Posted by Mustafa Abbas on October 08, 2026 | Views: 31 | Ratings: 11
The thirty-fourth verse of Surah Fussilat (Quran 41:34) provides profound guidance on dealing with evil and animosity, particularly for those who invite people to Allah. It emphasizes the transformative power of good disposition and patience in overcoming enmity. The verse states:
"And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend."
This blessed verse provides profound guidance on how to deal with evil and animosity. It emphasizes the transformative power of good disposition and patience in overcoming enmity.
The verse begins by asserting that "The good deed and the evil deed cannot be equal." This highlights a fundamental distinction between positive and negative actions, underscoring that they do not hold the same value or impact. Following this, the verse issues a direct command: "Repel [the evil] with one which is better." This means that instead of retaliating with similar evil, one should respond with kindness, tolerance, and superior conduct. The expected outcome of this approach is remarkably transformative: "then verily he between whom and you there was enmity [will become] as though he was a close friend."
This method of inviting people to Allah involves eradicating tensions and reciprocating evil acts with good deeds, rather than seeking vengeance. It refutes the notion that time alone makes things forgotten and highlights that positive and negative reactions have distinct impressions on minds. Propagators of religion are advised to confront indifferent and ill-mannered individuals with good disposition and tolerance to succeed in their call.
The verse implicitly states that wrong-doers and the just, believers and disbelievers, monotheists and polytheists, the knowledgeable and the ignorant, and the generous and the close-fisted are not equal. Similarly, truthful and righteous people whose words are substantiated by their deeds are not equal with the lying and the ill-mannered.
Allah (SWT) commands the Messenger of His Mercy, Prophet Muhammad (peace be upon him and his family), to turn evil and sin into something better and wrath into clemency and conceal sin with forgiveness or words and refute falsehood with truth. This means that even when disbelievers utter slanderous words or do wrong, the Prophet (peace be upon him and his family) should respond with clemency, speaking gently and kindly, with the aim of befriending enemies and drawing them to the Islamic faith. The Holy Qur'an reiterates this approach in other verses, such as "And argue with them in a way that is better." (Quran 16:125) The Noble Prophet (peace be upon him and his family) himself consistently behaved with enemies in a friendly, kind, and gentle manner, which is said to have led many to embrace Islam.
Prophet Muhammad (peace be upon him and his family) said: 'Four qualities, when possessed by a person, cause Allah to transform his evil deeds into good deeds, even if he is sinful from head to toe. They are: honesty, modesty, good character and thankfulness.’
— al-Kafi, v. 2, p. 107, no. 7
From Abdullah bin Sinan, from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said in a sermon: Shall I not inform you of the best characteristics of this world and the hereafter? Pardoning those who wrong you, maintaining ties with those who cut you off, doing good to those who do evil to you, and giving to those who deprive you.
— Wasa'il al-Shia Vol. 12, Section 1, Chapter 113, Hadith 15993
Prophet Muhammad (peace be upon him and his family) is described in Islamic teachings as a person of exceptional moral character, renowned for his kindness, compassion, and good temper. The Quran praises him for being gentle and merciful, presenting him as a model of moral excellence for all believers. He possessed a compassionate and merciful nature, remaining kind and forgiving even when faced with hardships and calamities, which underscored his strong character and dedication to spreading love and truth.
His interactions were characterized by gentleness and compassion, avoiding harshness or anger, even towards those who opposed him. This exceptional conduct demonstrated his unwavering commitment to forgiveness and kindness, even in the face of adversity, and highlighted the importance of treating others with respect and dignity, regardless of their behavior. The Prophet (peace be upon him and his family) was known for his humility and simplicity, never considering himself above others. As a result, he was always kind, cheerful, and smiling, never ruthless, argumentative, or flattering. No one ever became disappointed in him, and whoever sought him never returned hopeless. He would tolerate uninformed individuals who spoke roughly and would let others finish their speech, advising his companions to grant requests to those in need.
