Surah Fussilat (41) — Ayah 34

(Ayah 34) ➊ {وَ لَا تَسْتَوِي الْحَسَنَةُ … :} In this verse, the method of responding to the excess and evil of the people addressed by the invitation is taught. Generally, the {’’ وَ لَا السَّيِّئَةُ ‘‘} of {’’ لَا ‘‘} is translated as “good and evil are not equal.” Some people call it an additional word for emphasis, whereas instead of calling any word or even a letter of the Noble Qur’an as extra, it is necessary to try to understand the benefit for which that word, which apparently seems extra, has been brought. Because this is the speech of Allah, and Allah is far above bringing any word without need. In reality, the point being made here is that goodness is not equal, neither in terms of the individuals of its kind, because there are countless levels of good deeds—some are of a lower level, some are higher, and some are the highest, as mentioned in the hadith: [ فَأَدْنَاهَا إِمَاطَةُ الْأَذٰی عَنِ الطَّرِيْقِ وَأَرْفَعُهَا قَوْلُ لاَ إِلٰهَ إِلاَّ اللّٰهُ ] [ ترمذي، الإیمان، باب في استکمال الإیمان… : ۲۶۱۴ ] “The lowest good deed is to remove something harmful from the path, and the highest is to say ‘La ilaha illallah.’” And neither is one good deed equal in terms of its degrees, for example, there are many levels of kindness to someone. Similarly, even a single good deed is not equal when done by different people—some do it with pure intention, some with ostentation, some with full effort, some with moderate effort, and some half-heartedly. In short, no good deed is equal, neither in itself, nor in comparison to other good deeds, nor in terms of the doers.

➋ { وَ لَا السَّيِّئَةُ:} The same is the case with evil; it is not equal. There is a difference between verbal enmity and enmity with arrows and swords; there is a difference between the disbelief of Abu Talib and Abu Jahl. Therefore, the translation of the verse is: “And neither is goodness equal, nor is evil.” This point has been considered in the translations of both Shah Abdul Qadir and Shah Rafiuddin.

➌ { اِدْفَعْ بِالَّتِيْ هِيَ اَحْسَنُ:} That is, the response to evil is not just to respond with goodness, but to do so in the best possible way, which is the highest level of goodness. Sometimes, this best way is a good word and a good tone, as Tabari has narrated with an authentic chain from Ali bin Abi Talhah from Ibn Abbas (may Allah be pleased with them): [ أَمَرَ اللّٰهُ الْمُؤْمِنِيْنَ بِالصَّبْرِ عِنْدَ الْغَضَبِ، وَ الْحِلْمِ وَالْعَفْوِ عِنْدَ الْإِسَائَةِ، فَإِذَا فَعَلُوْا ذٰلِكَ عَصَمَهُمُ اللّٰهُ مِنَ الشَّيْطَانِ، وَخَضَعَ لَهُمْ عَدُوُّهُمْ، كَأَنَّهُ وَلِيٌّ حَمِيْمٌ ] [ طبري : ۳۰۷۹۴۔ السنن الکبرٰی للبیہقي : 45/7، ح : ۱۳۶۸۰ ] “Allah has commanded the believers to be patient at the time of anger and to show forbearance and forgiveness at the time of mistreatment. When they do so, Allah will protect them from Satan, and their enemy will become subdued before them, as if he is a close friend.” And sometimes, the best way is not only good character and the best words, but also jihad with the hand (physical force), because of which Allah has declared the Muslim Ummah as the best nation (see Al-Imran: 110), and because of which great enemies become close friends, like Thumamah bin Uthal, Abu Sufyan, Safwan bin Umayyah, Harith bin Hisham (may Allah be pleased with them), and countless disbelievers who, due to the blessing of jihad, became bosom friends. Even today, unless the rulers of disbelieving countries are subdued by force and, like Thumamah bin Uthal (may Allah be pleased with him), are tied to the pillar of the Prophet’s Mosque and made to witness the teachings of Islam with their own eyes, it is difficult for them to become Muslim or close friends. (See also Ra’d: 22) A believer is gentle in speech, passionate in pursuit.