charity or do what is right should do that seeking thereby Allah’s reward, not out of ostentation and fame, so that his reward would be much more.
3) وصية الرحمن لأهل الإيمان في الإصلاح فيما بينهم.
3) The Most Merciful orders the believers to reconcile between themselves.
1/248 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «كُلُّ سُلامَىٰ مِنَ النَّاسِ عَلَيهِ صَدَقَةٌ، كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ: تَعْدِلُ بَيْنَ الاثْنَيْنِ صَدَقَةٌ، وَتُعِينُ الرَّجُلَ في دَابَّتِهِ فَتَحْمِلُهُ عَلَيْهَا، أوْ تَرْفَعُ لَهُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ. وَالْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ، وَبِكُلِّ خَطْوَةٍ تَمْشِيَها إلَىٰ الصَّلاةِ صَدَقَةٌ، وَتُمِيطُ الأذَىٰ عَنِ الطَّرِيقِ صَدَقَةٌ». متفقٌ عليه.
248/1- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “On each joint of humans there is a due charity every day on which the sun rises: doing justice between two persons is a charity; helping someone with his mount, lifting him onto it or hoisting his belongings onto it is a charity; a good word is a charity; every step you take towards the prayer is a charity, and removing harm from the road is a charity.” [Narrated by Al-Bukhāri and Muslim]
ومعنىٰ «تَعْدِلُ بَيْنَهُمَا»: تُصْلحُ بَيْنَهُمَا بِالْعَدْلِ.
Doing justice between two persons: reconciling between them fairly.
السلامىٰ: هي العظام والمفاصل.
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الصدقة: كل ما يقرّب إلىٰ الله فهو صدقة بالمعنىٰ العام.
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الكلمة الطيبة: إما طيبة بذاتها، أو طيبة بغايتها؛ أمّا الطيبة بذاتها: فنحوالذِّكر، وأفضل الذكر قراءة القرآن. وأما الطيبة في غايتها: فهي الكلمة المباحة؛ كالتحدث مع الناس، إذا قصدت بهذا إيناسهم وإدخال السرور عليهم.
A good word could be good in itself or good by virtue of its effect. The one that is good in itself is like Dhikr, and the best form of Dhikr is reciting the Qur’an. As for the one that is good by virtue of its effect, it is every permissible speech whereby one seeks to inspire happiness and cordiality among people.
1) الصدقة لا تختصّ بالمال؛ لأن كل ما يقرّب إلىٰ الله تعالىٰ يدلّ علىٰ صدق صاحبه في طلب رضوان الله _عز وجل_.
1) Charity is not limited to money, because every deed that draws its doer closer to Allah Almighty is an indication of his sincerity in seeking Allah Almighty’s pleasure, so it is included in the meaning of charity.
2) كل ما وافق الشرع فهو عدل، وكل ما خالف الشرع فهو ظلم وجور، فالصلح بين الناس من العدل المأمور به.
2) All that which conforms to the Islamic law is justice and all that which goes against it is injustice and inequity. Thus, reconciliation between people is part of the enjoined justice.
3) لا بدَّ عند الصلح من المسامحة لا المشاحّة؛ فعلىٰ المُصْلح أن يبتعد في الصلح عن أهواء النفوس وأمراض القلوب.
3) Tolerance, not dispute, is essential in reconciliation. The one who conducts reconciliation should stay away from self inclination and the diseases of the heart.
2/249ــ وعن أُمِّ كُلْثُومٍ بنتِ عُقْبةَ بن أَبي مُعَيطٍ رضي الله عنها قالت: سمِعْتُ رسولَ الله صلى الله عليه وسلم يَقُولُ: «لَيْسَ الْكَذَّابُ الَذِي يُصْلحُ بَيْنَ النَّاسِ فَيَنمِي خَيْراً، أَوْ يَقُولُ خَيْراً». متفقٌ عليه.