Prophet Muhammad (peace be upon him and his family) said: ‘Shall I inform you who the absolutely most generous one is Allah is the Absolutely Most Generous One, and I am the most generous of Adam’s offspring, and the most generous from amongst you all after me is the man who has been taught knowledge and subsequently spreads his knowledge to others. He will be raised on the Day of Resurrection as a community in himself, and after him is the man who is generous in giving up his life for Allah, Mighty and Exalted, and is killed for Him.’
— al-Targhib wa al-Tarhiib, v. 1, p. 119, no. 5
Prophet Muhammad (peace be upon him and his family) said: 'Allah has made generosity the greatest moral virtue.’
— Kanz al-’Ummal, no. 15926
Aba Abdullah Sadiq (A) said: “Indeed God, the Blessed and Sublime, has granted God's Prophet (peace be upon him and his family) noble characteristics. Examine yourselves. If you have them, praise God, the Honourable and Exalted, and ask Him for their increase. Then Imam Sadiq (A) mentioned the following ten: certitude, contentment, perseverance, gratitude, contentedness, being good-tempered, generosity, zeal, bravery and chivalry.”
— Bihar al-Anwar Volume: 69 Page: 368.
Amir al-Mu'minin Imam Ali (as) said: The Messenger of Allah (saww) was the most munificent of people in giving and the most noble in companionship. Whoever mingled with him and came to know him, loved him.
— Makarim al-Akhlaq by Hasan bin al-Fadl al-Tabrisi, Volume 0, Page 17
This disposition allowed him to capture hearts and reconcile millions with Allah (SWT).
The Prophet (peace be upon him and his family) was a gentle, lenient, and tolerant individual, possessing a good character, as stated:
From Ali ibn Musa al-Ridha, from his father, from his forefathers, from Ali ibn Abi Talib (peace be upon them) who said: The Messenger of Allah (peace be upon him and his family) said: "The believer is gentle, lenient, and tolerant, having good character; while the disbeliever is rough, harsh, having bad character and contains arrogance."
— Wasa'il al-Shia Vol. 12, Section 1, Chapter 106, Hadith 15946
Furthermore, he emphasized the importance of moral behavior and forbearance in dealings with others, stating,
Prophet Muhammad (peace be upon him and his family) said: ‘Allah has commanded me to treat people amicably just as He has commanded me to fulfil the religious obligations.’
— al-Kafi, v. 2, p. 117, no. 4
Prophet Muhammad (peace be upon him and his family) said: ‘I have been commanded to be amicable towards people as much as I have been commanded to deliver the Message.’
— Tuhaf al-’Uqul, no. 48
From Abdullah bin Sinan, from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: My Lord commanded me to be courteous with people just as He commanded me to perform the obligations.
— Wasa'il al-Shia Vol. 12, Section 1, Chapter 121, Hadith 16081
The Prophet Muhammad (peace be upon him and his family) was instructed to invite people to God's path with wisdom and good admonition, engaging in arguments and debates in a way that is better. He consistently behaved well with people of other faiths, including infidels and dualists, and explicitly commanded Muslims to do the same. This principle extends to the People of the Book (Jews, Christians, and Zoroastrians), whom Muslims are encouraged to treat with mercy and kindness, striving for companionship, and engaging in respectful, gentle dialogue, avoiding insults.
His approach to enemies varied based on the situation: if an enemy came with a sword, he met them with courage; if they came for a scholarly debate, he engaged them with superior wisdom and kindness. This nuanced approach demonstrates that while firmness might be necessary in defense, the default in interaction was kindness.
When the Prophet (peace be upon him and his family) entered Mecca with his troops, he treated his enemies with kindness and did not seek revenge. Instead of punishing them, he offered general amnesty and pardons to all his opponents, even making the house of Abu Sufyan, a former arch-enemy, a sanctuary of peace. He also granted a grace period of four months to his enemies. His instruction to Imam Ali (peace be upon him) highlights his unwavering commitment to peace and da'wah (inviting to Islam), prioritizing guidance and protection of human rights over immediate combat, even in the face of aggression.
