Mouood Mouood English Edition
In fact, wonderful effect of “repel with that which is best” 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) and Islamic leaders about this prominent attribute, it is introduced as one of the greatest and highest humanitarian attributes:
The Prophet (S) told in one of his lectures: Would you like me to inform you about one of the best moralities of the world and hereafter? Forgiving one who has been unjust with you, and relations 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.13
According to this tradition which Prophet (S) has expressed it as a public lesson in an assembly of some Muslims (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.
Imam Al-Baqir (A.S.) told: There are three things which do not result in anything for a Muslim, save honour: 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.14
In the above tradition too, three deeds are called the means of honour 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.
4- Stopping violence
Resorting to violence in solving social problems, particularly global and international problems, is one of the most important causes of conflicts and hard struggles as well as dangerous and unpleasant events.
Resorting to violence excites the sense of malice in the hearts and lightens the fire of vengeance.
Resorting to violence not only does not have any effect in relieving crises and problems, but also it often intensifies the crises and increases the problems and a lot of problems of present world originate from it.
Resorting to violence is never advisable, and man shall always spend a high cost for it, and those who commit it, should pay a heavy indemnity for it.
However, this deed, despite of all of its ominous defects, risks and consequences is the first solution which sounds to everybody for solving the problems, because resorting to peaceful solutions and stopping violence has an intellectual aspect and applying violence has an emotional aspect, and we know that man’s intellectual growth and development is the latest stage of his growth, while emotion’s evolution period is earlier. Most people live in emotional stage and are affected by it.
Childhood is the period of training emotions, and it is clarified through a precise study in situation of present men and societies that people mostly live in childhood ages in intellectual and moral aspect, and for this reason, they often advocate violence and exertion.
Anyway, although in view of common studies, this way is the first one, which attracts the attention, but it is in the last stage in view of value, and resorting to it, is only advised when all other ways are closed.
A brave individual or nation less often resorts to this way for solving his social problems, because most of problems could be solved in peaceful ways and through the power of thinking and ethic.
Islam has put a strenuous emphasis on this critical issue and numerous traditions are narrated from Islamic great leaders about the role of “tolerance”15 in man’s life. Citing following traditions may be adequate for realizing Islam’s logic in this respect.
There is bounty and blessing in tolerance and forbearance, and one who is deprived from forbearance and amenity, will be deprived from goodness.16
In this tradition it is explicitly said that any goodness and blessing exists in tolerance and stopping violence, and those who resort to violence, are deprived from any goodness and blessing, and this logic clarifies the significance of the matter in men’s life.
If tolerance was depicted, there was no creature better than it.17
In this tradition, stopping violence is called the most beautiful moral visages, and it means that violence is the ugliest visage that human’s spirit may have.
From two persons, one whose friendship and tolerance is more than the other, will have more reward and is more favourite before God.18
In this tradition, the greatest rewards and most favourite ranks before God belong to those who advocate tolerance and peacefulness and flexibility in life.
One who is granted flexibility, belief is granted to him.19
The late Feise Kashani, in “Vafi” book, in one of the traditions of this chapter, interprets the relation of “tolerance” with “belief” as follows:
Resorting to violence makes man’s authority and nervous system out of control, and such person may perform any mistake and even say blasphemous words.
We can also interpret this relation in another way, that is, violence is often the source of suspicion and mistrust on God’s people, and thereby the Creator, and none of these are compatible with belief. In other words, harsh individuals will always have fewer friends, and they will be gradually led to social seclusion, and social seclusion is the source of suspicion on the creature and Creator, and this is not compatible with belief.
Tolerance and flexibility embellish whatever they accompany with, and disfigure whatever they separate from.20
According to this wise utterance, tolerance and peacefulness adorns everything, and violence disfigures everything and any deed and person.
God has tolerance, and likes tolerance, and whatever He bestows for tolerance, does not bestow for violence and harshness.21
In this tradition, tolerance and peacefulness are called as divine attributes.
