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الفتح الربانی
Fath al-Rabbani
تفسير من سورة إبراهيم إلى سورة الشعراءInterpretation from Surah Ibrahim to Surah Ash-Shu'ara
باب: «إن الله يَأْمُرُ بِالْعَدْلِ وَالإِحْسَان »Chapter: "Indeed, Allah commands justice and good conduct"
Hadith 8651
اُردوEn
عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنْتُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ جَالِسًا إِذْ شَخَصَ بِبَصَرِهِ ثُمَّ صَوَّبَهُ حَتَّى كَادَ أَنْ يُلْزِقَهُ بِالْأَرْضِ قَالَ ثُمَّ شَخَصَ بِبَصَرِهِ فَقَالَ أَتَانِي جِبْرِيلُ عَلَيْهِ السَّلَامُ فَأَمَرَنِي أَنْ أَضَعَ هَذِهِ الْآيَةَ بِهَذَا الْمَوْضِعِ مِنْ هَذِهِ السُّورَةِ {إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ} [النحل: 90]
Narrated from Sayyiduna Uthman bin Abi Al-Aas (may Allah be pleased with him), he says: I was sitting with the Messenger of Allah (peace and blessings be upon him), when suddenly he (peace and blessings be upon him) raised his gaze and then lowered it, and it was as if he (peace and blessings be upon him) would touch the ground. Then he (peace and blessings be upon him) raised his gaze and said: Jibreel (peace be upon him) came to me and ordered me to place this verse at such-and-such place in such-and-such surah: {إِنَّ اللّٰہَ یَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِیتَائِ ذِی الْقُرْبٰی وَیَنْہٰی عَنِ الْفَحْشَائِ وَالْمُنْکَرِ وَالْبَغْیِ یَعِظُکُمْ لَعَلَّکُمْ تَذَکَّرُونَ} … Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, evil, and transgression. He admonishes you so that you may take heed.
Brief Explanation
Explanation of {فَعَاقِبُوْا بِمِثْلِ مَا عُوْقِبْتُمْ بِہٖ} {وَاِنْ عَاقَبْتُمْ فَعَاقِبُوْا بِمِثْلِ مَا عُوْقِبْتُمْ بِہٖ}:
This means: If you punish, then punish with the like of that with which you were punished. That is, if someone commits excess against you, then you are permitted to retaliate against him in the same manner and to the same extent as the excess that was committed against you, not more than that. This is the principle of justice and fairness in retaliation (qisas) which Islam has established. However, it is better and more virtuous to forgive and to be patient, as is indicated in the subsequent part of the verse.
1؎ This verse establishes the rule that retaliation (muqabalah) should be equal to the harm received, neither exceeding it nor falling short of it. This is to prevent transgression and injustice in the name of seeking justice.
2؎ The scholars have stated that this equality in retaliation applies in matters where equivalence is possible, such as in cases of physical harm, property damage, etc. In matters where exact equivalence is not possible, then reconciliation and forgiveness are preferred.
➊ This verse also refutes those who, in the name of revenge, exceed the limits and commit greater injustice than what was done to them. Islam does not permit such excess.
➋ The command here is permissive, not obligatory. That is, retaliation is allowed, but forgiveness is better and more rewarded.
➌ The Prophet sallallahu alayhi wa sallam himself, despite having the right to retaliate, would often choose forgiveness and patience, setting an example for the Ummah.
This means: If you punish, then punish with the like of that with which you were punished. That is, if someone commits excess against you, then you are permitted to retaliate against him in the same manner and to the same extent as the excess that was committed against you, not more than that. This is the principle of justice and fairness in retaliation (qisas) which Islam has established. However, it is better and more virtuous to forgive and to be patient, as is indicated in the subsequent part of the verse.
1؎ This verse establishes the rule that retaliation (muqabalah) should be equal to the harm received, neither exceeding it nor falling short of it. This is to prevent transgression and injustice in the name of seeking justice.
2؎ The scholars have stated that this equality in retaliation applies in matters where equivalence is possible, such as in cases of physical harm, property damage, etc. In matters where exact equivalence is not possible, then reconciliation and forgiveness are preferred.
➊ This verse also refutes those who, in the name of revenge, exceed the limits and commit greater injustice than what was done to them. Islam does not permit such excess.
➋ The command here is permissive, not obligatory. That is, retaliation is allowed, but forgiveness is better and more rewarded.
➌ The Prophet sallallahu alayhi wa sallam himself, despite having the right to retaliate, would often choose forgiveness and patience, setting an example for the Ummah.
