MUSJIDUL HAQ

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Allah Almighty states and commands us in the Holy Quran to be compassionate to one another, and should there be any misunderstanding between two Muslim brothers then we should try to bring them together by making peace between them:

اِنَّمَا الْمُؤْمِنُوۡنَ اِخْوَۃٌ فَاَصْلِحُوۡا بَیۡنَ اَخَوَیۡکُمْۚ وَ اتَّقُوا اللہَ لَعَلَّکُمْ تُرْحَمُوۡنَ ﴿۱۰﴾٪

The believers are brothers, therefore make peace between the two brothers and fear Allah that the mercy may be shown to you.

(Al-Hujraat 49, Verse 10)

Tafseer:

Allah Almighty commands in this verse to make peace. We should pay attention to a few things at this juncture:

· Who are the “Mu’minoon” (believers)?

· What is meant by “brothers”?

· What is the objective of “making peace”?

Note:

In the previous verse the command was given that:

وَ اِنۡ طَآئِفَتَانِ مِنَ الْمُؤْمِنِیۡنَ اقْتَتَلُوۡا فَاَصْلِحُوۡا بَیۡنَہُمَا ۚ

And if two groups of the Muslims fight each other, then make peace between them.

(Al-Hujraat 49, Verse 9)

And now the wisdom behind it is being mentioned that, hence, even after fighting with one another and making a bad friendship, the fact that a Muslim still remains a Muslim and a brother to one another, therefore peace should be made between them. The command was mentioned earlier and its wisdom is being mentioned now and it is due to this similarity that this verse is mentioned after the previous one.

The objective of “The believers” is the entire Ummah of the Holy Prophet – may Allah send peace and blessings upon him – and not the Holy Prophet – may Allah send peace and blessings upon him – himself, for, wherever in the Quran, the address of, “O believers” or “Believers” is mentioned the Nabi – may Allah send peace and blessings upon him – is not the addressee of it due to some reasons:

1. When the Nabi – may Allah send peace and blessings upon him – is addressed he is addressed with:

یٰۤاَیُّہَا النَّبِیُّ

‘O Communicator of the hidden news!

(Al-Anfaal 8, Verse 64, 65, 70; Al-Taubah 9, Verse 73; Al-Ahzaab 33, Verse 28, 45, 50, 59; Al-Mumtahinah 60, Verse 12; Al-Talaaq 65, Verse 1; Al-Tahreem 66, Verse 1, 9)

یٰۤاَیُّہَا الرَّسُوۡلُ

‘O Messenger!

(Al-Maidah 5, Verse 41, 67)

یٰۤاَیُّہَا الْمُزَّمِّلُ ۙ﴿۱﴾

‘O the enwrapped one!

(Al-Muzzaammil 73, Verse 1)

یٰۤاَیُّہَا الْمُدَّثِّرُ ۙ﴿۱﴾

‘O the mantled (a coverlet) one;

(Al-Muddaththir 74, Verse 1)

He is never addressed like the common believers are, and we are also commanded to:

لَا تَجْعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمْ کَدُعَآءِ بَعْضِکُمۡ بَعْضًا

Make not the summoning of the Messenger among yourselves, like one calls the other among you.

(Al-Noor 24, Verse 63)

2. Most commonly, the commands that are given after “O believers” are not applicable to the Holy Prophet – may Allah send peace and blessings upon him; as in:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمْرِ مِنۡکُمْ

‘O believers! obey Allah and obey the messenger, and those who have power of command amongst you.

(Al-Nisa 4, Verse 59)

Or

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَرْفَعُوۡۤا اَصْوٰتَکُمْ فَوْقَ صَوْتِ النَّبِیِّ

‘O believers! raise not your voices above the voice of the Communicator of unseen (the Prophet).

(Al-Hujraat 49, Verse 2)

Or

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُقَدِّمُوۡا بَیۡنَ یَدَیِ اللہِ وَ رَسُوۡلِہٖ

‘O believers! exceed not over Allah and his Messenger

(Al-Hujraat 49, Verse 1)

It’s obvious that these commands are not applicable to the Holy Prophet – may Allah send peace and blessings upon him.