The Prophet Muhammad (peace be upon him and his family) consistently responded to insults, slander, and mistreatment with kindness and forgiveness, rather than anger or retaliation. He taught that kindness and mildness can beautify even the most difficult situations, while responding with anger and aggression only leads to more harm.
When faced with opposition and harassment, he remained patient and tolerant. Despite being accused of falsehood and subjected to physical harm, he diligently continued his prophetic mission. When given the opportunity to exact revenge on his enemies, he chose instead to pray for their guidance and mercy. An example illustrates this: when a group of Jews came to him with an insult, he remained calm and composed, and instead of reacting, he invited the man to embrace Islam and offered to teach him verses of the Quran.
The teachings emphasize responding to those who are unjust or unkind by repelling their evil with what is best, rather than reciprocating with similar behavior. This approach is explicitly mentioned in the Quran, advising Prophet Muhammad (peace be upon him and his family) to "repel evil with that which is best, and promised that if he did so, his enemies would become like intimate friends" (Quran 41:34). He said to behave well with those who mistreat you.
Prophet Muhammad (peace be upon him and his family) said: ‘Do good unto the one who has wronged you.’
— Kanz al-Fawa’id li al-Karajiki, v. 2, p. 31
It is important to note a distinction in the Prophet's approach: while he forgave personal insults and misbehavior with kindness, he was firm when it came to principles and Islamic laws. If someone violated Islamic rulings, he would treat them with severity and justice, showing no flexibility on matters of divine command.
The Holy Quran contains several verses that underscore the importance of good disposition, mercy, kindness, and gentle argumentation:
According to the Prophet Muhammad (peace be upon him and his family), the religion [of Islam] is positive interaction [with people]. This suggests that Islam is fundamentally about treating others with kindness, respect, and compassion.
Prophet Muhammad (peace be upon him and his family) said: ‘Islam is to be good-natured.’
— Kanz al-’Ummal, no. 5225
One of the fundamental principles of Islam highlighted in the Quran is the importance of coexisting with others, particularly through tolerance and gentleness. This means extending kindness and respect to all, avoiding harm, backbiting, and slander, and instead seeking to resolve issues through proper channels and positive behavior. The Prophet (peace be upon him and his family) advised that if one cannot serve people materially, they should serve them with good manners and behavior, emphasizing their profound value. He also taught that
Prophet Muhammad (peace be upon him and his family) said: ‘Verily the one with a good nature has the same reward as the one who fasts and prays during the night.’
— al-Kafi, v. 2, p. 100, no. 5
Prophet Muhammad (peace be upon him and his family) said: ‘Shall I inform you of something that holds a higher status than fasting, praying and giving charity? Making peace between people, for verily sowing dissention between people is indeed calamitous.’
— Kanz al-’Ummal, no. 5480
Imam Ja’far Sadiq (peace be upon him) said, “I consider it better to resolve conflict between two friends better than giving two dinars as Sadaqah.” The Holy Prophet (s.a.w.s.) said, “Resolving a conflict between two friends is better than worship of one year.”
— Thawab al-A mal wa iqab al-A mal by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 305, Hadith #1
The subsequent verse (Quran 41:35) further clarifies that "But none is granted it [such good disposition] except those who are patient and none is granted it except the owner of the great portion [of excellences of dispositions] in this world." This indicates that achieving such a praiseworthy character, which involves responding to evil with good, requires immense patience and tolerance in hardships. Only those possessing a great portion of wisdom, clemency, and knowledge can attain this exalted station.
The verse states:
"But none is granted it [such good disposition] except those who are patient and none is granted it except the owner of the great portion [of excellences of dispositions] in this world."
