A dispute arose between two people, and a person came to reconcile them, concealing what the first said about the second. Is there any sin on the reconciler?
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The questioner : A dispute arose between two people, and one person tried to reconcile them, concealing what the other said about the second. Is there any sin on the reconciler?
The Shaykh : If he believes that this is the way to reconcile, I think this will not succeed because it leaves the hearts as they are. So he owes nothing, because legally he owes nothing, even if he went further and reported something contrary to the reality.
The questioner : Meaning, he reports something contrary to the reality in order to bring the viewpoints closer together?
The Shaykh : I am telling you he owes nothing, even if he went further. If he conveyed words from one party to the other, and those words are not factually correct, in the interest of reconciliation, then it is permissible.
In an authentic hadith, So what do you say if he concealed something and did not report it? This is the answer... But do you think hearts will be purified in this age through this method? If reconciliation is obligatory, then this mediator—the mediator of good—must be considered.
The questioner : Regarding the hadithSahih al-Bukhari 2692, is the lie of a man to his wife restricted to specific conditions?
The Shaykh : We are back to the negotiation here. We have not finished here yet.
The questioner : No matter how much a person tries, one of the parties will still have something in his heart. That is, no matter how much the reconciler tries, whether with one party or both together, something will remain in his heart. But the reconciler should try, and with time, perhaps Allah will reconcile them. That is the goal of the reconciler.
The Shaykh : This is well known, and therefore lying is permitted in the interest of reconciliation.
The questioner : Regarding the previous question.
The Shaykh : Be patient a moment. Are we finished?
The questioner : Yes.
The Shaykh : Please go ahead.
The questioner : If I, for example, tried to reconcile between Nu'man and Abu 'Asim, but I could not, meaning it did not succeed in my hands, due to my shortcoming or because my style was not good, for example, I could not make them understand. Then my brother Abu Anas came, and the reconciliation happened through him. What should my position be?
The Shaykh : May Allah reward you.
The questioner : Meaning, alhamdulillah, it happened through a way other than mine. Should I not be upset?
The Shaykh : No, it is alhamdulillah that it happened through a way other than yours. Alhamdulillah that reconciliation occurred. Why is it a sin that it happened through a way other than yours?
The questioner : Alhamdulillah, the One who is not praised for anything other than what is disliked, from this perspective, it did not happen. I wished it would succeed through my hands, but it did not.
The questioner : May Allah bless you. You did good, you did a good deed, and someone else completed it.
The Shaykh : There is nothing wrong. Alhamdulillah, the good happened. As for praising Allah that the good happened through someone else, the least that can be said is that your expression is wrong. I understand your intention, but I am telling you your expression is wrong. Do you want to say, "Alhamdulillah that the reconciliation happened, even if it was through a way other than mine," or not?
The questioner : Correct... and I have a strong desire...
The Shaykh : I am asking you a question, correct?
The questioner: Yes.
The Shaykh : Well, is there a difference between this expression and that one, or not?
The questioner : Of course, there is.
The Shaykh : So I am drawing your attention to the fact that your expression is wrong. You will return...
The questioner : ... It is not restricted to specific things.
The Shaykh : It is restricted, meaning, the husband.
The questioner : ...
The Shaykh : It is restricted. If he could not do it except by lying, then it is permissible... That is all.
The Shaykh : If he believes that this is the way to reconcile, I think this will not succeed because it leaves the hearts as they are. So he owes nothing, because legally he owes nothing, even if he went further and reported something contrary to the reality.
The questioner : Meaning, he reports something contrary to the reality in order to bring the viewpoints closer together?
The Shaykh : I am telling you he owes nothing, even if he went further. If he conveyed words from one party to the other, and those words are not factually correct, in the interest of reconciliation, then it is permissible.
In an authentic hadith,
The Messenger (peace and blessings be upon him) did not permit lying except in three cases: reconciliation between two people, a man with his wife, and war.
أن الرسول عليه الصلاة والسلام لم يرخص فى الكذب الا في ثلاثة في الاصلاح بين اثنين ، والرجل مع زوجته، والحربThe questioner : Regarding the hadith
He who makes peace between the people by inventing good information
ليس الكذاب الذي يصلح بين الناس فينمي خيراThe Shaykh : We are back to the negotiation here. We have not finished here yet.
The questioner : No matter how much a person tries, one of the parties will still have something in his heart. That is, no matter how much the reconciler tries, whether with one party or both together, something will remain in his heart. But the reconciler should try, and with time, perhaps Allah will reconcile them. That is the goal of the reconciler.
The Shaykh : This is well known, and therefore lying is permitted in the interest of reconciliation.
The questioner : Regarding the previous question.
The Shaykh : Be patient a moment. Are we finished?
The questioner : Yes.
The Shaykh : Please go ahead.
The questioner : If I, for example, tried to reconcile between Nu'man and Abu 'Asim, but I could not, meaning it did not succeed in my hands, due to my shortcoming or because my style was not good, for example, I could not make them understand. Then my brother Abu Anas came, and the reconciliation happened through him. What should my position be?
The Shaykh : May Allah reward you.
The questioner : Meaning, alhamdulillah, it happened through a way other than mine. Should I not be upset?
The Shaykh : No, it is alhamdulillah that it happened through a way other than yours. Alhamdulillah that reconciliation occurred. Why is it a sin that it happened through a way other than yours?
The questioner : Alhamdulillah, the One who is not praised for anything other than what is disliked, from this perspective, it did not happen. I wished it would succeed through my hands, but it did not.
The questioner : May Allah bless you. You did good, you did a good deed, and someone else completed it.
The Shaykh : There is nothing wrong. Alhamdulillah, the good happened. As for praising Allah that the good happened through someone else, the least that can be said is that your expression is wrong. I understand your intention, but I am telling you your expression is wrong. Do you want to say, "Alhamdulillah that the reconciliation happened, even if it was through a way other than mine," or not?
The questioner : Correct... and I have a strong desire...
The Shaykh : I am asking you a question, correct?
The questioner: Yes.
The Shaykh : Well, is there a difference between this expression and that one, or not?
The questioner : Of course, there is.
The Shaykh : So I am drawing your attention to the fact that your expression is wrong. You will return...
Discontinuation and transition to another question.
انقطاع وانتقال لسؤال آخرThe questioner : ... It is not restricted to specific things.
The Shaykh : It is restricted, meaning, the husband.
The questioner : ...
The Shaykh : It is restricted. If he could not do it except by lying, then it is permissible... That is all.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.