Similarly, in the verse like:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الْقِصَاصُ

O believers!: It is obligatory upon you to take retaliation.

(Al-Baqarah 2, Verse 178)

And in:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نُوۡدِیَ لِلصَّلٰوۃِ مِنۡ یَّوْمِ الْجُمُعَۃِ فَاسْعَوْا اِلٰی ذِکْرِ اللہِ

‘O believers! When the call is made for the prayer on Friday, hasten towards the remembrance of Allah

(Al-Jumu’ah 62, Verse 9)

The addressee cannot be the Holy Prophet – may Allah send peace and blessings upon him – because retaliation is taken against oppression and oppression which is a sin while the Nabi – may Allah send peace and blessings upon him – is innocent from all the sins. If the Nabi – may Allah send peace and blessings upon him – punishes anyone then there is no retaliation (Qisaas), for when a teacher punishes the student, father punishes his children and the master punishes his slave then he is not subjected to retaliation then why would a Prophet give Qisaas to his Ummati (followers)?

We are invited towards the Holy Prophet – may Allah send peace and blessings upon him – in Jumu’ah Salah, for he is the remembrance of Allah – may Allah send peace and blessings upon him.

3. The Holy Prophet – may Allah send peace and blessings upon him – was already practicing the Salah etc. prior to the revelation of the Holy Quran, so it would not make any sense if he is commanded to perform those actions.

He gave up the breast in his childhood for his foster brother:

بھائیوں کے لئے ترک پستاں کریں

بچپنے کی شرافت پہ لاکھوں سلام

He is the one who abandoned drinking the milk from the breast for his brothers

Thousands of peace be upon the dignity of his childhood

He practiced all the commandments of Salah, fasting, seclusion for worship etc. prior to proclaiming his Prophethood, therefore in the verses of those commands the addressee will not be the Holy Prophet – may Allah send peace and blessings upon him. Apart from that, the objective of “Believers” are the ones who brought Imaan after coming to the world while the Holy Prophet – may Allah send peace and blessings upon him – brought Imaan prior to his arrival in the world. The addressees of “Believers” are those that have faith in the unseen while his Imaan was based on witnessing, for Allah Almighty had made the heaven, hell, Qiyamah evident to him. Similarly, “Mu’minoon (believers)” contains his Ummah without including the Holy Prophet – may Allah send peace and blessings upon him – himself, therefore he cannot be addressed as a “Brother” because he is the one who made all the Muslims brothers-in-Islam. Allah’s servants are not brothers to one another because the Shaitan too is Allah’s servant and all the animals are also His servants likewise. No civilized man will ever like to consider them as his brothers but the Ummah (Ijaabah) of the Holy Prophet – may Allah send peace and blessings upon him – are brothers to one another, and the one who made others the brothers is not their brother himself; like the father who made his children brothers to one another but the father himself did not become a brother to anyone of them. The wives of the brothers are called sister-in-law and remained Halaal but the father’s wife is the mother and became Haraam, therefore the Holy Prophet – may Allah send peace and blessings upon him – is not an addressee of this command. Despite that fact, even if he were an addressee of this command then the meaning of the verse will be incorrect because its objective is to make peace between two Muslim brothers when they are fighting but now, the meaning will become that “When an Ummati fights with Nabi then make peace between them” although let alone fighting with Nabi but the one who even speaks loudly with disrespect in his court becomes a kaafir; as it has been mentioned in this Surah.

The words like:

یٰۤاَیُّہَا النَّبِیُّ

‘O Communicator of the hidden news!

(Al-Anfaal 8, Verse 64, 65, 70; Al-Taubah 9, Verse 73; Al-Ahzaab 33, Verse 28, 45, 50, 59; Al-Mumtahinah 60, Verse 12; Al-Talaaq 65, Verse 1; Al-Tahreem 66, Verse 1, 9)

یٰۤاَیُّہَا الرَّسُوۡلُ

‘O Messenger!