An alternative translation: "And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune."
The initial phrase "none is granted it" refers to a "good disposition" or "praiseworthy character" (excellences of dispositions). This character is specifically described as the opposite of committing evil deeds. It represents a high moral and ethical state that enables an individual to respond to evil with good, as indicated in the preceding verse (41:34). Thus, "it" signifies the ability to exhibit such noble conduct and transform animosity into friendship through virtuous behavior.
The verse clearly states that this good disposition is granted "except those who are patient." Patience, in this context, refers to being patient and tolerant in hardships. It is not merely passive endurance but an active steadfastness in the face of challenges. The Quran frequently emphasizes patience as a crucial virtue, describing it as remaining patient and steadfast in all matters and all conditions with which Allah may choose to test a person's submission and servitude. This includes being patient with natural calamities, blessings, and even injustices, all out of love for Allah.
Patience encompasses various dimensions:
The Quran frequently extols patience, highlighting it as an "important characteristic" and an act which requires determination, "O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination." (Quran 31:17). It teaches believers to seek assistance through patience and prayer, "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient." (Quran 2:153), "And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah]" (Quran 2:45) and promises that Allah is with the patient ones, "And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient." (Quran 8:46).
The verse further asserts that "none is granted it except the owner of the great portion [of excellences of dispositions] in this world" or "those who have a mighty good fortune." This "great portion" signifies a profound spiritual inheritance and exalted status.
According to the commentary, this "great portion" primarily refers to:
While some may mistakenly perceive worldly wealth, like that of Korah, as the great portion, the Holy Quran asserts that the true great portion belongs to those who possess excellences of disposition.
Furthermore, some Quranic exegetes interpret the great portion as encompassing:
Quran 41:35 establishes an exclusive and unbreakable connection between patience and the great portion. It means that only those who are patient are truly in possession of this immense spiritual wealth. Without patience, one cannot develop the profound wisdom, clemency, and knowledge necessary to consistently repel evil with good.
The reward for such patience is boundless. As stated elsewhere in the Quran, "only the patient will be paid back their reward in full without measure" (Quran 39:10). This indicates that the great portion is not limited to worldly virtues but extends to an immeasurable recompense in the afterlife.
Lady Fatima (peace be upon her): Allah rendered patience as a help for getting reward
— Ayan ush-Shia Ataba Al Jadeed, Vol. I, P316
A tradition from Imam al-Sadiq (peace be upon him) further elaborates on this:
From Hisham ibn al-Hakam, from Abu Abdullah (peace be upon him) who said: On the Day of Resurrection, a group of people will stand and come to the gate of Paradise. They will be asked: Who are you? They will say: We are the people of patience. They will be asked: What were you patient about? They will say: We were patient in obeying Allah and patient in staying away from disobeying Allah. Then Allah, the Mighty and Majestic, will say: They have spoken the truth, let them enter Paradise. And this is in accordance with Allah's words: Indeed, the patient will be given their reward without account [Quran 39:10].
— Wasa'il al-Shia Vol. 15, Section 2, Chapter 19, Hadith 20368
Imam Ja'far al-Sadiq (as) said: When the Day of Resurrection comes, a group of people will rise and come to the gate of Paradise and knock upon it. And it will be said to them: Who are you? And they will reply: We are the people of patience. And they will be asked: Over what were you patient? And they will say: We used to be patient in obedience to Allah, and we were patient in abstaining from disobedience to Allah. Then Allah Azzawajal will say: They have spoken the truth, admit them into Paradise. And that is the saying of Allah Azzawajal { The steadfast will be paid their wages in full, without reckoning }.
