Hawzah News Agency - Imam Sajjad peace be upon him in Sahifah Sajjadiyyah, supplicates to Almighty God as follows:
«أَلْبِسْنِی زِینَةَ الْمُتَّقِینَ فِی ... إِصْلَاحِ ذَاتِ الْبَیْنِ.»
"(O God!) Adorn me with the trait of reconciling between people, which is the ornament of the pious." (Supplication no. 20)
Explanation:
There are numerous spiritual factors that can attract divine mercy. Among these, reconciling differences, fostering brotherhood and affection, and resolving disputes hold a special place.
The Holy Qur'an emphasizes this, stating:
«إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَیْنَ أَخَوَیْکُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُرْحَمُونَ.»
"The faithful are indeed brothers. Therefore, make peace between your brothers and be wary of Allah, so that you may receive [His] mercy." 49:10
Reconciliation and fostering peace among people is the antithesis of Satan's actions. The Satan described by the Commander of the Faithful, Imam Ali, peace be upon him, as follows:
«إنَّ الشَّیطانَ ... یُعْطیَکُم بالجَماعةِ الفُرقَةَ، و بالفُرقَةِ الفِتْنَةَ.»
Satan seeks to replace unity and harmony with division and uses discord to spread strife. (Nahj al-Balaghah, Sermon no. 121)
In light of this statement, disagreement and division among individuals are among Satan’s primary tools. Through these means, he incites chaos and discord, thereby keeping individuals and society away from divine mercy.
A society that has forgotten brotherhood and affection will never experience the sweetness of God’s mercy.
However, what prevents this calamity is the refusal to remain indifferent and the effort to reconcile and resolve disputes. These actions draw divine mercy upon individuals and communities.
Creating peace and affection among people is so significant in Islam that lying for this purpose is considered beloved by God, whereas truthfulness that causes division is deemed detestable by Him.
The Prophet Muhammad, peace and blessings of God be upon him and his family, addressed Imam Ali, peace be upon him, on this matter, saying:
«یَا عَلِیُّ إِنَّ اَللَّهَ أَحَبَّ اَلْکَذِبَ فِی اَلصَّلاَحِ وَ أَبْغَضَ اَلصِّدْقَ فِی اَلْفَسَادِ.»
"O Ali! God loves a lie that reconciles people and dislikes truthfulness that causes corruption." (Wasaeil al-Shia, v. 12, p. 252)
According to some narrations, truth is one thing, falsehood is another, and lying for the purpose of reconciliation is a distinct category.
Imam Sadiq, peace be upon him, elaborates:
«اَلْکَلاَمُ ثَلاَثَةٌ صِدْقٌ وَ کَذِبٌ وَ إِصْلاَحٌ بَیْنَ اَلنَّاسِ قَالَ قِیلَ لَهُ جُعِلْتُ فِدَاکَ مَا اَلْإِصْلاَحُ بَیْنَ اَلنَّاسِ قَالَ تَسْمَعُ مِنَ اَلرَّجُلِ کَلاَماً یَبْلُغُهُ فَتَخْبُثُ نَفْسُهُ فَتَقُولُ سَمِعْتُ مِنْ فُلاَنٍ قَالَ فِیکَ مِنَ اَلْخَیْرِ کَذَا وَ کَذَا خِلاَفَ مَا سَمِعْتَ مِنْهُ.»
"Speech is of three kinds: truth, falsehood, and reconciliation between people. The narrator then asked: May my life be sacrificed for you! What is meant by reconciliation between people? The Imam replied: It is when you hear someone say something about another person that, if it were to reach them, they would feel hurt and upset. However, when you meet that person, you say the opposite of what you have heard. You tell them: I heard so-and-so speak highly of you and praise your goodness in such and such a manner.” (Wasaeil al-Shia, v. 12, p. 254)
In another narration, Imam Sadiq peace be upon him says:
«اَلْمُصْلِحُ لَیْسَ بِکَاذِبٍ.»
"A peacemaker is not a liar." (Tafsir Nur al-Thaqalayin, v. 5, p. 89)
Thus, the significance of reconciliation and creating affection in Islam lies in its opposition to corruption and division—acts that are detested by Almighty God.
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