ভূমিকা

Until a person reforms himself, he would be unable to bring about reformation within others. Attempting or achieving reconciliation between the brethren-in-faith, relatives, or neighbours, is an attribute which is immensely loved by God. For the purpose of establishing unity and harmony instead of disunity and discord, it is essential to make every possible effort to bring about reconciliation. In fact, in certain circumstances, it becomes permissible to resort to white lies.

At times, it may even become obligatory, so that dissension dies down and discord subsides. The Order to Reconcile Once, during the time of Imam Sadiq (a.s.), Abu Hanifah, the administrator of Hajjaaj, had a quarrel with his son-in-law over some inheritance. Mufadhdhal Ibn U'mar Kufi (one of the close companions of Imam Sadiq (a.s.)) happened to pass by at the time. When he overheard the dispute, he stopped and said to both the men: “Come with me to my house.” They did as requested.

Upon reaching the house, he entered inside only to come out shortly afterwards with a bag containing four hundred dirhams, which he gave to both men and made peace between them. He then explained: “This is not my money but Imam Sadiq’s (a.s.).

He hadinstructed me: Whenever you happen to see two of our Shiites disputing over money, give them this and make peace between them*.*”[^3] Exercise Caution in Reconciliation A’bd al-Malik says: There arose a dispute between Imam Baqir (a.s.) and some of the children of Imam Hasan (a.s.).

I approached the Imam (a.s.) and sought to intervene in the matter in order to reconcile them, but the Imam (a.s.) advised: “Do not say a word in this dispute for our problem is like that of the old man from Bani Israel, who had two daughters. One of them was married to a farmer, while the other to a pottery-maker. Once he decided to pay them a visit.