— al-Kafi by Shaykh al-Kulayni, Volume 2, Page 75
From Abu Al-Safatij, from Abu Abdullah (peace be upon him) regarding the words of Allah, the Mighty and Majestic "Be patient, and enjoin patience, and be steadfast": He said: Be patient in performing obligations, be patient during calamities, and be steadfast with the Imams (peace be upon them). [Quran 3:200]
— Wasa'il al-Shia Vol. 15, Section 2, Chapter 24, Hadith 20446
Verse 36 of Surah Fussilat complements this guidance by addressing potential satanic incitements:
"And if an evil whisper from Satan tries to turn you away [from doing good in return for the evil deeds committed by others], then seek refuge in Allah. Indeed, He is the All-Hearer, the Omniscient."
This highlights that incitement to vengeance is a satanic stratagem, whereas doing good in return for evil is a Divine injunction. If one feels provoked to anger or evil, seeking refuge in Allah is prescribed as He hears invocations and nothing is concealed from Him. This instruction, though addressed to the Prophet (peace be upon him and his family), is for the entire Muslim community, as Satan cannot sway the Prophets.
The Arabic word nazgh in this verse denotes incitement to evil, Satan's temptation, and provocation. It specifically refers to the instigation of vengeance, which is identified as a satanic stratagem. Satan frequently attempts to control individuals by inciting their irascible faculty, causing them to fall into rage, lose self-control, and potentially commit sins. The verse implies that such an "evil whisper" can try to divert one from adhering to the divine injunction of returning good for evil.
The verse directly instructs the recipient, initially the Noble Prophet (peace be upon him and his family), that whenever Satan attempts to stir temptation in the heart or provoke an undesirable action, one must seek refuge in Allah. This instruction, while addressed to the Prophet, is understood to apply to the entire Muslim community, as Prophets, especially the Seal of the Prophets (peace be upon him and his family), are divinely protected from satanic control.
The act of seeking refuge (ista'adha billah) signifies:
Prophet Muhammad (peace be upon him and his family) said: Anger belongs to Satan, Satan was created from fire, and fire can be put out by water. Thus, when one of you gets angry, (s (he should immerse in water
— Nahj Al-Fasahah
Prophet Muhammad (peace be upon him and his family) said: ‘Anger is a smouldering ember [kindled by] Satan.’
— Bihar al-Anwar, v. 73, p. 265, no. 15
From Abu Sa'id al-Khudri from the Prophet peace be upon him and his family that he used to say before recitation: "I seek refuge in Allah from the accursed Satan."
— Wasa'il al-Shia Vol. 6, Section 3, Chapter 57, Hadith 7547
Imam Mohammad Baqir (peace be upon him) said: Anger and wrath are the burning flame of fire which is kindled inside man’s heart by Satan
— 1. Bihar al-Anwar, volume 73, page 278, AlKafi Volume 2, page 302
From Abu Hamza Al-Thumali, from Abu Ja'far (peace be upon him) who said: Indeed this anger is an ember from Satan that ignites in the heart of the son of Adam. When one of you becomes angry, his eyes turn red, his neck veins swell, and Satan enters him. So if any of you fears this from himself, he should stay close to the ground, for Satan's filth will leave him at that time.
— Wasa'il al-Shia Vol. 15, Section 2, Chapter 53, Hadith 20742
From Muyassir who said: Anger was mentioned in the presence of Abu Ja'far (peace be upon him) and he said: A man becomes angry and will not be satisfied until he enters the Fire. So whichever man becomes angry with people while standing should sit down immediately, for this will remove Satan's filth from him. And whichever man becomes angry with a relative should approach them and touch them, for when a relative is touched, they become calm.
— Wasa'il al-Shia Vol. 15, Section 2, Chapter 53, Hadith 20734
Imam Ali (peace be upon him) said, 'I praise Allah and seek His aid against the acts that led to Satan's banishment and his eviction, and [I seek] His protection from his snares and his deceitful ways.’
— Nahjul Balaghah, Sermon 151
This verse, "And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing." (Quran 41:36) immediately follows the instruction in Surah Fussilat (41:34-35) to "Repel (Evil) with what is better" and that "none is granted it [such good disposition] except those who are patient and none is granted it except the owner of the great portion."
