Summary:
Disputing with the people, let alone with believers, is discouraged in Islam. When one gets involved in disputes, one is considered part of the disputants. For participating in disputes, there is perdition and loss of honour.[1][2] Someone who broadcasts someone’s obscenity, becomes like the one who has committed it.’[3] There are blessings in pardoning, being lenient and swallowing anger.
Amir Al-Momineen-asws said: ‘Pardon (shake hands with) your enemy, and even if it is abhorrent, for it is from what Allah-azwj Mighty and Majestic has Commanded His-azwj servants with. He-azwj Says: Repel (evil) by that which is best, So, if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35].’[4]
Amir Al-Momineen-asws says about a devout believer: ‘He meets the foolish by turning away from him and neglecting to answer; the people will be your helpers, because the one who answers the foolish and suffices him has placed the firewood upon the fire.’[5]
Disputing is Forbidden:
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لَمْ يَزَلْ جَبْرَئِيلُ ع يَنْهَانِي عَنْ مُلَاحَاةِ الرِّجَالِ كَمَا يَنْهَانِي عَنْ شُرْبِ الْخَمْرِ وَ عِبَادَةِ أَوْثَانٍ
Rasool-Allah-saww said: ‘Jibraeel-as did not cease to forbid me-saww from disputing with the men just as he-as forbade me-saww from drinking the wine and worshipping the idols…’ (an extract).[6]
ختص، الإختصاص قَالَ الصَّادِقُ ع إِيَّاكَ وَ عَدَاوَةَ الرِّجَالِ فَإِنَّهَا تُورِثُ الْمَعَرَّةَ وَ تُبْدِي الْعَوْرَةَ
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Beware of enmity of the men, for it inherits the loss of honour and manifests the disgrace.’’[7]
نَهْجُ الْبَلَاغَةِ، فِي حَدِيثِهِ ع أَنَّ لِلْخُصُومَةِ قُحَماً
(The book) ‘Nahj Al-Balagah’ –
In his-asws Hadeeth: ‘For the disputes there is ruination.’[8]
وَ قَالَ ع لَا تُمَارِيَنَّ سَفِيهاً وَ لَا حَلِيماً فَإِنَّ الْحَلِيمَ يُغْلِيكَ وَ السَّفِيهَ يُرْدِيكَ
And he said: ‘Neither have bitter arguments with a foolish one nor a lenient one, for the lenient will melt you down (embarrass you with forbearance) and the foolish one will regress you.’[9]
نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُشَاحِنُ لَا يُقْبَلُ مِنْهُ صَرْفٌ وَ لَا عَدْلٌ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The quarrelsome, neither an exchange nor replacement will be Accepted from him.’
قِيلَ يَا رَسُولَ اللَّهِ ص وَ مَا الْمُشَاحِنُ
‘It was said: ‘O Rasool-Allah-saww! And what is the quarrelsome?’