(Al-Maidah 5, Verse 41, 67)

یٰۤاَیُّہَا الْمُزَّمِّلُ ۙ﴿۱﴾

‘O the enwrapped one!

(Al-Muzzaammil 73, Verse 1)

یٰۤاَیُّہَا الْمُدَّثِّرُ ۙ﴿۱﴾

‘O the mantled (a coverlet) one;

(Al-Muddaththir 74, Verse 1)

Are used to address him and he is not addressed with common names, and we are also commanded to do likewise:

لَا تَجْعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمْ کَدُعَآءِ بَعْضِکُمۡ بَعْضًا

Make not the summoning of the Messenger among yourselves, like one calls the other among you.

(Al-Noor 24, Verse 63)

And the fact that it is mentioned in some narrations that the Holy Prophet – may Allah send peace and blessings upon him – said to the Sahaba, hinting towards himself:

اَکْرِمُوْ اَخَاکُمْ

Respect your brother.

It shows his utmost humility and it only suits from his blessed mouth, and if we were to utter it we would be considered as insolent.

If a king says to his nation, “I am your servant” then it’s his honour but if someone amongst the people addresses him by “servant” then he is considered wrong.

The Ulama interpret the Ahadeeth of this nature that the objective of it is to attract his servants towards him.

Story:

An elderly woman approached Hazrat Ali – may Allah be pleased with him – in a state of restlessness and said to him, “My child has gone on top of the roof and has reached the edge of the roof. His mother and just about everyone called him but he is not coming back. We are afraid to go forward to catch, lest should he move forward and fall.” He said, “Bring a child of his age in front him and hold his one hand, so that he too does not proceed towards him and you should hide behind the child, and when the child comes near you then catch him.” They followed the instruction and when the child came near his mother caught him.

The entire world had reached the edge of hell and Allah Almighty ordained that they must move away from there and reach the gate of paradise. If Allah Almighty were to call them towards Him then they would not go due to being unfamiliar with Allah Almighty, and then Allah Almighty appointed His beloved Messenger – may Allah send peace and blessings upon him – who sometimes said:

اَنَا بَشَرٌ مِّثْلُکُمْ

I am a man like you

(Al-Kahf 18, Verse 110)

Sometimes he called them his brothers, and they, being familiar with his humanly appearance, were attracted to him. His hand is in the hand of Allah and when they joined him then the mercy of Allah embraced them in its warm embrace and held them by their hands. Allah Almighty Himself states:

وَکُنۡتُمْ عَلٰی شَفَا حُفْرَۃٍ مِّنَ النَّارِ فَاَنۡقَذَکُمۡ مِّنْہَاؕ

And you were upon the brink of a pit of Fire, then He rescued you from it.

(Aale ‘Imraan 3, Verse 103)

Apart from that, the Prophet, about whom Allah Almighty has stated:

وَ اِلٰی ثَمُوۡدَ اَخَاہُمْ صٰلِحًا

And to Thamud We sent Saleh from their brethren.

(Al-A’raaf 7, Verse 73)

It’s neither a religious brotherhood nor was it a permission for people to call the Nabi – peace be upon him – their “brother” but it was just to point out that he did not belong to an alien fraternity but rather someone belonging to their very nation.

Note:

Muslims are of two natures:

1) National Muslims

Ones that call themselves Muslims and they are also written as Muslims in the statistics and not as a jew, christian or hindu etc. while

2) The Religious Muslims

They are the ones who do not deny any of Islamic essentials and the Shariah itself bears evidence on their Islam.

