The Holy Qur’an considers affection and compassion among believers as a sign of God’s grace[1] and mercy[2], while it regards hatred and enmity in hearts as a cause of great corruption and the destruction of faith.[3] Deep resentment severs the bonds of brotherhood and undermines the dignity and honor of the religious community. The Prophet of God (PBUHH) said: “Whenever two Muslims quarrel with each other and remain apart for three days without reconciling, they are removed from the domain of Islam and the bond of faith and guardianship between them is cut off”.[4] One of the most important ways to strengthen brotherhood and kindness among believers is reconciliation between people (Islah Dhat al-Bayn).
Reconciliation as a Great Act of Worship
Making peace between people, creating understanding, removing resentment, and turning hostility into friendship is one of the most significant teachings of Islam. In Islamic instruction, so much importance is attached to this act that it is considered one of the greatest forms of worship. Imam Ali (AS) wrote to his noble sons: “I heard from your grandfather, the Prophet (PBUHH), who said: Making peace between people is superior to prayer and fasting for a whole year”.[5]
The reason for this emphasis is clear: the greatness, strength, power, and honor of a nation can only be achieved through unity and cooperation. If disputes and conflicts are not resolved, enmity gradually takes root in hearts, turning a unified nation into a divided community that becomes weak in the face of every challenge, thereby endangering the essential principles of Islam.[6] Thus, Imam Ali (AS), in the final moments of his blessed life, urged his children and followers to reconcile people and regarded it as superior to years of prayer and fasting.[7]
The Scope of Reconciliation Among Believers
The domain of reconciliation extends across the Muslim community and among believing brothers. The Qur’an says: “The believers are but brothers, so make peace between your brothers …”.[8]
In one of his most passionate sermons after assuming the caliphate, Imam Ali (AS) emphasized unity among the various groups of people. After outlining his plans for reforming the political and economic foundations of society, he said: “O people, remain in your homes and pursue peace and reconciliation among yourselves”.[9]
Remaining at home was meant to eliminate the roots of discord among people, preventing small gatherings that could lead to boasting, quarrels and hatred. By eliminating sedition, peace and harmony could take root. Thus, the Imam (AS) said: “Stay in your homes and reconcile among yourselves”.[10]
At the end of his life, the Imam (AS), referring to the words of the Prophet (PBUHH), again stressed the importance of unity and reconciliation: “I advise you, all my sons, my family, and everyone to whom my words reach, to fear God, to arrange your affairs well, and to reconcile with one another. I heard from your grandfather, the Prophet (PBUHH), who said: Reconciling between people is better than years of prayer and fasting”.[11]
Shaykh al-Tusi, after narrating this will of the Imam (AS), wrote: “Hatred and enmity uproot faith and destroy bonds of affection”.[12]
From the narrations, it is clear that the Commander of the Faithful, Imam Ali (AS), earnestly tried to prevent fighting in the Battle of Jamal and the shedding of Muslim blood. Also, it has been quoted that he handed the banner to Muhammad ibn al-Hanafiyyah and, from dawn to noon, continued calling the opposing side to peace, reconciliation, and return to the covenant of allegiance.
Reforming Oneself as a Prerequisite to Reforming Others
In another statement about reconciliation, Imam Ali (AS) points to a fundamental principle, that one must first correct one’s own behavior before attempting to reform others. The Imam (AS) said: “How can one who has not reformed himself reform others?”[13]
In Nahj al-Balagha, the necessity of social unity, its reasons, and the importance of cooperation among people are frequently discussed. Among them is this saying of Imam Ali (AS), quoting the Prophet (PBUHH), who placed reconciling people above prayer and fasting.
This is because one of the most important goals of Islamic law is to gather people under the banner of Islam, guiding them collectively toward God and organizing religious life. Obviously, this is contrary to conflict and hatred towards each other. Therefore, gathering for prayer and fasting is possible in the light of unity and brotherhood.