قَالَ الْمُصَارِمُ لِأُمَّتِي الطَّاعِنُ عَلَيْهَا
‘He-saww said: ‘The challenger of my-saww community, the taunting upon it.’’[10]
وَ قَالَ ع مَنْ ضَنَّ بِعِرْضِهِ فَلْيَدَعِ الْمِرَاءَ
And he-asws (Imam Ali-asws Ibn Abi Talib-asws) said: ‘One (wanting to) protect the honour, let him leave the bitter arguments.’[11]
النور إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ
(Surah) Al Noor: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, [24:19]
الحجرات وَ لا تَجَسَّسُو
(Surah) Al Hujuraat: nor should you spy [49:12]
فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْ عَيْنَاهُ وَ سَمِعَتْ أُذُنَاهُ كَانَ مِنَ الَّذِينَ قَالَ اللَّهُ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Hisham,
‘From Abu Abdullah-asws having said: ‘One who says regarding a Momin what his eyes have seen and his ears have heard, he would be from those Allah-azwj Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19].’’[12]
الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَلَا وَ مَنْ سَمِعَ فَاحِشَةً فَأَفْشَاهَا فَهُوَ كَالَّذِي أَتَاهَا
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww: ‘Indeed! And the one hears an obscenity, so he spreads it, so he is like the one who has committed it.’’[13]
الأمالي للصدوق مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ يَعْقُوبَ بْنِ يُوسُفَ عَنْ عُمَرَ بْنِ إِسْمَاعِيلَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ بُرْدِ بْنِ سِنَانٍ عَنْ مَكْحُولٍ عَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُظْهِرِ الشَّمَاتَةَ بِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَ يَبْتَلِيَكَ
(The book) ‘Al Amaali of Al Sadouq – Muhammad Bin Ahmad Al Asady, from Yaqoub Bin Yusuf, from Umar Bin Ismail, from Hafs Bin Giyas, from Burd Bin Sinan, from Mak’houl, from Wasila Bin Al Asqa’a who said,
Rasool-Allah-saww said: ‘Do not schadenfreude (speak of faults) of your brother, lest God have mercy on him and test you.’[14]
معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْءٌ يَقُولُهُ النَّاسُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
(The book) ‘Ma’any Al Akhbar’ – By this chain, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I said to Abu Abdullah-asws, ‘There is something the people are saying, ‘Nakedness of the Momin is prohibited unto the Momin.’’
قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا عَوْرَةُ الْمُؤْمِنِ أَنْ يَرَاهُ يَتَكَلَّمُ بِكَلَامٍ يُعَابُ عَلَيْهِ فَيَحْفَظَهُ عَلَيْهِ لِيُعَيِّرَهُ بِهِ يَوْماً إِذَا غَضِبَ
‘He-asws said: ‘It isn’t where you are going (with it). But rather the nakedness of the Momin is seeking him speaking with a speech he can be faulted upon, so he preserves it upon him in order to fault him with it one day when he is angered.’’[15]
ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الرَّجُلُ مِنْ إِخْوَانِي يَبْلُغُنِي عَنْهُ الشَّيْءُ الَّذِي أَكْرَهُ لَهُ فَأَسْأَلُهُ عَنْهُ فَيُنْكِرُ ذَلِكَ وَ قَدْ أَخْبَرَنِي عَنْهُ قَوْمٌ ثِقَاتٌ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Bin Yahya, from Sahl, from Yahya Bin Al Mubarik, from Abu Jabalah, from Muhammad Bin Al Fuzeyl,
From Abu Al-Hassan Al-Musa-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! The man from my brethren, something reaches me from him which I dislike for him. So I ask about it and he denies that, and I have been informed about it by reliable people.’
فَقَالَ لِي يَا مُحَمَّدُ كَذِّبْ سَمْعَكَ وَ بَصَرَكَ عَنْ أَخِيكَ فَإِنْ شَهِدَ عِنْدَكَ خَمْسُونَ قَسَامَةً وَ قَالَ لَكَ قَوْلًا فَصَدِّقْهُ وَ كَذِّبْهُمْ وَ لَا تُذِيعَنَّ عَلَيْهِ شَيْئاً تَشِينُهُ بِهِ وَ تَهْدِمُ بِهِ مُرُوَّتَهُ فَتَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ
‘He-asws said to me: ‘O Muhammad! Belie your hearing and your sight. Even if fifty (persons) were to testify in your presence swearing, and he says to you a word, ratify him and belie them, and do not broadcast anything against him shaming him with it and demolishing his personality by it, so you will be from those Allah-azwj Mighty and Majestic Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19].’’[16]
سن، المحاسن فِي رِوَايَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ قَالَ: إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُؤَاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا
(The book) ‘Al Mahasin’ – In a report by Zurara,
‘From Abu Ja’far-asws having said: ‘The closest of what the servant can be to Kufr is when the man establishes brotherhood upon the religion, then he counts his stumbles and his slips, in order to rebuke him with it one day.’’[17]
كَنْزُ الْكَرَاجُكِيِّ، قَالَ لُقْمَانُ مَنْ لَا يَكْظِمْ غَيْظَهُ يُشْمِتْ عَدُوَّهُ
(The book) ‘Kanz’ of Al Karajaky’ –
‘Luqman-as said: ‘One who does not swallow his anger, his enemies will gloat (over him).’’[18]
Never Call out for a Fight:
Amir ul-Momineen-asws would wait and avoid a confrontation, as one can see from the months of deliberations and observations of patience by Amir ul-Momineen-asws prior to the Battle of Safween. Even during the battle of Safween, Imam Ali-asws said to his-asws son, (Imam Hassan‑asws):
وَ قَالَ ع لِابْنِهِ الْحَسَنِ ع لَا تَدْعُوَنَّ إِلَى مُبَارَزَةٍ وَ إِنْ [فَإِنْ] دُعِيتَ إِلَيْهَا فَأَجِبْ فَإِنَّ الدَّاعِيَ إِلَيْهَا بَاغٍ وَ الْبَاغِيَ مَصْرُوعٌ
Imam Ali-asws Ibn Abu Talib-asws said: ‘Do not challenge anyone to a duel (fight), but if you are called upon to duel, (only then) respond, because one who calls to a fight is an oppressor, and the oppressor is always defeated.’[19]
Continue on your way when someone is Insulting:
فَقُلْتُ لَهُ يَا سَيِّدِي لَمْ أَعْلَمْ مَا فِي رِجْلِ الْبَابِ فَقَالَ وَ لِمَ احْتَجْتَ أَنْ تَعْمَلَ عَمَلًا تَحْتَاجُ أَنْ تَعْتَذِرَ مِنْهُ إِيَّاكَ بَعْدَهَا أَنْ تَعُودَ إِلَى مِثْلِهَا وَ إِذَا سَمِعْتَ لَنَا شَاتِماً فَامْضِ لِسَبِيلِكَ الَّتِي أُمِرْتَ بِهَا وَ إِيَّاكَ أَنْ تُجَاوِبَ مَنْ يَشْتِمُنَا أَوْ تُعَرِّفَهُ مَنْ أَنْتَ فَإِنَّا بِبَلَدِ سَوْءٍ وَ مِصْرَ سَوْءٍ وَ امْضِ فِي طَرِيقِكَ فَإِنَّ أَخْبَارَكَ وَ أَحْوَالَكَ تُرَدُّ إِلَيْنَا فَاعْلَمْ ذَلِكَ
‘I said to himasws (the Imam-asws), ‘O my Masterasws! I did not know what was in the base of the door.’ Heasws said: ‘And why did you have to do a deed being needy to apologise from it?
‘‘Beware after it from repeating similar to it, and whenever you hear insults to usasws, then continue on your way, which Iasws instruct you with and beware of replying to the one who insults usasws, or introducing to him who you are, for we are in an evil country, and an evil city. And continue in your road, for your news and your situations are being referred to usasws, so know that!’’ (See the complete Hadith in Appendix II).[20]
Extending the Fight from Verbal to Physical:
وَ قَالَ ع مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ خَاصَمَ
Imam Ali-asws ibn Abu Talib-asws said: ‘Whoever goes too far in quarrelling is a sinner, but if one falls short in it (quarrel), one is oppressed. But the one who initiates the fight will lose the ability to fear Allah-azwj.’[21]
How to Clear the air (to suppress the rage)?
وَ قَالَ ع احْصُدِ الشَّرَّ مِنْ صَدْرِ غَيْرِكَ بِقَلْعِهِ مِنْ صَدْرِكَ
Imam Ali-asws ibn Abu Talib-asws said: ‘Remove evil from the chest of others by eradicating it (first) from your own (chest).’[22]
وَ قَالَ ع إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ
Imam Ali-asws Ibn Abu Talib-asws said: ‘Hearts have desires which incline and withdraw excessively, therefore harness the tendency of (being volatile) otherwise when (the) heart becomes uncontrollable it turns blind (cannot be guided).’[23]
Triumph is for the one who Pardons?