Both the kinds of Muslims have been continuously coming down right since the time of the Holy Prophet – may Allah send peace and blessings upon him. Hence, the hypocrites used to be counted as Muslim nationals and neither were they become a target of Jihad nor were they treated any different but only the sincere ones were blessed with excellence. As of today, the Raafidis, Wahabis are counted as Muslim nationals despite the fact that they have been thrown out of the folds of Islam according to Shariah and are Murtadd. It is for this reason that the Holy Prophet – may Allah send peace and blessings upon him – stated:

تَفْتَرِقُ اُمَّتِیْ عَلٰی ثَلٰثٍ وَ سَبْعِیْنَ فِرْقَۃٍ؛ کُلُّھُمْ فِیْ النَّارِ اِلَّا وَاحِدَۃً

My nation will divide into 73 sects; all of which will go to hell except one.

He regarded them all as his nation (Ummah), so they are Ummah due being in the nation and not on the basis of creed.

Here, in “Al-Mu’minoon”, only religious Muslims are the point of concentration i.e. when Muslims of sound faith happen to fight with one another in a worldly matter then peace should be made between them, and it does not include the “National Muslims”, thus, peace will not be made if Mirzaai, Wahaabi etc. happen to fight with one another. It is for this reason that Allah Almighty has stated “Al-Mu’minoon” and not “Al-Muslimoon”.

Read this verse concerning the national Muslims:

اِنَّ مِنْ اَزْوٰجِکُمْ وَ اَوْلٰدِکُمْ عَدُوًّا لَّکُمْ فَاحْذَرُوۡہُمْ

Some of your wives and children are your enemies, so beware of them.

(Al-Taghaabun 64, Verse 14)

So beware of them. Of what benefit will it be making peace with them while it is Haraam even to mingle with them. The Holy Prophet – may Allah send peace and blessings upon him – states about them:

اِیَّاکُمْ وَ اِیَّاھُمْ لَا یُضِلُّوْنَکُمْ وَلَا یُفْتِنُوْنَکُمْ

Lo! Always cut connections from them, so they will not be able to mislead you and put you through trials.

Bad company is the root of evils, thus Maulana Roomi stated:

نوریاں مر نوریاں را طالب اند

ناریاں مر ناریاں را جاذب اند

The people of guidance only seek likes of them

While the ones deserving hell are only attracted to their own kind

This was the Tafseer of “Mu’minoon” which is very important to bear in mind.

“Ikhwatun” (i.e. brothers) is the plural form of the word “Akhun” and “Akhun” means brother. The Arabs are accustomed to calling each of the two branches of a tree “Akhun”. Similarly, two members of the same origin are also regarded as “Akhun” (brother) or “Ukhtun” (sister).

There are many forms of brotherhood:

§ Biological brotherhood

§ Foster brotherhood

§ National brotherhood

§ Tribal brotherhood

§ Professional brotherhood

§ Commercial brotherhood

§ Pupil’s brotherhood (as in classmates)

§ Peerbhai (Spiritual brotherhood)

§ Muslim brotherhood

All besides the last brotherhood are temporary and fragile, for they will not assist on the Last Day, nor in the grave but Muslim/Islamic brotherhood is such a strong relationship which is established everywhere. If the biological brother happens to die as a kaafir then his own biological brother can neither give him a shroud nor can he give him Ghusl nor attend his burial nor can he partake in his inheritance.

On the other hand, a stranger Muslim with whom one may not have a relationship in any other way but all his kaffan, daffan becomes necessary for him. It is for this reason that we recite in the latter part of Salah (in Du’a Mathoorah):

اَللّٰھُمَّ اغْفِرْلِیْ وَ لِوَالِدَیَّ وَالْمُسْلِمِیْنَ وَالْمُسْلِمَاتِ

O Allah, forgive me, my parents and all the Muslim men and women.

No other brotherhood is to be considered here besides the Islamic brotherhood.

A father can make few brothers, a country, occupation, teacher or Peer can only make a handful of people brothers but the Holy Prophet – may Allah send peace and blessings upon him – made the Muslims of the entire world brothers without applying any further condition of a nationality, race or language. Neither is there anyone who could ever create such brotherhood at present nor was there anyone as such in the past nor will there be any one in future.

