while believing that they are equal to, or even better than, Allah’s judgement is a disbeliever who has turned away from the religion of Allah, for he has denied the Almighty’s words: “Who is better than Allah in judgement for a people who are certain?” [al-Māʾidah 5:50]. In other words, no one surpasses Allah in judgement, yet only those endowed with conviction grasp this truth. As for the one whose insight Allah has blinded, he does not perceive it; on the contrary, his evil deeds may be made to look fair to him, so he deems them good—Allah’s refuge is sought.

Among the forms of justice between two people is to reconcile them, because a judge—whether formally appointed by the ruler or otherwise—may be unable to discern which of the two parties is in the right. When the matter remains unclear, his only option is conciliation, so he strives to make peace between them as best he can.

We have already explained that there can be no reconciliation in the presence of mushāḥḥah (rigid insistence on one’s full due). If a person insists on treating his brother in that contentious spirit, reconciliation becomes impossible. Allah the Exalted says: “Reconciliation is better, and souls are prone to avarice” [al-Nisāʾ 4:128]. This points to the fact that, for reconciliation to succeed, one must keep greed at bay and not demand the entirety of his right; for if he does so, the other party will likewise demand the entirety of his, and no settlement will be reached. Rather, each must cede part of his claim.

Thus, whenever judging between people according to the truth is not feasible—whether because the evidence is ambiguous or because the litigants’ circumstances are unclear—there remains nothing but the effort to reconcile them.

The Prophet ﷺ said: “To judge fairly between two people is charity, and to assist a man with his mount—helping him to ride it or lifting his belongings onto it—is charity.”