عَنْهُ عَنِ ابْنِ فَضَّالٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا نُصِرَ أَعْظَمُهُمَا عَفْواً
From him, from Ibn Fazzal who said,
‘I heard Abu Al-Hassanasws saying: ‘No two parties ever met (in a confrontation) at all, except victory was for the one who was greater of the two in pardoning.’[24]
The rewards of averting a dispute:
ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ دُرُسْتَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ النَّبِيُّ ص مَنْ قَدَّمَ غَرِيماً إِلَى السُّلْطَانِ يَسْتَحْلِفُهُ وَ هُوَ يَعْلَمُ أَنَّهُ يَحْلِفُ ثُمَّ تَرَكَهُ تَعْظِيماً لِلَّهِ عَزَّ وَ جَلَّ لَمْ يَرْضَ اللَّهُ لَهُ بِمَنْزِلَةٍ يَوْمَ الْقِيَامَةِ إِلَّا مَنْزِلَةَ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ ع
(The book) ‘Sawab Al Amaal’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Abdul Hameed Taie,
From Abu Al-Hassan-asws the 1st having said: ‘The Prophet-saww said: ‘One who brings a debtor to the ruler to make him swear an oath, and he knows he will swear, then he leaves him in reverence to Allah-azwj Mighty and Majestic, Allah-azwj will not be Pleased for him of any status on the Day of Qiyamah except the status of Ibrahim-as, Friend of the Beneficent.’[25]
Fairness in dealing with an aggressor:
وَ [يُرْوَى] رُوِيَ أَنَّهُ ع كَانَ جَالِساً فِي أَصْحَابِهِ- [إِذْ مَرَّتْ] فَمَرَّتْ بِهِمُ امْرَأَةٌ جَمِيلَةٌ فَرَمَقَهَا الْقَوْمُ بِأَبْصَارِهِمْ فَقَالَ ع- إِنَّ أَبْصَارَ هَذِهِ الْفُحُولِ طَوَامِحُ وَ إِنَّ ذَلِكَ سَبَبُ هِبَابِهَا فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَةٍ تُعْجِبُهُ فَلْيُلَامِسْ أَهْلَهُ فَإِنَّمَا هِيَ امْرَأَةٌ كَامْرَأَتِهِ
And it is reported that he-asws (Ali Amir Al-Momineen-asws) was seated among his-asws companions when a beautiful woman passed by him-asws. The people gazed at her with their eyes. He-asws said: ‘The eyes of these stallions are covetous, and that is the cause of their looking. So, whenever one of you looks at a woman who fascinates him, then let him touch his wife, for rather she is a woman like his woman.’
فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ قَاتَلَهُ اللَّهُ كَافِراً مَا أَفْقَهَهُ- [قَالَ] فَوَثَبَ الْقَوْمُ لِيَقْتُلُوهُ فَقَالَ ع رُوَيْداً إِنَّمَا هُوَ سَبٌّ بِسَبٍّ أَوْ عَفْوٌ عَنْ ذَنْبٍ
A man from the Kharijites said, ‘May Allah-azwj Kill him-asws a Kafir! How understanding he-asws is!’ The people leapt up to kill him. He-asws said: ‘Gently! But rather it is an insult (reviling) for an insult (reviling) or pardoning from a sin.’[26]
كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَالِمٍ الْجُعْفِيِّ عَنِ الشَّعْبِيِّ قَالَ: وَجَدَ عَلِيٌّ ع دِرْعاً لَهُ عِنْدَ نَصْرَانِيٍّ فَجَاءَ بِهِ إِلَى شُرَيْحٍ يُخَاصِمُهُ إِلَيْهِ فَلَمَّا نَظَرَ إِلَيْهِ شُرَيْحٌ ذَهَبَ يَتَنَحَّى وَ قَالَ مَكَانَكَ فَجَلَسَ إِلَى جَنْبِهِ وَ قَالَ يَا شُرَيْحُ أَمَا لَوْ كَانَ خَصْمِي مُسْلِماً مَا جَلَسْتُ إِلَّا مَعَهُ وَ لَكِنَّهُ نَصْرَانِيٌّ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Amro Bin Shimr, from Salim Al Jufy, from Al Shaby who said,
Ali-asws found a shield of his-asws in the possession of a Christian. He-asws came with him to Shureyh (the judge) bringing his-asws dispute to him. When Shureyh looked at him he went on to move aside, and he-asws said: ‘Stay in your place!’ He-asws sat to his side and said: ‘O Shureyh! If a Muslim had disputed me-asws, I-asws would not have sat except with him, but he is a Christian.