The placement of verse 36 is significant: it provides the spiritual defense mechanism necessary to uphold the difficult command of returning good for evil. Responding to an adversary with goodness, indulgence, forgiveness, and kindness instead of retaliation can be challenging, as it goes against human instinct for vengeance, which Satan exploits. Therefore, to truly implement the principle of "repelling evil with good," believers must seek Allah's protection from Satan's whispers that would provoke anger, incite retaliation, and deviate them from this noble path.
This strategy of reciprocating evil with good is considered one of the most effective ways to influence obstinate enemies, bringing about a spiritual change in their consciences. The biographies of the Prophet (peace be upon him and his family) and the immaculate Imams (peace be upon them) illustrate this practice, as they often met offenses with kindness, leading many adversaries back to the truth. However, this command applies when the enemy does not exploit such a response as a weakness.
The concept of seeking refuge from Satan is reiterated in various parts of the Qur'an:
The constant need to seek Allah's protection is a reminder that while believers strive to do good, they are perpetually vulnerable to the internal and external machinations of Satan. Thus, Audhu billahi min ash-shaytanir-rajim (I seek refuge in Allah from the accursed Satan) is a fundamental practice for all believers, a safeguard that leads to eternal success.
Quranic Verse 3:159 provides profound insight into the character of Prophet Muhammad (peace be upon him and his family) and the divinely guided methodology for inviting people to Islam. It highlights the importance of gentleness, mercy, and consultation as essential qualities for a leader, especially in guiding humanity towards truth and faith.
The verse states:
"It was by the mercy of Allah that you were gentle with them (O, Muhammed) for if you had been harsh and hard of heart they would of dispersed from around you. So pardon them and pray forgiveness for them and consult with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust."
This verse is explained as providing general instructions, but it was revealed in the context of the Battle of Uhud. Following a defeat where some Muslims had abandoned their posts, they were filled with regret. Upon their apology, Allah commanded a general pardon for them through this verse.
The verse begins by attributing the Prophet's gentle demeanor to the "Mercy from Allah." This indicates that his kindness, compassion, and leniency were not merely personal traits but a divine gift and a manifestation of Allah's immense mercy. It was this divine blessing that enabled the Prophet to interact with people in a way that fostered attraction and unity. Allah (SWT) describes Prophet Muhammad (peace be upon him and his family) as the "Mercy for all mankind" (Quran 21:107), reflecting his mission to bring kindness and peace to all nations.
The verse explicitly warns of the consequences if the Prophet had adopted a different approach: "had you been rough, hard hearted they would certainly have dispersed around you." (Quran 3:159). This highlights the critical role of a leader's attitude in gathering people around a cause. Harshness, severity, and hard-heartedness are depicted as detrimental, leading to alienation and scattering, rather than unity and attraction.
Following the acknowledgement of the Prophet's gentle nature, the verse provides three specific commands:
An important nuance derived from this verse and explained by scholars is the distinction between personal leniency and firmness in divine principles. The Prophet's gentleness was in his personal attitude and interactions, aimed at attracting people and fostering love. However, he was unyielding when it came to the principles of Islam, its laws, and rulings. If Islamic laws were violated, he would treat the matter with severity and justice, ensuring that divine commands were upheld without compromise.
The Quran emphasizes that the Prophet's behavior was gentle and merciful, but it also describes him and his companions as being "firm of heart against the unbelievers, compassionate among themselves" (Quran 48:29).
The message of Quran 3:159, coupled with other verses, establishes a clear methodology for inviting others to the faith:
The Prophet (peace be upon him and his family) himself stated:
Prophet Muhammad (peace be upon him and his family) said: ‘I have been commanded to be amicable towards people as much as I have been commanded to deliver the Message.’
