Volume 3, Book 49, Number 865 :
Narrated by Sahl bin Abu Hathma (radiallaahu `anhu)
Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) went to Khaibar when it had a peace treaty (with the Muslims).
Here’s the complete story (narrations found elsewhere in Bukhari):
Volume 4, Book 53, Number 398 :
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
‘Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) set out to Khaibar, the inhabitants of which had a peace treaty with the Muslims at that time. They parted and later on Muhaiyisa came upon ‘Abdullah bin Sahl (radiallaahu `anhu) and found him murdered agitating in his blood. He buried him and returned to Medina. ‘Abdur Rahman bin Sahl, Muhaiyisa and Huwaiuisa (radiallaahu `anhum), the sons of Mas’ud came to the Prophet (sallallaahu `alayhi wasallam) and ‘Abdur Rahman (radiallaahu `anhu) intended to talk, but the Prophet (sallallaahu `alayhi wasallam) said (to him), “Let the eldest of you speak.” as ‘Abdur-Rahman was the youngest:. ‘Abdur-Rahman kept silent and the other two spoke. The Prophet said, “If you swear as to who has committed the murder, you will have the right to take your right from the murderer.” They said, “How should we swear if we did not witness the murder or see the murderer?” The Prophet (sallallaahu `alayhi wasallam) said, “Then the Jews can clear themselves from the charge by taking Alaska (an oath taken by men that it was not they who committed the murder).” The!y said, “How should we believe in the oaths of infidels?” So, the Prophet (sallallaahu `alayhi wasallam) himself paid the blood money (of ‘Abdullah).
Volume 9, Book 83, Number 36:
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
(a man from the Ansar) That a number of people from his tribe went to Khaibar and dispersed, and then they found one of them murdered. They said to the people with whom the corpse had been found, “You have killed our companion!” Those people said, “Neither have we killed him, nor do we know his killer.” The bereaved group went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! We went to Khaibar and found one of us murdered.” The Prophet (sallallaahu `alayhi wasallam) said, “Let the older among you come forward and speak.” Then the Prophet (sallallaahu `alayhi wasallam) said, to them, “Bring your proof against the killer.” They said “We have no proof.” The Prophet (sallallaahu `alayhi wasallam) said, “Then they (the defendants) will take an oath.” They said, “We do not accept the oaths of the Jews.” Allah’s Apostle (sallallaahu `alayhi wasallam) did not like that the Blood-money of the killed one be lost without compensation, so he paid one-hundred camels out of the camels of Zakat (to the relatives of the deceased) as Diya (Blood-money).
Since there was no proof, Prophet (sallallaahu `alayhi wasallam) could not take an action against the Jews without getting an oath from them. But the bereaved ones were not going to accept the oath of Jews assuming they’d repeat the same story: “Neither have we killed him, nor do we know his killer”. So Prophet (sallallaahu `alayhi wasallam) arranged for the blood money to close the case.
Allaah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment”
The great scholar ‘Abd al-Rahmaan al-Sa’di said in his Tafseer: Allaah reminds His believing slaves that He has enjoined qisaas upon them in the case of murder, i.e., there should be equal recompense in that, and that the killer should be killed in the way in which he killed his victim, so as to establish justice and fairness among people. End quote.
Qisaas by killing the killer can only be in cases of deliberate killing, according to scholarly consensus. Ibn Qudaamah said in al-Mughni (8/214): The scholars are unanimously agreed that qisaas is not required except in the case of deliberate killing, and we do not know of any difference of opinion with regard to qisaas being required for deliberate killing if all conditions are met. This is indicated by the general meaning of the verses and reports. Allaah says (interpretation of the meaning):
“And whoever is killed wrongfully (Mazlooman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisaas, __Law of Equality in punishment __or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer)” [al-Isra’ 17:33]
“Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder”
“And there is (a saving of) life for you in Al-Qisaas”
What is meant – and Allaah knows best – is that the requirement of qisaas deters the one who wants to kill from doing do, out of compassion towards himself so that he will not killed, and so that the one whom he wanted to kill will remain alive. And it was said that the killer would generate enmity between himself and the tribe of the one whom he killed, so he wants to kill them for fear of them and they want to kill him and his tribe in revenge. If he is executed as a punishment according to sharee’ah, that will prevent the reason for fighting between the two tribes. And Allaah says (interpretation of the meaning):
“And We ordained therein for them: Life for life, eye for eye”
The Prophet (peace and blessings of Allaah be upon him) said: “If a person’s relative is killed, he has the choice of two options: either (the killer) may be killed or the fidyah (ransom, blood money) may be paid.” Agreed upon. Abu Shurayh al-Khuzaa’i said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is killed or is wounded, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the diyah (blood money). Narrated by Abu Dawood. According to another version: “Whoever has a relative killed after what I have said, his family has two options: to accept the diyah or kill (the killer).” And he (peace and blessings of Allaah be upon him) said: “There is qisaas for deliberate killing, unless the heir of the slain lets him off.” End quote.
