or declares lawful what is unlawful, or unlawful what is lawful.” 567 Al-Tirmidhī judged the report sound, and the Prophet—peace and blessings be upon him—himself used to intervene to reconcile people.

The reconciliation that is valid is the one commanded by Allah and His Messenger: it seeks, first and foremost, the pleasure of Allah, and then the agreement of the two disputants.

Whoever undertakes to reconcile people must be familiar with the facts, aware of the legal duties involved, and intent on achieving justice. The rank of the peacemaker surpasses even that of the one who fasts by day and stands in prayer by night. If, however, a settlement is devoid of justice, it turns into sheer oppression and a denial of rights—for example, when one reconciles a powerful oppressor and a weak victim in a manner that pleases the oppressor, enables him to continue his wrongdoing, and strips the weak of any chance to reclaim what is his.

Reconciliation pertains only to the rights that people owe one another, rights that can be waived or compensated. As for the rights of Allah—such as the prescribed penalties (ḥudūd) and zakah—there is no room for reconciliation in them, for the only acceptable course is to discharge them in full.

Reconciliation among people falls into five categories:

1. Reconciliation between the Muslims and those with whom they are at war.
2. Reconciliation between the just party and the rebellious party among the Muslims.