Peace and Reconciliation: The Strategy of Islam
The divine religion of Islam invites people above all to peace, reconciliation, and peaceful coexistence. With the slogan “Peace is best” (al-sulh khayr), Islam presents peace as one of its highest goals. The Holy Qur’an declares: “If the unbelievers incline to peace, then you too should incline to it”.[14]
In another verse, believers are called upon to establish universal peace: “O you who believe, enter into peace altogether, and do not follow the footsteps of Satan, for he is to you an open enemy”.[15]
These verses, along with others concerning relations between Muslims and non-Muslims and the conduct of the Prophet (PBUHH) and Imam Ali (AS) throughout their blessed lives, demonstrate that Islam’s domestic and foreign policies are founded upon peaceful coexistence. Islam always strives to establish peace and tranquility in the world.
Accordingly, whenever an enemy proposes peace, the Islamic ruler is obliged to accept it and suspend warfare, unless such peace would harm Islam and weaken Muslims. On this basis, Imam Ali (AS) said: “Do not reject peace offered by your enemy if it is in accordance with God’s pleasure, for peace brings rest to your soldiers, relief to your mind, and security for your land. But after reconciliation, remain vigilant and cautious, for sometimes peace is offered deceitfully. Therefore, never abandon caution, and suspect optimism in such peace”.[16]
Throughout history, discord and lack of reconciliation among Muslims have often caused weakness and the disintegration of Islamic unity. Indeed, is not one of the main reasons for the weakness of Muslim nations in the face of global arrogance and their submission to oppression and atrocities, the internal discord that divides them? This, too, is part of the enemies’ schemes against Islam.
Conclusion
Reconciliation between people means removing resentments and turning them into friendship and sincerity between two Muslims or two parties of people. However, in reconciling others, one may not resort to unlawful means, such as unjustly spending public funds. The divine religion of Islam above all calls people to peace, reconciliation, and peaceful living, and with the slogan “Peace is best”, it presents peace as one of its supreme ideals.
Notes
[1] . Al-Imran:103.
[2] . Al-Hujurat:9.
[3] . Khui, Al-Bayan, vols. 1-2, p. 284.
[4] . Majlisi, Bihar al-Anwar, vol. 72, p.186.
[5] . Sayyid Al-Radi, Nahj al-Balagha, Letter 47.
[6] . Makarim Shirazi and collaborators, Tafsir-e Namuneh, vol. 7, p. 83–85.
[7] . Sayyid Al-Radi, Nahj al-Balagha, Letter 47.
[8] . Al-Hujurat:10.
[9] . Sayyid Al-Radi, Nahj al-Balagha, Sermon 16.
[10] . Sayyid Al-Radi, Nahj al-Balagha, Sermon 16.
[11] . Sayyid Al-Radi, Nahj al-Balagha, Letter 47.
[12] . Tusi, Tahdhib al-Ahkam, vol. 9, p. 177.
[13] . Amadi, Ghurar al-Hikam, vol. 2, p. 555.
[14] . Al-Anfal:61.
[15] . Al-Baqarah:208.
[16] . Sayyid Al-Radi, Nahj al-Balagha, Letter 53.
References
- The Holy Quran.
- Amidi, Abdul Wahed. Ghurar al-Hikam wa Durar al-Kalim. Translated by Mohammad Ali Ansari. Tehran, 1337 Sh.
- Khui, Abu al-Qasim. Al-Bayan fi Tafsir al-Quran. Qom: Al-Khoei Institute for the Revival of the Works of Imam al-Khoei, 1418 AH.
- Majlisi, Muhammad Baqir. Bihar al-Anwar: The Comprehensive Collection of the Pearls of the Reports of the Pure Imams (AS). Beirut: Dar Ihya al-Turath al-Arabi, 1403 AH.
- Makarem Shirazi, Naser, et al. Tafsir-e Nemuneh. Tehran: Dar al-Kutub al-Islamiyyah, 1371 Sh.
- Sharif al-Radi. Nahj al-Balagha. Arranged by Subhi al-Salih. Qom: Dar al-Hijra, 1414 AH.
- Tusi, Muhammad ibn Hasan. Tahdhib al-Ahkam. Tehran: Dar al-Kutub al-Islamiyyah, 1364 Sh.
Source of the article | Adapted from:
Seyahat Esfandiyari, Abedin, Applied Ethics with an Emphasis on Nahj al-Balagha, Qom, Qaseem Publications, 1395 Sh.