وَ قَالَ رَسُولُ اللَّهِ ص إِذَا كُنْتُمْ وَ إِيَّاهُمْ فِي طَرِيقٍ فَأَلْجِئُوهُمْ إِلَى مَضَايِقِهِ وَ صَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ فِي غَيْرِ أَنْ تَظْلِمُوا
‘And Rasool-Allah-saww had said: ‘When you and them were in a road, drive them to its narrowness and belittle them just as Allah-azwj has Belittle them without being oppressive.’’
ثُمَّ قَالَ عَلِيٌّ ع إِنَّ هَذَا دِرْعِي لَمْ أَبِعْ وَ لَمْ أَهَبْ
Then Ali-asws said: ‘This is my-asws shield, I-asws did not sell nor did I-asws gift!’
فَقَالَ لِلنَّصْرَانِيِّ مَا يَقُولُ أَمِيرُ الْمُؤْمِنِينَ
He (Shureyh) said to the Christian, ‘What is Amir Al-Momineen-asws saying?’
فَقَالَ النَّصْرَانِيُّ مَا الدِّرْعُ إِلَّا دِرْعِي وَ مَا أَمِيرُ الْمُؤْمِنِينَ عِنْدِي إِلَّا بِكَاذِبٍ
The Christian said, ‘The shield is not except my shield, and Amir Al-Momineen-asws is not in my view except a liar!’
فَالْتَفَتَ شُرَيْحٌ إِلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ مِنْ بَيِّنَةٍ
Shureyh turned to Ali-asws. He said, ‘O Amir Al-Momineen-asws! Is there any proof?’
قَالَ لَا
He-asws said: ‘No!’
فَقَضَى بِهَا لِلنَّصْرَانِيِّ فَمَشَى هُنَيْئَةً ثُمَّ أَقْبَلَ فَقَالَ أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ النَّبِيِّينَ أَمِيرُ الْمُؤْمِنِينَ يَمْشِي بِي إِلَى قَاضِيهِ وَ قَاضِيهِ يَقْضِي عَلَيْهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الدِّرْعُ وَ اللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ
So, he judged with it to be for the Christian. The man walked a while, then came back. He said, ‘As for me, I testify that this is the ruling of the Prophet-as! Amir Al-Momineen-asws walked with me to his-asws judge, and his-asws judged judges against him-asws. I hereby testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww! By Allah-azwj, the shield is your-asws shield), O Amir Al-Momineen-asws!’
فَخَرَجَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى صِفِّينَ فَأَخْبَرَنِي مَنْ رَآهُ يُقَاتِلُ مَعَ عَلِيٍّ ع الْخَوَارِجَ فِي النَّهْرَوَانِ
He went out with Amir Al-Momineen-asws to (the battle of) Siffeen. The one who saw him informed me, he fought the Kharijites along with Ali-asws in (the battle of) Al-Naharwan.[27]
Kindness is before bringing up charges:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ سَارِقاً فَعَفَا عَنْهُ فَذَاكَ لَهُ فَإِنْ رُفِعَ إِلَى الْإِمَامِ قَطَعَهُ فَإِنْ قَالَ الَّذِي سُرِقَ مِنْهُ أَنَا أَهَبُ لَهُ لَمْ يَدَعْهُ الْإِمَامُ حَتَّى يَقْطَعَهُ إِذَا رُفِعَ إِلَيْهِ وَ إِنَّمَا الْهِبَةُ قَبْلَ أَنْ يُرْفَعَ إِلَى الْإِمَامِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ فَإِذَا انْتَهَى الْحَدُّ إِلَى الْإِمَامِ فَلَيْسَ لِأَحَدٍ أَنْ يَتْرُكَهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mahran,
Abu Abdullah-asws has said: ‘The one who seizes a thief, and he excuses him from it, so that is up to him. But, if it is raised to the Imam-asws, he-asws would cut him. So if the one who had been stolen from were to say, ‘I gift it to you,’ the Imam-asws would not leave him until he-asws cuts him, (after) it is raised to him. But rather, the gifting is before he raises it to the Imam-asws, and these are the Words of Allah-azwj mighty and Majestic [9:112] and the preservers of the Penalties of Allah. So when the Penalty (Hadd) ends up with the Imam-asws, so it is not for anyone that he-asws should leave him.’