Surah Ash-Shura (42) — Ayah 40

(Ayah 40) ➊ { وَ جَزٰٓؤُا سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا:} There was a danger that mentioning revenge against the transgressors in a praiseworthy manner might lead to excess in retaliation, so in this verse, several measures have been taken to prevent excess. First of all, by saying {’’ جَزٰٓؤُا سَيِّئَةٍ سَيِّئَةٌ ‘‘} (the recompense of evil is evil), although recompense is not evil, but due to the similarity in appearance, the word {’’ سَيِّئَةٌ ‘‘} is used for recompense as well. Then this restriction was imposed that retaliation should be exactly equal to the excess, not more than that, as stated: « فَمَنِ اعْتَدٰى عَلَيْكُمْ فَاعْتَدُوْا عَلَيْهِ بِمِثْلِ مَا اعْتَدٰى عَلَيْكُمْ » [ البقرۃ : ۱۹۴ ] "So whoever transgresses against you, then transgress against him in the same manner as he transgressed against you." And it is said: « وَ اِنْ عَاقَبْتُمْ فَعَاقِبُوْا بِمِثْلِ مَا عُوْقِبْتُمْ بِهٖ » [ النحل : ۱۲۶ ] "And if you retaliate, then retaliate to the extent that you were harmed."
➋ For some of the rulings derived from { ’’ وَ جَزٰٓؤُا سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ‘‘}, see the commentary of verse (26) of Surah An-Nahl.
➌ { فَمَنْ عَفَا وَ اَصْلَحَ فَاَجْرُهٗ عَلَى اللّٰهِ:} Obviously, while taking revenge, not allowing even the slightest increase over the excess committed is not impossible but certainly very difficult, so in the end, attention is again drawn towards forgiveness and reconciliation, and its reward is taken upon Himself. {’’ فَاَجْرُهٗ عَلَى اللّٰهِ ‘‘} (then its reward is upon Allah) The greatness of the reward mentioned in this sentence cannot be described in any detail as it is here. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ وَ مَا زَادَ اللّٰهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَا تَوَاضَعَ أَحَدٌ لِلّٰهِ إِلَّا رَفَعَهُ اللّٰهُ ] [ مسلم، البر والصلۃ، باب استحباب العفو و التواضع:۲۵۸۸] "Charity does not decrease wealth, and Allah increases the honor of a servant because of his forgiving, and whoever humbles himself for the sake of Allah, Allah raises him."
Hafiz Ibn Kathir (may Allah have mercy on him) has quoted here a very excellent statement of Fudayl bin Iyad (may Allah have mercy on him), in which he has mentioned the virtue of forgiveness with reference to two verses and from a natural and rational perspective. He said: "When someone comes to you with a complaint about someone, tell him, my brother! Forgive him, because forgiveness is closer to piety, as it is said: «وَ اَنْ تَعْفُوْۤا اَقْرَبُ لِلتَّقْوٰى » [ البقرۃ : ۲۳۷ ] 'And that you forgive is closer to piety.' If he says my heart cannot bear to forgive, I will take revenge as Allah has commanded me, then tell him, if you can take revenge in a good way, then fine, otherwise return to forgiveness, this is a very vast door, because whoever forgives and reconciles, his reward is upon Allah, as it is said: « فَمَنْ عَفَا وَ اَصْلَحَ فَاَجْرُهٗ عَلَى اللّٰهِ » [ الشورٰی : ۴۰ ] 'Then whoever forgives and reconciles, his reward is upon Allah.' And the one who forgives sleeps peacefully at night, while the one who takes revenge keeps turning sides due to various matters." [ ابن أبي حاتم : ۱۰/ ۳۲۸۰، ح : ۱۸۴۸۸، قال المحقق سندہ صحیح ]
➍ { اِنَّهٗ لَا يُحِبُّ الظّٰلِمِيْنَ:} First of all, the oppressor is the one who initiates the oppression, as the Messenger of Allah (peace and blessings be upon him) said: [ اَلْمُسْتَبَّانِ مَا قَالَا فَعَلَی الْبَادِئِ مَا لَمْ يَعْتَدِ الْمَظْلُوْمُ ] [ مسلم، البر و الصلۃ، باب النھي عن السباب : ۲۵۸۷ ] "Whatever two people who abuse each other say is upon the one who started it, as long as the oppressed does not exceed the limits." Then if the oppressed exceeds the limit in retaliation, he will be considered an oppressor and will be deprived of Allah's love.
➎ Allah Almighty has mentioned three levels of retaliation in this verse: justice, grace, and oppression. The level of justice is mentioned in {’’ جَزٰٓؤُا سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ‘‘} that there should be neither excess nor deficiency in retaliation, a life for a life, each limb for its equivalent, similarly in the case of excess in wealth. The level of grace is to forgive the transgressor and his reformation. {’’ فَمَنْ عَفَا وَ اَصْلَحَ فَاَجْرُهٗ عَلَى اللّٰهِ ‘‘} In this sentence, there is encouragement for forgiveness, that just as you desire and hope for forgiveness from Allah Almighty, you should also act with forgiveness and forbearance, as it is said: «وَ لْيَعْفُوْا وَ لْيَصْفَحُوْا اَلَا تُحِبُّوْنَ اَنْ يَّغْفِرَ اللّٰهُ لَكُمْ » [ النور : ۲۲ ] "And let them pardon and overlook. Do you not wish that Allah should forgive you?" If forgiveness does not reform the criminal but rather increases his transgression, then the expediency is not forgiveness but retaliation. And the level of oppression is that he exceeds the excess that was done to him. He was previously oppressed, now he becomes the oppressor and is deprived of Allah's love. (Sa'di)