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]
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1) Good is guaranteed to those who command giving charity or reconciliation between people.
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) The Most Merciful orders the believers to reconcile between themselves.
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]
Doing justice between two persons: reconciling between them fairly.
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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) 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) 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) Tolerance, not dispute, is essential in reconciliation. The one who conducts reconciliation should stay away from self inclination and the diseases of the heart.
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]
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.”
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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) 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) 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.
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.
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]
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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]
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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) 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) 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) 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) 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.