Hence, the base of worldly brotherhood is on the worldly people and the foundation of Islamic brotherhood is based on the Holy Prophet – may Allah send peace and blessings upon him, and the fact that, the strength of the wall is dependent on the strength of its foundation, therefore Islamic brotherhood remained strong. Look at the blessed group of the Sahaba then only it will become clear that:

لگایا تھا مالی نے اک پھول ایسا

نہ تھا جس میں چھوٹا بڑا کوئی پودا

The florist flourished such a garden

Where there was no plant seen differently as “small” or “big”

کنیز اور بانو تھیں آپس میں ایسے

زمانہ میں ماں جائی بہنیں ہوں جیسے

Even the “female-servants” and “Queens” treated one another

As if they were sisters given birth by the same mother

Muslims are like honey to one another, for although each drop of the honey might have been extracted from a different flower but they all are collectively called honey. None will say that a certain honey is made of rose or jasmine extracts, similarly, the Beloved Master, may Allah send blessings and peace upon him, invited Hazrat Bilal from Ethiopia, Hazrat Suhaib from Rome and Hazrat Salman from Persia.

There was no difference of caste, nationality or race:

بندہء عشق شدی ترکِ نسب کن جامی

کی دریں راہ فلاں ابن فلاں چیزے نیست

Be a servant of love and leave racism, O Jaami

For, in this path, being the son of so and so means nothing!

Allah Almighty stated:

ہُوَ سَمّٰىکُمُ الْمُسْلِمِیۡنَ ۬

Allah has named you Muslim.

(Al-Hajj 22, Verse 78)

You were nothing prior to this but Allah Almighty named you Muslim. Similarly, no one will be questioned about “Who is your father?”, Where are you from?” but everyone will be asked, “Whose Ummah are you?” Now, where the country and wealth are gone? The requirement of love for the Holy Prophet – may Allah send peace and blessings upon him – should be displayed in this manner:

پوچھا کہ تیرا نام کیا

میں نے کہا شیدا ترا

When someone asked “What is your name?”

I replied, “I am his “lover”.

پوچھا کہ تیرا کام کیا

میں نے کہا چرچا ترا

When he asked “What do you do?”

I replied, “His remembrance”.

پوچھا کہاں رہتا ہے تو

میں بولا کوئے یار میں

When he asked “Where do you live?”

I replied, “In the streets of the beloved.”

پوچھا کہ تیری قوم کیا

میں بولا قومِ بندگاں

When he asked “Which nation/tribe/caste do you belong to?”

I replied, “I am a member of the nation of Muslims.”

It is for this stated:

اِنَّمَا الْمُؤْمِنُوۡنَ اِخْوَۃٌ

Muslims are brothers.

(Al-Hujraat 49, Verse 10)

Worldly brotherhood is such that no superior one would want to consider the one below him as his brother even if he happens to be his own brother but the Islamic brotherhood is such that has brought forward all the poor and rich, sinner and pious on one platform and in this relationship, no Muslim is allowed to disregard the other, so there is division in the worldly relationship but in Islam, there is unity. From worldly perspective, one may be sitting on a throne while the other on the floor or one may be in a palace while the other living in a hut but in Masjid, Ka’bah and grave all are equal. That was the world and this is Islam.

ایک ہی صف میں کھڑے ہو گئے محمود و عیاض

نہ کوئی بندہ رہا اور نہ کوئی بندہ نواز

Both the Mahmood and ‘Ayaaz stand shoulder to shoulder in one line

There is no dividing line left between the slave and the master

Muslims are taught to attain humility and sincerity in this verse no matter how great one may be but he is to consider each and every Muslim brother as his brother and equal to him.

Humans are created from sand and it has humility, whether one makes Masjid on it or a toilet, it does not complain, and the result of this humility is that all the flowers, fruits, vegetation, gardens, springs and mines emerge from the very sand and also the Holy Makkah and Madinah, Ambiya and Awliya’s graves are in the very sand.