There was no difference of opinion among the scholars that it is valid for the heirs of the victim to forego qisaas and accept the diyah. This is what is indicated by the ahaadeeth quoted above.
In that case, the killer may be set free and he should be obliged to pay the diyah.
Taken from IslamQA
إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً
“Verily, We have given you a manifest victory.” [Quran, 48:1]
From Tafsir Ibn Kathir:
This honorable Surah [al-Fath] was revealed after the Messenger of Allah returned from the area of Al-Hudaybiyyah, during the month of Dhul-Qa`dah, in the sixth year of Hijrah. This is when the idolators prevented him from reaching Al-Masjid Al-Haram to perform the `Umrah he intended. They stopped the Prophet from reaching Makkah at that time, but then were prone to peace negotiations. A peace treaty was conducted stipulating that the Messenger would return this year and then come back for `Umrah the following year. The Messenger agreed. However, some of the Companions disliked these terms, including `Umar bin Al-Khattab, as we will mention in detail, Allah willing, while explaining this Surah. After the Prophet slaughtered his sacrificial animals in the area where he was stopped and headed back to Al-Madinah, Allah the Exalted and Most Honored revealed this Surah about what occurred between him and the idolators. Allah declared the Al-Hudaybiyyah peace treaty a manifest victory, because of the benefits peace would carry and the good results that did originate from it. `Abdullah bin Mas`ud and other Companions said, “You consider the conquering of Makkah to be Al-Fath (the victory), while to us, Al-Fath is the treaty conducted at Al-Hلudaybiyyah.” Jabir (bin `Abdullah) said, “We only considered Al-Fath to be the day of Hلudaybiyyah!” Al-Bukhari recorded that Al-Bara’ (bin `Azib) said, “You consider Al-Fath to be the conquest of Makkah, which was indeed a victory. However, we consider Al-Fath to be the pledge of Ar-Ridwan on the Day of Al-Hudaybiyyah. Then, we were fourteen hundred with the Messenger of Allah . Al-Hudaybiyyah had a well, whose water we consumed, not leaving a drop of water in it. When the news of what happened reached the Messenger of Allah , he came towards us and sat on the edge of the well. Then he asked to be brought a bucket of water and used it for ablution. He next rinsed his mouth, invoked Allah and poured that water into the well. Soon after, that well provided us, as well as our animals, with sufficient water, in whatever amount of water we wished. Imam Ahmad recorded that `Umar bin Al-Khattab said, “We were with the Messenger of Allah on a trip, and I asked him about a matter three times, but he did not answer me. So I said to myself, `May your mother lose you, O son of Al-Khattab! You were stubborn in repeating your question three times to the Messenger of Allah ; each time he did not respond to you.’ So I mounted my animal, my camel, and went ahead for fear that a part of the Qur’an might be revealed in my case. Suddenly, I heard a caller calling, `O `Umar!’ So, I went to the Messenger while fearing that part of the Qur’an was revealed about me. The Prophet said,
«نَزَلَ عَلَيَّ الْبَارِحَةَ سُورَةٌ هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا:
﴿إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ﴾»
(Last night, a Surah was revealed to me that is dearer to me than this life and all that it contains: (Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future.)) Al-Bukhari, At-Tirmidhi and An-Nasa’i collected this Hadith from several chains of narration through Malik, may Allah grant him His mercy. `Ali bin Al-Madini commented, “This is a good chain of narration consisting of the scholars of Al-Madinah.” Imam Ahmad recorded that Anas bin Malik said, “This Ayah was revealed to the Prophet ,
﴿لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ﴾
(That Allah may forgive you your sins of the past and the future,) on his return from Al-Hudaybiyyah. The Prophet said,
«لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ آيَةٌ أَحَبُّ إِلَيَّ مِمَّا عَلَى الْأَرْض»
(Tonight, an Ayah, that is dearer to me than all that the earth carries, was revealed to me.) The Prophet recited the Ayah to them. They said, `Congratulations, O Allah’s Messenger! Allah the Exalted and Most Honored has stated what He will do with you. So what will He do with us’ These Ayat were revealed to the Prophet ,
﴿لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ﴾
(That He may admit the believing men and the believing women to Gardens under which rivers flow. ..), until,
(…a supreme success.)” This Hadith is recorded in the Two Sahihs. Imam Ahmad recorded that Al-Mughirah bin Shu`bah said, “The Prophet used to pray until both his feet were swollen. He was asked, `Has not Allah forgiven you all your sins of the past and of future’ He said,
«أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟»
(Should I not be a thankful servant)” The two collectors of the Sahihs collected this Hadith, as well as, the rest of the Group, except Abu Dawud. Allah’s statement,
﴿إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً ﴾
(Verily, We have given you a manifest victory.) means, clear and apparent victory. This Ayah is about the treaty at Al-Hudaybiyyah, which resulted in great goodness, including people embracing Islam in large crowds and having the chance to meet each other openly. During that time, the believers preached to the idolators and thus beneficial knowledge and faith spread all around.