249/2- Um Kulthūm bint ‘Uqbah ibn Abi Mu‘ayt (may Allah be pleased with her) reported that she heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “He is not a liar who reconciles between people so he conveys something good or says something good.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية مسلمٍ زيادة، قالت: وَلَمْ أَسْمَعْهُ يُرَخِّصُ في شَيْءٍ مِما يَقُولُهُ النَّاسُ إلَّا في ثَلاثٍ، تَعْنِي: الحَرْبَ، وَالإصْلاحَ بَيْنَ النَّاسِ، وحَدِيثَ الرَّجُلِ امْرَأتَهُ، وَحَدِيثَ المَرأَةِ زَوْجَهَا.
A narration of Muslim has the following addition: “Um Kulthūm said: I did not hear him allowing people to lie except in three cases: war, reconciliation between people, and what a husband says to his wife and a wife says to her husband.”
يَـنْمِي: يبلّغ خبراً وينقله.
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1) لا حرج علىٰ المصلح بين المسلمين أن يكذب إذا دعت الحاجة لذلك، ليزيل الشقاق ويوصل الأرحام، ويرد المظالم.
1) The one who seeks to reconcile between Muslims is permitted to resort to lying, if needed, in order to eliminate disagreements, reconnect ties of kinship, and settle grievances.
2) إن الكذب في الحرب جائز، لترخيص النبي صلى الله عليه وسلم بذلك، رفقاً بالمسلمين لحاجتهم إليه، ولإيقاع النكاية في الكفار وإغاظتهم.
2) Lying in war is permissible because the Prophet (may Allah’s peace and blessings be upon him) allowed it, as a form of facilitation for the Muslims who may need to do it, and to cause trouble the disbeliever and vex them thereby.
3) الكذب في حديث الرجل زوجته، وحديث المرأة زوجها، جائز، إذا كان بقصد الإصلاح، ولا يكون فيه إفساد للغير أو غيبة ونميمة.
3) Lying between the spouses is permissible if it is intended for good purposes, provided that it does not involve evil against others, backbiting, or gossip.
علىٰ المصلح ألا يتوسع في الكذب المأذون به عند الإصلاح، لئلا يجره التوسع إلىٰ ما لا يجوز من الكذب. فالرخصة لا تتعدىٰ مواضعها.
The reconciler should not widen the scope of lying that is permitted for the sake or reconciliation, lest it would drag him into impermissible lying. Concessions should not be used beyond their proper occasions.
3/250ــ وعن عائشةَ رضي الله عنها قالت: سمعَ رسولُ الله صلى الله عليه وسلم صَوْتَ خُصُومٍ بِالْبَابِ عَالِيَةً أَصْوَاتُهُمَا، وإذا أَحَدُهُمَا يَسْتَوْضِعُ الآخَرَ وَيَسْتَرْفِقُهُ في شَيءٍ، وَهُوَ يَقُولُ: واللهِ لا أَفْعَلُ، فَخَرَجَ عَلَيْهِمَا رسولُ الله صلى الله عليه وسلم ، فقال: «أَيْنَ الْمُتَأَلِّي عَلَىٰ الله لا يَفْعَلُ المَعْرُوفَ»، فقال: أَنَا يَا رسولَ الله، فَلَهُ أَيُّ ذلِكَ أَحَبَّ. متفقٌ عليه.
250/3- ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) heard the loud voice of some opponents quarreling at the door. One of them was appealing to the other to reduce his debt and asking him to be lenient, but the other was saying, “By Allah, I will not do so.” The Messenger of Allah (may Allah’s peace and blessings be upon him) went out to them and asked: “Where is the one who was swearing by Allah that he would not do a favor?” The man said, “It is me, O Messenger of Allah. I will grant him whatever he wants.” [Narrated by Al-Bukhāri and Muslim]
معنىٰ «يَسْتَوْضِعُهُ»: يَسْأَلُهُ أَنْ يَضَعَ عَنْهُ بَعْضَ دَيْنِهِ. «وَيَسْتَرْفِقُهُ»: يَسْأَلهُ الرِّفْقَ. «وَالْمُتَأَلِّي»: الحَالِفُ.