Fire has arrogance and rage which resulted that neither fruits are made from it nor a flower but they are all produced from the sand, and the fire destroys them. If a garden catches fire everything gets destroyed.

Similarly, the one with humility will make his heart home to Taqwa, Tahaarah, Imaan and ‘Irfaan but the arrogant will be deprived of it. It is for this reason that the abode of an arrogant man is the fire of hell, for he had the fire of arrogance in his heart when he was in the world, and finally the fire will meet with fire.

Look at all the tall trees, they hardly bear any fruits, and even if they do they are very small and the ones that are tall but to a shorter height they bear a little bigger fruits; like mango trees etc. but when we look at the smaller plants, that are so low and stretched onto the ground and cannot stand, bear gigantic fruits like watermelon which is quite heavy although its plant may not be able to carry it but Allah Almighty made the ground carry the weight but the credit goes to the plant.

Likewise is the case of a humble and arrogant man, and for this reason it is stated:

اِنَّمَا الْمُؤْمِنُوۡنَ اِخْوَۃٌ

Muslims are brothers.

(Al-Hujraat 49, Verse 10)

فَاَصْلِحُوۡا بَیۡنَ اَخَوَیۡکُمْۚ

Therefore make peace between your two brothers.

Which is the result of the former clause, that hence, every Muslim is a brother to the other, therefore if they fight with one another then be the middle man and make peace between them, for a fight of a believer with the other can only be temporarily and not permanent because they will meet one another in Salah, death, grave, Judgment, paradise everywhere. Every Muslim makes Du’a of forgiveness for every Muslim then how can the enmity between them be a permanent thing?:

وَنَزَعْنَا مَا فِیۡ صُدُوۡرِہِمۡ مِّنْ غِلٍّ اِخْوٰنًا عَلٰی سُرُرٍ مُّتَقٰبِلِیۡنَ ﴿۴۷﴾

And We took out whatever rancours were there in their hearts; they are brothers among each other, sitting upon couches facing each other.

(Al-Hajar 15, Verse 47)

And the friendship of a kaafir, be it with a Muslim or with another one of his own kind, is just temporary to no avail, thus, we should not make friends with kuffaar neither have enmity with a Muslim.

As far as making peace between Muslims is concerned when there is a conflict between them then all and sundry; people of the family or district etc. can do that but it is especially addressed to the rulers, ministers, teachers, Peers, parents and people of authority, that when there is conflict between the Muslims then they should come forward and make peace. If the students are fighting then the teacher or principal must come forward and make peace, and when the Mureeds are fighting then the Peer must take a stand and solve the problem and when the biological brothers fight then the parents should make peace between them, and should they not do it, they will be held accountable in the hereafter.

Although it’s a general command of making peace but there are different natures and scenarios to it. If the conflict is about Deen then the effort should be made to make the one at fault repent from the wrong and then make peace between them, and if the conflict is in worldly matters but one has hurt the other then peace should be made between two parties after retaliation (Qisaas) and if the loss was not physical but monetary i.e. debt or eating up whatever one had entrusted to the other, then it should be paid and then peace should be restored between the two, and if it was just a silly argument and one was vulgar then they should forgive one another and make peace. It should not be such that the peace is made without solving the problem; as if one applies ointment on a wound that needs to be cut open for operation in order to take out the impure matter for the wound to heal, otherwise it would not make any sense.

It is for this reason that the Holy Prophet – may Allah send peace and blessings upon him – has stated, “Help your brother whether he is an oppressor or oppressed. Help of the oppressed is to free him from the grip of the oppressor and help of the oppressor is to stop him from his oppression.”

In short, solution should in accordance with the nature of the problem.

Story:

Once, while Haroon Rasheed, the king was seated in his court with all his courtiers. His son, Mamoon came inside crying and said, “The son of a soldier has sworn my mother.” The king asked his courtiers, “What should be the punishment of the one who swears the mother of a prince?” All of them suggested different punishments in order to gain king’s favour. Some suggested that he should be beheaded while some said that his tongue should be detached and some said that he should be thrown out of the city etc.

