42:39 Ash-Shura (Consultation)

{ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ } أي: وصل إليهم من أعدائهم { هُمْ يَنْتَصِرُونَ } لقوتهم وعزتهم، ولم يكونوا أذلاء عاجزين عن الانتصار.فوصفهم بالإيمان، وعلى الله، واجتناب الكبائر والفواحش الذي تكفر به الصغائر، والانقياد التام، والاستجابة لربهم، وإقامة الصلاة، والإنفاق في وجوه الإحسان، والمشاورة في أمورهم، والقوة والانتصار على أعدائهم، فهذه خصال الكمال قد جمعوها، ويلزم من قيامها فيهم، فعل ما هو دونها، وانتفاء ضدها.

أي فيهم قوة الانتصار ممن ظلمهم واعتدى عليهم ليسوا بالعاجزين ولا الأذلين بل يقدرون على الانتقام ممن بغى عليهم وإن كانوا مع هذا إذا قدروا عفوا كما قال يوسف عليه الصلاة والسلام لإخوته "لا تثريب عليكم اليوم يغفر الله لكم" مع قدرته على مؤاخذتهم ومقابلتهم على صنيعهم إليه وكما عفا رسول الله صلى الله عليه وسلم عن أولئك النفر الثمانين الذين قصدوه عام الحديبية ونزلوا من جبل التنعيم فلما قدر عليهم مَنَّ عليهم مع قدرته على الانتقام وكذلك عفوه صلى الله عليه وسلم عن غورث بن الحارث الذي أراد الفتك به حين اخترط سيفه وهو نائم فاستيقظ صلى الله عليه وسلم وهو في يده مصلتا فانتهره فوضعه من يده وأخذ رسول الله صلى الله عليه وسلم السيف في يده ودعا أصحابه ثم أعلمهم بما كان من أمره وأمر هذا الرجل وعفا عنه وكذلك عفا صلى الله عليه وسلم عن لبيد بن الأعصم الذي سحره عليه السلام ومع هذا لم يعرض له ولا عاتبه مع قدرته عليه وكذلك عفوه صلى الله عليه وسلم عن المرأة اليهودية - وهي زينب أخت مرحب اليهودي الخيبري الذي قتله محمود بن سلمة - التي سمت الذراع يوم خيبر - فأخبره الذراع بذلك - فدعاها فاعترفت فقال صلى الله عليه وسلم "ما حملك على ذلك؟" قالت أردت إن كنت نبيا لم يضرك وإن لم تكن نبيا استرحنا منك فأطلقها عليه الصلاة والسلام ولكن لما مات منه بشر بن البراء رضي الله عنه قتلها به والأحاديث والآثار في هذا كثيرة جدا والله سبحانه وتعالى أعلم.

The Attributes of Those Who deserve that which is with Allah

Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.

فَمَآ أُوتِيتُمْ مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا

(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.

وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى

(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:

لِلَّذِينَ ءَامَنُواْ

(for those who believe) means, for those who are patient in forgoing the pleasures of this world,

وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:

وَالَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ

(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.

وَإِذَا مَا غَضِبُواْ هُمْ يَغْفِرُونَ

(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah ﷺ  never took revenge for his own sake, only when the sacred Laws of Allah were violated.

وَالَّذِينَ اسْتَجَابُواْ لِرَبِّهِمْ

(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.

وَأَقَامُواْ الصَّلَوةَ

(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.

وَأَمْرُهُمْ شُورَى بَيْنَهُمْ

(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:

وَشَاوِرْهُمْ فِى الاٌّمْرِ

(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab, may Allah be pleased with him, was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.

وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ

(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.

وَالَّذِينَ إِذَآ أَصَابَهُمُ الْبَغْىُ هُمْ يَنتَصِرُونَ

(And those who, when an oppressive wrong is done to them, take revenge.) ameans, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf, peace be upon him, said to his brothers:

لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ

(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah ﷺ  forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah ﷺ picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.

and those who when they suffer aggression injustice defend themselves — these are another category — that is to say they retaliate against those who wrong them in the same manner in which the latter wronged them as God exalted be He says

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.

Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.

The Moderate decision between forgiveness and revenge

Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.

Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.