Volume 3, Book 49, Number 862 :
Narrated by Al-Bara bin ‘Azib (radiallaahu `anhu)
When Allah’s Apostle (sallallaahu `alayhi wasallam) concluded a peace treaty with the people of Hudaibiya, Ali bin Abi Talib (radiallaahu `anhu) wrote the document and he mentioned in it, “Muhammad, Allah’s Apostle .” The pagans said, “Don’t write: ‘Muhammad, Allah’s Apostle’, for if you were an apostle we would not fight with you.” Allah’s Apostle (sallallaahu `alayhi wasallam) asked Ali to rub it out, but Ali (radiallaahu `anhu) said, “I will not be the person to rub it out.” Allah’s Apostle (sallallaahu `alayhi wasallam) rubbed it out and made peace with them on the condition that the Prophet (sallallaahu `alayhi wasallam) and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.
- Write down your contracts/agreements/treaties.
- Compromise for peace – not in your religion though!
Volume 3, Book 49, Number 863 :
Narrated by Al-Bara (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) intended to perform ‘Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: ‘These are the terms on which Muhammad, Allah’s Apostle (sallallaahu `alayhi wasallam) agreed (to make peace).’ They said, “We will not agree to this, for if we believed that you are Allah’s Apostle we would not prevent you, but you are Muhammad bin ‘Abdullah.” The Prophet (sallallaahu `alayhi wasallam) said, “I am Allah’s Apostle and also Muhammad bin ‘Abdullah.” Then he said to ‘Ali (radiallaahu `anhu), “Rub off (the words) ‘Allah’s Apostle’ “, but ‘Ali said, “No, by Allah, I will never rub off your name.” So, Allah’s Apostle (sallallaahu `alayhi wasallam) took the document and wrote, ‘This is what Muhammad bin ‘Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet ) even if he wished to follow him and he (the Prophet (sallallaahu `alayhi wasallam)) will not prevent any of his companions from staying in Mecca if the latter wants to stay.’ When the Prophet (sallallaahu `alayhi wasallam) entered Mecca and the time limit passed, the Meccans went to ‘Ali (radiallaahu `anhu) and said, “Tell your Friend (i.e. the Prophet (sallallaahu `alayhi wasallam)) to go out, as the period (agreed to) has passed.” So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet (sallallaahu `alayhi wasallam) and his companions), calling, “O Uncle! O Uncle!” ‘Ali (radiallaahu `anhu) received her and led her by the hand and said to Fatima, “Take your uncle’s daughter.” Zaid and Ja’far (radiallaahu `anhumaa) quarreled about her. ‘Ali (radiallaahu `anhu) said, “I have more right to her as she is my uncle’s daughter.” Ja’far (radiallaahu `anhu) said, “She is my uncle’s daughter, and her aunt is my wife.” Zaid (radiallaahu `anhu) said, “She is my brother’s daughter.” The Prophet (sallallaahu `alayhi wasallam) judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to ‘Ali (radiallaahu `anhu), “You are from me and I am from you”, and said to Ja’far (radiallaahu `anhu), “You resemble me both in character and appearance”, and said to Zaid (radiallaahu `anhu), “You are our brother (in faith) and our freed slave.”
- Mother’s sister (aunt) is like a mother.
- Notice how Prophet (sallallaahu `alayhi wasallam) makes everyone happy in the end by complimenting them in one way or the other. Making the right decisions doesn’t necessarily give you enemies.
Volume 3, Book 49, Number 864 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) set out for the ‘Umra but the pagans of Quraish prevented him from reaching the Ka’ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform ‘Umra the following year and would not carry weapons except swords and would not stay in Mecca except for the period they allowed. So, the Prophet (sallallaahu `alayhi wasallam) performed the ‘Umra in the following year and entered Mecca according to the treaty, and when he stayed for three days, the pagans ordered him to depart, and he departed.
