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Riyad al-Salihin (The Meadows of the Righteous), from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on Reconciling People.

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Allah Almighty said:

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“There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward.” (4:114)

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And He Almighty said:

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"And settlement is best."

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And He Almighty said:

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“They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.” (8:1)

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And He Almighty said:

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"The believers are but brothers,

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so make settlement between your brothers."

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Charity is due upon every joint of a person

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on every day the sun rises.

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Administering justice between two people is an act of charity;

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helping a man onto his mount, hoisting him upon it,

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or lifting his luggage onto it is an act of charity;

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a good word is an act of charity;

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every step you take to prayer is an act of charity;

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and removing harmful objects from the road is an act of charity."

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Agreed upon.

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And the meaning of "administering justice between them"

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is reconciling them with justice.

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"Joint" (sulama) refers to the bones of the body and its articulations.

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"His luggage" refers to whatever worldly goods he benefits from,

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whether little or much.

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"You remove" (tumitu) means you take away.

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"Harmful objects" refers to things that cause harm, like stones or thorns on the road.

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Among the benefits of the hadith:

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The obligation of thanking Allah for His blessings and favors.

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The avenues of goodness through which one draws near to Allah are numerous,

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encompassing all circumstances of the believers,

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and this is due to the vastness of Allah's mercy toward His servants.

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Reconciling people must be done with justice,

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for establishing justice on earth

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is an essential characteristic of the people of Islam.

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Urging the assistance and aid of Muslims when they are unable to manage on their own.

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Drawing attention to the intricate craftsmanship with which Allah fashioned the human being,

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which invites reflection upon the wondrous creation of Allah, Blessed and Exalted,

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and consequently, venerating and sanctifying Him.

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In this hadith, there is evidence of the opening of a great door among the doors of goodness.

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On the authority of Umm Kulthum bint 'Uqbah ibn Abi Mu'ayt, may Allah be pleased with her, who said:

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I heard the Messenger of Allah, peace be upon him, say:

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"The liar is not one who reconciles between people,

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relaying good or speaking good."

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Agreed upon.

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In a narration by Muslim, there is an addition in which she said:

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"And I never heard him permit anything of what people say [of falsehood]

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except in three instances:

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meaning war, reconciling people,

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a husband's talk to his wife,

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and a wife's talk to her husband."

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"Relaying" (yanmi) means conveying news that contains good.

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"Permit" (yurakh-khis) means to allow.

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Among the benefits of the hadith:

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Lying is unlawful and among the major sins,

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because of the harm and corruption that result from it.

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However, it is permitted in certain cases due to the paramount religious benefit gained thereby:

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namely, reconciling disputing Muslims,

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during war and misleading the enemy,

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and a man telling his wife that he loves her, and likewise her to him.

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The permissibility of equivocation and veiled speech (tawriyah) in conversation.

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On the authority of 'A'ishah, may Allah be pleased with her, who said:

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The Messenger of Allah, peace be upon him, heard the voices of litigants at the door,

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their voices raised high,

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with one of them begging the other to reduce some of his debt and showing leniency,

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while the other was saying, "By Allah, I will not do it!"

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So the Messenger of Allah, peace be upon him, came out to them

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and said, "Where is the one swearing by Allah not to do good?"

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He said, "I am here, O Messenger of Allah,

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and he may have whichever option he prefers."

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Agreed upon.

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The meaning of "begging him to reduce" (yastawdi'uh)

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is asking him to waive part of his debt.

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"Showing leniency" (yastariqquh)

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means asking him for kindness and gentle treatment.

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"The one swearing" (al-muta'alli) is the one taking an oath.

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"And he may have whichever option he prefers"

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means let him choose leniency with the debtor,

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either by granting respite until a time of ease

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or by waiving part of the debt,

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and waiving it is better.

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Among the benefits of the hadith:

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The commendability of showing leniency to an insolvent debtor,

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and being good to him by granting him respite or reducing his debt.

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It is not permissible to swear an oath to abandon doing good,

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and whoever does so

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should expiate his oath

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and do that which is better.

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Striving to reconcile disputing parties

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is an act of drawing near to Allah, the Mighty and Majestic.

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The commendability of pardoning

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whatever transpires between litigants

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in terms of clamor and raised voices

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before a judge.