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4/251 ــ وعن أبي العباس سهلِ بنِ سعدٍ السَّاعِدِيِّ رضي الله عنه أَنَّ رسولَ الله صلى الله عليه وسلم بَلَغَهُ أنَّ بَني عَمْرِو بن عَوْف كَانَ بَيْنَهُمْ شَرٌّ، فَخَرَجَ رسولُ الله صلى الله عليه وسلم يُصْلحُ بَيْنَهُمْ في أناسٍ مَعَه، فَحُبِسَ رسولُ الله صلى الله عليه وسلم وَحَانَتِ الصَّلاةُ، فَجَاءَ بِلالٌ إلَىٰ أبِي بكْرٍ رضي الله عنهما، فقال: يَا أَبَا بَكْرٍ إنَّ رسولَ الله صلى الله عليه وسلم قَدْ حُبِسَ، وَحَانَتِ الصَّلاةُ، فَهَلْ لَكَ أَنْ تَؤُمَّ النَّاسَ؟ قال: نَعَمْ إنْ شِئْتَ، فَأَقَامَ بِلالٌ الصَّلاةَ، وَتَقَدَّمَ أبُو بَكْرٍ، فَكَبَّرَ وَكَبَّرَ النَّاسُ، وَجَاءَ رسولُ الله صلى الله عليه وسلم يَمْشِي في الصُّفُوفِ حَتَّىٰ قَامَ في الصَّفِّ، فَأَخَذَ النَّاسُ في التَّصْفِيقِ، وَكَانَ أبُو بكْرٍ رضي الله عنه لا يَلْتَفِتُ في صَلاتِهِ، فَلَمَّا أَكْثَرَ النَّاسُ التَّصْفِيقَ الْتَفَتَ فَإذَا رسولُ الله صلى الله عليه وسلم، فَأَشَارَ إلَيْهِ رسولُ الله صلى الله عليه وسلم ، فَرَفَعَ أبُو بَكْرٍ رضي الله عنه يَدَهُ فَحَمِدَ اللهَ، وَرَجَعَ الْقَهْقَرَىٰ وَرَاءَهُ حَتَّىٰ قَامَ في الصَّفِّ، فَتَقَدَّمَ رسولُ الله صلى الله عليه وسلم ، فَصَلَّىٰ للنَّاسِ. فَلَمَّا فَرَغَ أَقْبَلَ عَلَىٰ النَّاسِ، فقال: «أَيُّهَا النَّاسُ، مَا لَكُمْ حِينَ نَابكُمْ شَيْءٌ في الصَّلاةِ أَخَذْتُمْ في التَّصْفِيقِ؟! إنَّمَا التَّصْفِيقُ لِلنِّسَاءِ، مَنْ نَابَهُ شَيْءٌ في صَلاتِهِ فَلْيَقُلْ: سُبْحَانَ الله، فَإنَّهُ لا يَسْمَعُهُ أَحَدٌ حِينَ يَقُولُ: سُبْحَانَ الله، إلَّا الْتَفَتَ. يَا أبَا بَكْر: مَا مَنَعَكَ أَنْ تُصَلِّيَ بِالنَّاس حِينَ أَشَرْتُ إلَيْكَ ؟» فقال أبُو بكْرٍ: مَا كَان يَنْبَغِي لابْنِ أبي قُحافَةَ أَنْ يُصَلِّيَ بِالنَّاسِ بَينَ يَدَيْ رسول الله صلى الله عليه وسلم. متفقٌ عليه.