[28]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ اللِّصَّ يَرْفَعُهُ أَوْ يَتْرُكُهُ فَقَالَ إِنَّ صَفْوَانَ بْنَ أُمَيَّةَ كَانَ مُضْطَجِعاً فِي الْمَسْجِدِ الْحَرَامِ فَوَضَعَ رِدَاءَهُ وَ خَرَجَ يُهَرِيقُ الْمَاءَ فَوَجَدَ رِدَاءَهُ قَدْ سُرِقَ حِينَ رَجَعَ إِلَيْهِ فَقَالَ مَنْ ذَهَبَ بِرِدَائِي فَذَهَبَ يَطْلُبُهُ فَأَخَذَ صَاحِبَهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(The narrator) asked Abu Abdullah-asws about the man who seized the thief, ‘Should he raise it (the matter to the Imam-asws) or should he leave him?’ So he-asws said: ‘Sufyan Bin Amayya was lying down in the Sacred Masjid, so he placed down his robe, and went out to wash with the water. He found that his robe had been stolen, when he returned to it. So he said, ‘Who has gone away with my robe?’ So he went seeking it, and he seized the one who was with it.
فَرَفَعَهُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) اقْطَعُوا يَدَهُ فَقَالَ صَفْوَانُ أَ تَقْطَعُ يَدَهُ مِنْ أَجْلِ رِدَائِي يَا رَسُولَ اللَّهِ قَالَ نَعَمْ قَالَ فَأَنَا أَهَبُهُ لَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَهَلَّا كَانَ هَذَا قَبْلَ أَنْ تَرْفَعَهُ إِلَيَّ
‘So, he raised it to the Prophet-saww. The Prophet-saww said: ‘Cut off his hand.’ So Sufyan said, ‘You-saww will cut his hand due to the reason of my robe, O Rasool-Allah-saww?’ He-saww said: ‘Yes.’ He said, ‘I have gifted it to him.’ Rasool-Allah-saww said: Why didn’t you? This should have been done before you raised it to me-saww.’’
قُلْتُ فَالْإِمَامُ بِمَنْزِلَتِهِ إِذَا رُفِعَ إِلَيْهِ قَالَ نَعَمْ قَالَ وَ سَأَلْتُهُ عَنِ الْعَفْوِ قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْإِمَامِ فَقَالَ حَسَنٌ
The narrator said, ‘So the Imam-asws is at his-saww status when it is raised to him-asws?’ He-asws said: ‘Yes.’ And then asked him-asws about the excusing before it ends up to the Imam-asws, he-asws said: ‘Better.’[29]
ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ أُسَامَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً فَاعْفُوا يُعِزَّكُمُ اللَّهُ الْخَبَرَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al-Husayn Bin Usama, from Ubeydullah Bin Muhammad Al Wasity, from Muhammad Bin Yahya, from Haroun, from Ibn Sadaqah,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The pardoning increases its owner in honour, therefore keep pardoning, Allah-azwj will Honour you’ – the Hadeeth.’’[30]
ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَظَمَ غَيْظاً مَلَأَ اللَّهُ جَوْفَهُ إِيمَاناً وَ مَنْ عَفَا عَنْ مَظْلِمَةٍ أَبْدَلَهُ اللَّهُ بِهَا عِزّاً فِي الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – ‘From Abu Qaladah who said,
‘Rasool-Allah-saww said: ‘One who swallows anger, Allah-azwj will Fill his interior with Eman, and the one who pardons the one who is unjust to him, Allah-azwj will Replace him with what is honourable in the world and the Hereafter.’’[31]
ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِمَكَارِمِ الْأَخْلَاقِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَنِي بِهَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far Al Alawy, from Muhammad Bin Ali Bin Al-Husayn Bin Zayd,
From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said, ‘Rasool-Allah-saww said: ‘Upon you all is to be with honourable manners, for Allah-azwj Mighty and Majestic has Sent me-saww with these.