- Respect your agreements, promises, oaths etc. Come through.
- Know your Seerah!
Ahadith 2357 – 2358 (below) are repeats. See linked text for related posts.
Volume 3, Book 49, Number 859 :
Narrated by Aisha (radiallahu `anhaa)
The following Verse: If a woman fears cruelty or desertion on her husband’s part (i.e. the husband notices something unpleasant about his wife, such as old age or the like, and wants to divorce her, but she asks him to keep her and provide for her as he wishes). (4.128) “There is no blame on them if they reconcile on such basis.”
Volume 3, Book 49, Number 860 :
Narrated by Abu Huraira and Zaid bin Khalid Al-Juhani (radiallahu `anhumaa)
A bedouin came and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Judge between us according to Allah’s Laws.” His opponent got up and said, “He is right. Judge between us according to Allah’s Laws.” The bedouin said, “My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, “Your son has to be lashed one-hundred lashes and has to be exiled for one year.” The Prophet (sallallaahu `alayhi wasallam) said, “No doubt I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile.” He then addressed somebody, “O Unais! go to the wife of this (man) and stone her to death” So, Unais went and stoned her to death.
See 817 in this post.
Volume 3, Book 49, Number 861 :
Narrated by Aisha (radiallahu `anhaa)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”
1. Definition of bid’ah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
2. Categories of bid’ah
Bid’ah may be divided into two categories:
(i) bid’ah which constitutes kufr
(ii) bid’ah which does not constitute kufr
If you ask, what is the definition of bid’ah which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation – because that means disbelieving in the Qur’aan and in the message with which Allaah sent His Messenger (peace and blessings of Allaah be upon him).
Examples include the bid’ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur’aan was created; or the notion that some of the attributes of Allaah were created; or the bid’ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid’ah of the Mujassimah who likened Allaah to His creation… etc.
The second category, bid’ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur’aan or of anything with which Allaah sent His Messengers.
Examples include the Marwaani bid’ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay’ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc.
(Ma’aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid’ah – is he regarded as a kaafir or not?
The answer is that it depends.
If the bid’ah constitutes kufr, then the person is one of the following two types:
(i) Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square.
If the bid’ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action.
If you ask, how should we deal with those who commit bid’ah?
The answer is:
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “In both cases, we have to call these people – who claim to be Muslim but who commit acts of bid’ah which may constitute kufr or may be less than that – to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth – for Allaah says (interpretation of the meaning), ‘And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.’ [al-An’aam 6:108] – if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid’ah. If it is a bid’ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a man to forsake [not speak to] his brother for more than three [days].’”
(Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 293)
Taken from IslamQA
Volume 3, Book 49, Number 858 :
Narrated by Sahl bin Sad (radiallaahu `anhu)
Once the people of Quba fought with each other till they threw stones on each other. When Allah’s Apostle (sallallaahu `alayhi wasallam) was informed about it, he said, “Let us go to bring about a reconciliation between them.”
Prophet (sallallaahu `alayhi wasallam) was the leader, head of state. It was part of his job to keep peace among people. As soon as he heard about the fight, he instantly wanted to set off to help clear the matter.. and it seems like he took others along with him, as if preparing them for future responsibilities.
Reconciling between people is an important issue in Islam, one which brings a great deal of reward. There is also a stern warning against sewing discord between people. Because of the importance of reconciling people in the Muslim society and the seriousness of discord and conflict, Allaah has permitted lying in order to reconcile between people and to remove discord and conflict which may have negative consequences for the religious commitment of individuals and communities.
It was narrated from Abu’l-Darda’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something that is better than fasting, prayer and charity?” They said: Yes. He said: “Reconciling between two people, for discord between people is the shaver.” Narrated by al-Tirmidhi, who said: this is a hasan hadeeth. And it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It is the shaver, and I do not say that it shaves hair, rather that it shaves religious commitment.” End quote.
Whomsoever Allaah honours and enables him to reconcile between Muslims, if he needs to tell lies in order to reconcile between them, there is no sin on him for that, and it is not permissible to describe him as a liar, because the matter is serious; it is the matter of shar’i interests which means that in this case, lying is permissible, as it is narrated in al-Saheehayn from the hadeeth of Umm Kalthoom bint ‘Uqbah (may Allaah be pleased with her) that she heard the Prophet (peace and blessings of Allaah be upon him) say: “He is not a liar who reconciles between people, conveying good messages and saying good things.” Narrated by al-Bukhaari, 2546; Muslim, 2605
Taken from IslamQA