3- Replying vice with goodness

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4- Stopping violence 2- Forgiveness and pardon

In Islamic resources, including Quran and traditions, it is referred to a more significant and higher stage of pardon and forgiveness, that is, replying vice with goodness!

Undoubtedly, this deed is the highest manifestation of humanistic spirit and requires moral education and special spiritual elegance, and has a miraculous effect in humanizing the hearts filled with enmity.

And also it is the best lesson which one can give to the aggressors and wrongdoers. On the other hand, it is the only punishment which does not cause any undesirable reaction in the wrong doers, and does not invite them to a new aggression.

All of these aspects have resulted in rendering it as one of the most effective ways in ending the enmities and hostilities.

We read in Quran:

ادْفَعْ بِالَّتِی هِیَ اَحْسَنُ فَاِذَا الَّذِی بَیْنَکَ وَ بَیْنَهُ عَداوَةٌ کَاَنَّهُ وَلِیٌّ حَمِیمٌ * وَ ما یُلَقّیها اِلاَّ الَّذِینَ صَبَرُوا وَ ما یُلَقّیها اِلاّ ذُو حَظٍّ عَظیم).

Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he was a loyal friend. Yet none shall receive it, except the steadfast; none shall receive it, except a man of mighty fortune.(1)

The first verse points to the miraculous effect of repel with that which is fairer (replying vice with goodness), thanks to which one can change the greatest enemies to the intimate friends.

Then, in the next sentence, it is emphasized that only those are worthy for attainment to this rank who have a plenty share of belief, piety, and moral virtues, as well as a great share of patience and resistance against sensual desires, and these two are undeniable realities.

In fact, wonderful effect of repel with that which is fairer in termination of hostilities originates from this point that aggressors are always waiting for vengeance of the other party, and even they may conscientiously deem themselves deserving for such vengeance, but when, in contrary to this expectation and merit, they see their evil deed is replied fairly, the latent power of their conscience is provoked and embattles them inwardly. Their conscience accounts this for innocence and purity of other party and their own sinfulness and impurity, and superinduces them for upturning. This pressure is so vigorous that a few people can ignore it, and continue their old hostile manner, and on this account, most enemies change their course in this way and become flexible.

In the attractive and subtle comments narrated in the traditions of Prophet S.A. and Islamic leaders about this prominent attribute, it is introduced as one of the greatest and highest humanitarian attributes:

قالَ رَسُولُ اللهِ (صلى الله علیه وآله) فِی خُطْبَتِهِ: «اَلا اُخْبِرُکُمْ بِخَیْرِ خَلائِقِ الدُّنْیا وَ الاْخِرَةِ؟ اَلْعَفْوُ عَمَّنْ ظَلَمَکَ، وَ تَصِلُ مَنْ قَطَعَکَ، وَ الاِْحْسانُ اِلى مَنْ اَساءَ اِلَیْکَ، وَ اِعْطاءُ مَنْ حَرَمَکَ».

The Prophet S.A. told in one of his lectures: Would you like I inform you one of the best moralities of the world and hereafter? Forgiving one who has been unjust with you, and relation with those who have broken their relation with you, and goodness with one who has been unjust with you, and bounty to one who has deprived you.(2)

According to this tradition which Prophet S.A. has expressed it as a public lesson in an assembly of some Moslems (the lecture indicates this sense), the best ethic of this and the other world is forgiveness and repelling vice with goodness. Three out of four phrases mentioned above are concerned with repelling vice with goodness and only one phrase is concerned with forgiveness and pardon.

عَنْ اَبِی جَعْفَر (الْباقِرِ) (علیه السلام) : «ثَلاثٌ لا یَزِیدُ اللهُ بِهِنَّ الْمَرْءَ الْمُسْلِمَ اِلاّ عِزّاً: الصَّفْحُ عَمَّنْ ظَلَمَهُ، وَ اِعْطاءُ مَنْ حَرَمَهُ، وَ الصِّلَةُ لِمَنْ قَطَعَهُ».

Imam Bagher A.S. told: There are three things which do not result in anything for a Moslem, save honor: forgiving one who has been unjust with him, bounty to one who has deprived him, and relation with one who has broken his relation with him.(3)

In the above tradition too, three deeds are called the means of honor and power, two of which are concerned with repelling vice with goodness, and one is concerned with forgiveness and pardon.

It should not be mistaken; forgiveness and pardon shall never be confused with submission to an unjust enemy. Rather, submission is the sign of disability and lack of personality and humbleness, but forgiveness is the sign of magnanimity and personality. Forgiveness and pardon are always in personal concerns towards one that a man is able to take revenge on him, not in social concerns and rights of the society. Even if forgiveness in personal affairs and individual rights results in daring of the other party, it is not a proper and correct action.


1- Distinguished sura (41), verses 34 & 35
2- Majlessi, Beharol Anvar, 399/71
3- Majlessi, Beharol Anvar, volume 71, page 403

 

 

 

4- Stopping violence 2- Forgiveness and pardon
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