What The Qur'an Teaches: Forgiveness Is The Better Course

Islamic Perspectives - Muslim Journals

Arab News & Information - By Adil Salahi

In the name of God, the Lord of Grace, the Ever Merciful

And who, when oppressed, defend themselves. An evil deed is requited by an evil like it, but the one who forgives and puts things right will have his reward with God. He does not love wrongdoers. (Consultation, Al-Shura, 42: 39-40)

"And who, when oppressed, defend themselves." As we stated earlier, that this quality is mentioned in a Makkan surah is significant. It means that rising against oppression and injustice is in the very nature of a community that is moulded to be the best among human communities. It enjoins what is right and fair, forbids what is wrong, and ensures that right and justice are implemented in human life. It is an honorable community that derives its honor from God: "All honor belongs to God, and to His Messenger and those who believe (in God)." (63: 8)

In the early history of Islam, there was a period, when the Muslim community was still in Makkah, during which the Muslims were ordered not to fight, but to concentrate on attending to prayer and paying zakat. This, however, was due to certain local reasons and to achieve a particular disciplinary objective that was especially relevant to the first Muslim Arab community. It should be emphasized that this was a temporary measure that does not contradict the essential qualities of the Muslim community.

There were, indeed, particular reasons behind this choice of a peaceful and patient approach during the Makkan period. One was that the persecution the Muslims suffered at the time was not mounted by any recognizable authority holding sway in Arabian society. Instead, the tribal structure then pertaining made it rather loose politically and socially. Hence, a Muslim who belonged to a family of distinction could come to harm only at the hands of other members of his own family. No one else dared take any measure against him. A collective assault on a Muslim individual or on Muslims generally was a rare event. In addition, masters could torture or otherwise pain their slaves and weaker tribal elements if they chose to adopt Islam. Over time many of these were bought and set free by Muslims, and thus largely became immune to persecution. Furthermore, the Prophet (peace be upon him) did not wish to see a battle flaring up in every home between a Muslim and his family who had not as yet accepted Islam. It was, thus, a question of trying to soften hearts rather than harden them.

Another reason behind this peaceful approach was that the social environment encouraged support to anyone who was unjustly wronged or physically harmed. By being patient in adversity and holding to their faith despite persecution, Muslims could benefit by such support. This is what actually happened when the Hashimite clan, to which the Prophet belonged, were subjected to a social and economic boycott. The natural Arabian sense of justice rebelled against this wrongful boycott, enforcing its abrogation, despite the fact that it was originally solemnized by a written agreement which was then hung inside the Kaaba. Yet another reason was that resort to force and the use of arms was a characteristic of the Arabian social environment. People were always on edge, with little to enforce discipline. To ensure proper balance in the Muslim personality, this tendency needed to be restrained. People needed to rein in their feelings by setting themselves definite goals. It was also necessary that they should get used to being patient, despite adversity, and that they could control themselves and their actions. It was also necessary to make them feel that their every whim, desire and gain were secondary to their faith. Therefore, the requirement that they should remain patient in such adversity was consistent with the system that sought to educate them and bring about proper balance in their Islamic character.

It was for these and similar reasons that a policy of peaceful coexistence and perseverance was followed during the Makkan period, while the permanent nature of the Muslim community based on self-defense when oppressed was also clearly stated: "And who, when oppressed, defend themselves." This rule is further confirmed as a permanent aspect of human life: "An evil deed is requited by an evil like it." Thus, justice requires that an evil act should be answered with an act of similar nature. Otherwise, evil would be left to triumph and expand; there would be no force to check it.

Forgiveness is encouraged so that believers seek reward from God and at the same time purge themselves of the desire to retaliate; this also ensures that society does not harbor grudges: "But the one who forgives and puts things right will have his reward with God." This is indeed an exception from the rule. It should be borne in mind that forgiveness can only be exercised by one who is able to requite evil with its like. It is only in such a case that forgiveness brings its desired results in both the perpetrator and the person who is wronged. When the perpetrator realizes that he has been pardoned out of the goodness of the other person, and not because of any weakness or inability to retaliate, he feels ashamed and appreciates that his opponent has scored a moral victory. Similarly, a strong person who forgives feels that he has the higher moral ground. Thus, forgiveness is better for both parties. This, however, does not apply in the case of weakness and inability to retaliate. Indeed, forgiveness does not exist in such a situation; it only encourages the aggressor and brings further humiliation to those wronged.

"He does not love wrongdoers." This statement reconfirms the rule that an evil act is requited by a similar one. It also implies that one should not exceed the wrong done when repelling evil

 

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