251/4- Abu al-‘Abbās Sahl ibn Sa‘d al-Sā‘idi (may Allah be pleased with him) reported: “News about the dispute among the people of Banu ‘Amr ibn ‘Awf reached the Messenger of Allah (may Allah’s peace and blessings be upon him) so he went, along with some of his Companions, to effect reconciliation between them. The Messenger of Allah (may Allah’s peace and blessings be upon him) was detained there on account of their hospitality, and the time of prayer was due. Bilāl went to Abu Bakr (may Allah be pleased with both of them) and said to him: ‘O Abu Bakr, the Messenger of Allah (may Allah’s peace and blessings be upon him) is not back yet and the time of prayer is due. Would you lead the people in prayer?’ Abu Bakr said: ‘Yes, if you wish.’ Bilāl called the Iqāmah (second call to prayer) and Abu Bakr went forward and recited Takbīr and the people said it after him. In the meantime, the Messenger of Allah (may Allah’s peace and blessings be upon him) came in crossing the rows (of the praying people) and stood in the (first) row and the people started clapping. Abu Bakr (may Allah be pleased with him) would never glance sideways in his prayer, but when the people clapped much he looked aside and saw the Messenger of Allah (may Allah’s peace and blessings be upon him) who beckoned to him to carry on with the prayer. Abu Bakr (may Allah be pleased with him) raised his hands and praised Allah and moved backwards to the (first) row. The Messenger of Allah (may Allah’s peace and blessings be upon him) went forward and led the people in the prayer. When he completed the prayer, he faced the people and said: ‘O people! Why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever among you comes across something in the prayer should say Subhān Allah (Glory be to Allah) for there is none who will not turn around on hearing Subhān Allah. O Abu Bakr! What prevented you from leading the people in the prayer when I beckoned to you to do so?’ Abu Bakr replied: ‘It is not for the son of Abu Quhāfah to lead the people in prayer in the presence of the Messenger of Allah (may Allah’s peace and blessings be upon him).’” [Narrated by Al-Bukhāri and Muslim]
معنىٰ «حُبِسَ»: أَمْسَكُوهُ لِيُضِيفُوه.
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1) لا حرج علىٰ الإنسان أن يتدخل في النزاع بين اثنين، إذا لم يكن ذلك سرّاً بينهما.
1) There is nothing wrong with interfering to settle a dispute between two persons, unless the matter is a private affair that they keep secret.
2) مسارعة الصحابة رضي الله عنهم إلىٰ العودة إلىٰ ما يحبه الله ويرضاه، وترك التمادي في المنكر.
2) The Companions (may Allah be pleased with them) were foremost in returning to what Allah Almighty loves and is pleased with, and in abandoning indulgence in what is wrong.
3) بيان هدي النَّبيِّ صلى الله عليه وسلم في الإصلاح بين المتنازعين، والحثّ علىٰ الصلح بقوله وفعله عليه الصلاة والسلام.
3) The Hadīth demonstrates the guidance of the Prophet (may Allah’s peace and blessings be upon him) in reconciling between disputants and his encouragement of reconciliation as manifest in his words and actions.
4) توثيق الصلة بين الناس وعلماء الأمة، من خلال سعي أهل العلم لحل خصومات الناس، فهذا إمام العلماء رسول الله صلى الله عليه وسلم يسعىٰ للصلح بين بني عمرو بن عوف!
4) Strengthening the bond between lay Muslims and scholars of the Muslim Ummah through the efforts the people of knowledge in order to settle people’s disputes. The Hadīth shows us how the Messenger of Allah (may Allah’s peace and blessings be upon him) who is the leader of the Muslim scholars sought to make reconciliation between the people of Banu ‘Amr ibn ‘Awf.
5) الحث والترغيب في إصلاح ذات البين واجتناب فسادها، لأن الإصلاح رحمة وعصمة ومنجاة. وفساد ذات البين هو حالقة الدِّين.
5) Amending the relations between Muslims and avoiding spoiling them are highly urged and encouraged, because good relations between Muslims bring about mercy, protection, and safety, while bad relations are detrimental to their religiosity.