— Tuhaf al-’Uqul, no. 48
He also advised:
Prophet Muhammad (peace be upon him and his family) said: Be lenient to people, and they will be lenient to you
— Nahj Al-Fasahah
Prophet Muhammad (peace be upon him and his family) said: Be moderate and avoid harshness and abuse
— Nahj Al-Fasahah
Prophet Muhammad (peace be upon him and his family) said: Be easy- going and do not be hard (on people)
— Nahj Al-Fasahah
Prophet Muhammad (peace be upon him and his family) said: ‘Ease and do not cause hardship [when propagating], and comfort and do not nauseate.’
— Sahih al-Bukhari, v. 5, p. 2269, no. 5774
While clemency and forgiveness are paramount, the text also indicates important distinctions and exceptions:
These teachings do not advocate for accepting falsehood or abandoning the truth. Instead, they provide a methodology for dealing with opposition:
Through this approach of gentleness and forgiveness, Islam teaches that it is possible to transform enmity into understanding and ultimately, friendship. As the Prophet Muhammad (peace be upon him and his family) advised, "Behave well with those who mistreat you." This establishes a general principle of peaceful behavior, with exceptions only for systematic violations of rights where firm resistance is necessary.
This approach is not a sign of weakness, but rather a manifestation of immense spiritual strength and strategic wisdom:
Prophet Muhammad (peace be upon him and his family) said: ‘Pardoning is incumbent upon you, for verily pardoning [others] only increases the servant’s honour, so pardon each other’s faults and Allah will grant you honour.’
— al-Kafi, v. 2, p. 108, no. 5
From Ismail bin Abi Ziyad Al-Sakooni from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: You must pardon, for pardoning only increases the servant in honor, so pardon one another and Allah will honor you.
— Wasa'il al-Shia Vol. 12, Section 1, Chapter 112, Hadith 15984
From Jabir, from Abu Ja'far (peace be upon him) who said: Three things by which Allah only increases a Muslim in honor: forgiving those who wronged him, giving to those who deprived him, and maintaining ties with those who cut him off.
— Wasa'il al-Shia Vol. 12, Section 1, Chapter 113, Hadith 15996
While the ego might fear that forgiveness leads to humiliation, Allah promises elevation and dignity in this life and the hereafter for those who practice it.
In Islam, the response to evil, slander, and hostility is guided by a profound emphasis on clemency, kindness, forgiveness, patience, and compassionate argumentation, drawing directly from Qur'anic principles and the exemplary character of Prophet Muhammad (peace be upon him and his family). The overarching aim is to transform enmity into understanding and guide people towards the truth.
The Islamic principle of 'repelling evil with that which is better' is a fundamental guidance for interacting with hostility and wrongdoing. It encourages a proactive, compassionate, and transformative approach rather than a reactive or retaliatory one. This approach requires moral education, spiritual elegance, and significant self-restraint.
The Prophet Muhammad (peace be upon him and his family) embodied this principle throughout his life, offering numerous practical examples of forgiveness, non-retaliation, patience in adversity, and gentleness as a means of attraction. His conduct serves as the paramount example of these Qur'anic teachings.
The teachings emphasize that this principle is about actively responding with goodness, not merely turning the other cheek in a way that encourages wickedness or exploitation. The objective is to bring peace, order, and harmony to human society. As mentioned in the Quran: "Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune." (Quran 41:34-35)
In essence, the Islamic approach, as exemplified by Prophet Muhammad (peace be upon him), promotes an active, compassionate engagement with wrongdoing, aiming to heal divisions, guide towards truth, and establish peace through virtuous conduct, while maintaining firmness in upholding justice and defending fundamental principles.
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
https://eitaa.com/noorunalanoor
https://www.youtube.com/@110Inspire
https://youtube.com/@mustafaabbas4668?si=EnSIkaIECMiOmarE
https://youtube.com/@mustafaabbas8978?si=EMJylUW9_zruJx95