Sultan turned towards his son and said, “My son, I have decided that if you are brave then forgive him, so that Allah Almighty may have mercy on you, for if he is an offender to you then you too are an offender to Allah Almighty and if you forgive your offender Allah Almighty will forgive you but if you are coward, then you can take revenge and swear him back, and if he has sworn once then do not advance over it because as of now, you are the offended and he is the offender, otherwise it will be other way round. And bear in mind that if you are the son of a king then he too, is the son of a soldier, who knows who will perform better on the Day of Judgment!”

Hearing this, his son said, “I forgave him.”

Making peace among the Muslims is such a virtuous action that no other virtuous action is parallel to it, and it is mentioned in Tafseer Roohul Bayaan at this juncture that the Holy Prophet – may Allah send peace and blessings upon him – stated, “Should I not inform you about a good deed that will surpass the virtues of Hajj, Zakah etc.? It is that when you maintain peace among my Ummah.”

Whenever the Holy Prophet – may Allah send peace and blessings upon him – heard that some Muslims in some area having some conflict he would go there by himself and make peace among them. Once, it occurred that he went to make peace and got delayed for congregational Salah. (It was a major thing for HIM to do contrary to his usual punctuality on Salah with congregation). The entire event is clearly recorded in Sahih Bukhari and Nasa’i.

He once stated while taking Hazrat Hasan – may Allah be pleased with him – in his lap, “This son of mine is “Sayyed” (leader) and Allah Almighty will make peace between two large groups of Muslims through him.”

One who does a good deed alone gets its reward but the reward of making peace envelops the entire nation, and it is obvious that benefitting others is a very virtuous action, and for this reason its status is above all the other good deeds.

Today, there are many fighters amongst Muslims but very few who join the hearts. If we are so concerned about Sunnah then we should also practice the Sunnah of making peace. May Allah Almighty provide divine guidance!

The Holy Prophet – may Allah send peace and blessings upon him – made Du’a for three people;

1. The Aalim who conveys his messages to his Ummah

2. The couple (Husband and wife) who wake each other for Salah

3. The Muslim who makes peace among the separated ones of his Ummah.

In short, making peace among the Muslims is a great virtuous action.

وَ اتَّقُوا اللہَ

And fear Allah

(Al-Hujraat 49, Verse 10)

Its addressees are either the ones that are expected to make peace or the ones fighting. If the addressees is the ones who are expected to make peace then the meaning will be “O rulers, Ulama, Peers, teachers! Do not think of leaving them in a state of conflict they are having and neglect the issue and have a “don’t care” attitude but rather fear Allah and maintain the peace by all means, and if, having the power to do so, you still did not make peace among the Muslims then you will be held accountable in Qiyaamah.

Like the Salah and fasting is Fard making peace is also Fard, and salvation will be granted when all the duties will be performed.

Its meaning could also be that one must fear Allah Almighty in making peace and should not do it in a way, in which, one of the parties are not given justice, or else, you will be held accountable in Qiyamah.

If the addressees are supposed to be the ones that are fighting then the meaning is that if their opponent or anyone else wants to make peace then fear Allah and do not unnecessarily refuse to make peace, for there is no good in malice and the one who has it in him his Du’as and Salah are not accepted, and if you wish that peace and tranquility be poured into your heart from Madinah Shareef then have it free from malice.

لَعَلَّکُمْ تُرْحَمُوۡنَ ﴿۱۰﴾٪

That the mercy may be shown to you.

(Al-Hujraat 49, Verse 10)

i.e. do not make peace in greed of worldly gain but for the sake of Allah’s mercy. It is also to remind that no action is to be taken for granted that it will definitely be accepted but rather, be hopeful of Allah’s mercy that it may be accepted from you.

Ameen!

(Mu’allim taqreer by Mufti Ahmed Yaar Khan Na’eemi – may Allah be pleased with him, p. 89-104)