Mouood Mouood English Edition
2- Forgiveness and pardon
There are a few people being infallible and immune from any mistake and sometimes intentional in violation of others’ rights, and if it is to act according to the principle of “vengeance”, social conflicts will proceed in a sequential series, and are increasingly intensified, because vindictive attacks are not controllable in view of quality and quantity, and often become more violent.
And supposing that they are controllable and measurable, determination of the degree of first offence is never similar and equal in view of the “wrongِdoer” and “one who has suffered offence”. Thus, even if the other party is going to observe equality in quantity and quality during his vindictive attack, still he feels that justice is not observed, and so decides on a new revenge, and so the quarrel is resumed.
The reason why the fire of sedition, war, and quarrel is never extinguished in a lot of tribes and nations in the past and present is that each of them replies the crime of the other with a more vigorous crime, and the battle is progressively continued.
The only thing, which can disconnect this sequential series and extinguish the fire of sedition, is the spirit of forgiveness, pardon and connivance.
It should be mentioned herein that those who cut the series of struggle and conflict through forgiveness and connivance, do not merely serve the other party, but also relieve themselves from the certain losses which they will suffer in the future for continuation of struggle, in addition to understanding a great moral virtue.
Moreover, if we study and note properly, we will see that vengeance has no rational profit for the revenge, save a transitory relief and sometimes an unreal superiority, and he is always waiting for the vengeance of other party, while the soothing effect of “forgiveness” is much deeper and the spiritual and social excellence caused by it, is a real one.
In the Islamic resources, it is referred to this matter with interesting and delicate phrases, and it is encouraged, and called as one of the most critical Islamic obligations.
Following samples prove this claim:
Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? (24:22)
Above verse indicates this reality that anyway each of you has committed a sin, and as you like God to forgive your sin, you too should forebear your rights in encounters with your brothers.
Obviously, one who forebears usual vengeance, but remarks the sin of other party through tongue or sulking, has not actually forgiven him. Rather, complete forgiveness is the same forgetting and ignoring completely.
And they ask thee what they ought to spend. Say: that which is superfluous. (2:219)
There is an interesting point that expending is not merely concerned with wealth as you ask so much about it. Rather, forgiving one’s own rights is more important than financial expending and granting wealth. Certainly, since this forgiveness is against the spirit of seeking vengeance in most people, it is more difficult, while its effect is much more in view of creating discipline and social justice.
This sort of turning from the reply to a question towards another reply is repeatedly observed in Qur’an, and this is one of the attractive points in Qur’an that uncommonly it is not bound to the requested question in its replies. Rather, it considers the real requirement of the other party and answers accordingly.
As when it is questioned about the reason for transformation of falcate, instead of replying to it, Qur’an mentions its advantages and results:
They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. (2:189)
Islam’s Prophet (S) said: By God, Who my soul is on His hand, there are three things that if I was a swearer, I swore by them: no wealth is decreased for alms, so pay alms, no man forgives an injustice for God’s satisfaction, unless God increases his dignity at the day of resurrection, and no one opens the door of demand to himself, unless God opens a door of poverty to him.9
Do not forget forgiveness, because forgiveness increases man’s honour. So forgive each other; God shall honor you.10
Regretting for forgiveness is better and easier than regretting for punishment.11
Imam Reza (A.S.) said: When two groups confront each other, one who pardons more, will be helped.12
As it is observed, victory is introduced as one of the direct effects of forgiveness in these traditions.
Its point may signify that vengeance at the time of having power is usually caused by an animal incentive, and so its exact form is observed in the animals too. But forgiveness and pardon is a sign of personality and a sort of self control, majesty and magnificence of spirit which can outshine the burning flame of anger and vindictive, and therefore the more pardon and forgiveness of individuals indicates their higher value and prestige, and so they will be honoured.
Furthermore, vengeance has never succeeded to attract people’s respect and or affections towards the avengers, while forgiveness and pardon has a deep effect in attraction of public opinions and provoking affections and feelings in the favour of the pardoner, and this is considered as one of the effective factors in victory.
3- Replying vice with goodness
In Islamic resources, including Qur’an 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 Qur’an:
Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.
But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness. (41:34 & 35)
The first verse points to the miraculous effect of “repel with that which is best” (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.