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The permissibility of a debtor requesting

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respite or a reduction of debt from the creditor.

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On the authority of Abu al-'Abbas

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Sahl ibn Sa'd al-Sa'idi, may Allah be pleased with him:

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The Messenger of Allah, peace be upon him,

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was informed that Banu 'Amr ibn 'Awf

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had a dispute among themselves.

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So the Messenger of Allah, peace be upon him, set out

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with some people to make peace between them.

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But the Messenger of Allah, peace be upon him, was detained there,

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and the time for prayer arrived.

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Bilal came to Abu Bakr,

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may Allah be pleased with them both,

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and said:

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"O Abu Bakr,

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indeed the Messenger of Allah, peace be upon him,

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has been detained,

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and the time for prayer has arrived.

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Will you lead the people in prayer?"

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He said:

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"Yes, if you wish."

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So Bilal called the Iqamah for prayer,

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and Abu Bakr stepped forward

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and said the Takbir,

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and the people said the Takbir.

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Then the Messenger of Allah, peace be upon him, arrived,

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walking through the rows

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until he stood in the row.

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Thereupon, the people began clapping.

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Abu Bakr, may Allah be pleased with him,

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was not accustomed to turning around during his prayer.

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When the people clapped excessively,

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he turned around

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and saw the Messenger of Allah, peace be upon him.

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The Messenger of Allah, peace be upon him, signaled to him [to remain where he was],

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but Abu Bakr, may Allah be pleased with him, raised his hands,

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and stepped backward until he joined the row.

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Then the Messenger of Allah, peace be upon him, stepped forward

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and led the people in prayer.

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When he finished,

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he turned to the people and said:

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"O people,

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why was it that when something happened to you in the prayer,

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you began clapping?

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Clapping is only for women.

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Whoever experiences something amiss during his prayer

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should say:

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'Subhan Allah' (Glory be to Allah);

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for indeed, no one will hear him

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when he says 'Subhan Allah'

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except that he will take notice.

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O Abu Bakr,

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what prevented you from leading the people in prayer

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when I signaled to you?"

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Abu Bakr replied:

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"It was not fitting for the son of Abi Quhafah

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to lead the people in prayer

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in the presence of the Messenger of Allah, peace be upon him."

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Agreed upon.

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The meaning of "was detained" (hubisa)

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is that they held him back to host him.

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Banu 'Amr ibn 'Awf

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were a clan from the Aws,

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and their dwellings were in Quba'.

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"A dispute" (sharr)

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means fighting and pelting one another with stones.

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"The time for prayer arrived"

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means its designated time entered,

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and it was the 'Asr prayer.

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"Backward" (al-qahqara)

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means walking backward.

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"Happened to you" (nabakum)

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means befell you.

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Among the benefits of the hadith:

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Hastening to reconcile Muslims

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in order to sever evil

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and put an end to severance between them.

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The obligation of the ruler to oversee the welfare of his subjects,

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inquire into their affairs,

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and supervise them personally.

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The superior virtue of Abu Bakr, may Allah be pleased with him,

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and that the Muslims recognized this status in him.

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The permissibility of praying behind two successive imams,

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one after the other.

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The permissibility of the one of lesser virtue leading the more virtuous in prayer;

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for this reason, the Messenger of Allah, peace be upon him, said

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to Abu Bakr:

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"O Abu Bakr,

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what prevented you from leading the people in prayer when I signaled to you?"

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The humility of the Messenger of Allah, peace be upon him,

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as well as that of his Companions, may Allah be pleased with them.

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The permissibility of delaying the prayer slightly from its earliest time.

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Taking the initiative to pray is preferable to waiting excessively for the regular imam.

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The permissibility of walking between rows for a valid reason.

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The permissibility of an imam transitioning into a follower behind another imam.

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Women alerting the imam if an issue arises or if he forgets

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by clapping,

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while men do so by saying Tasbih.

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Turning around slightly in prayer for a legitimate need does not invalidate or harm the prayer,

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as is evident in Abu Bakr's turning.

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The permissibility of continuous movements if they are done for a legitimate need,

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as seen in Abu Bakr stepping backward.

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Addressing a person in prayer through gestures is preferable to verbal address,

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for the Messenger of Allah, peace be upon him, gestured to Abu Bakr.

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*Riyad al-Salihin* (The Meadows of the Righteous)