وَ إِنَّ مِنْ مَكَارِمِ الْأَخْلَاقِ أَنْ يَعْفُوَ الرَّجُلُ عَمَّنْ ظَلَمَهُ وَ يُعْطِيَ مَنْ حَرَمَهُ وَ يَصِلَ مَنْ قَطَعَهُ وَ أَنْ يَعُودَ مَنْ لَا يَعُودُهُ
‘‘And from the honourable manners is that the man pardons the one who is unjust to him, and he gives to the one who had deprived him, and he connects with the one who had cut him off, and he assists the one who had not assisted him.’’[32]
مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ وَ أَحْزَمُ النَّاسِ أَكْظَمُهُمْ لِلْغَيْظِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Al Sumali,
From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The foremost of the people with the pardoning is the one most powerful upon the punishing, and the most determined of the people is the one most restraining of the anger.’’[33]
مع، معاني الأخبار لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ قَالَ الْعَفْوُ مِنْ غَيْرِ عِتَابٍ
(The book) ‘Ma’any Al Akhbar,’ (and) ‘Al Amaali’ of Al Sadouq – Al Talaqany, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazzal, from his father,
‘From Al-Reza-asws regarding Words of Allah-azwj Mighty and Majestic: therefore, pardon with the beautiful pardoning [15:85]. He-asws said: ‘The pardoning from without reproach.’’[34]
Even Pardon an enemy:
الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَافِحْ عَدُوَّكَ وَ إِنْ كَرِهَ فَإِنَّهُ مِمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عِبَادَهُ يَقُولُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ
(The Hadeeth) ‘Al Arbamiya’ –
‘Amir Al-Momineen-asws said: ‘Pardon (shake hands with) your enemy, and even if it is abhorrent, for it is from what Allah-azwj Mighty and Majestic has Commanded His-azwj servants with. He-azwj Says: Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35].’’[35]
وَ قَابِلِ السَّفِيهَ بِالْإِعْرَاضِ عَنْهُ وَ تَرْكِ الْجَوَابِ يَكُنِ النَّاسُ أَنْصَارَكَ لِأَنَّ مَنْ جَاوَبَ السَّفِيهَ وَ كَافَأَهُ قَدْ وَضَعَ الْحَطَبَ عَلَى النَّارِ
‘Al-Sadiq-asws said: And he (a Momin) meets the foolish by turning away from him, and neglecting the answer, the people will be your helpers, because the one who answers the foolish and suffices him has placed the firewood upon the fire (an extract).’[36]
Pardoning is from the Sunnah of the Prophets-as
مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْعَفْوُ عِنْدَ الْقُدْرَةِ مِنْ سُنَنِ الْمُرْسَلِينَ وَ الْمُتَّقِينَ وَ تَفْسِيرُ الْعَفْوِ أَنْ لَا تَلْزَمَ صَاحِبَكَ فِيمَا أَجْرَمَ ظَاهِراً وَ تَنْسَى مِنَ الْأَصْلِ مَا أُصِبْتَ مِنْهُ بَاطِناً
(The book) ‘Misbah Al Sharia’ –
Al-Sadiq-asws said: ‘The Pardoning during the power is from the conduct of the Messengers-as and the pious; and the interpretation of the pardon is that you do not bind your companion regarding an apparent crime, and you forget from the beginning of what you had been hurt from him in the hidden.
وَ تَزِيدَ عَلَى الِاخْتِيَارَاتِ إِحْسَاناً وَ لَنْ يَجِدَ إِلَى ذَلِكَ سَبِيلًا إِلَّا مَنْ قَدْ عَفَا اللَّهُ عَنْهُ وَ غَفَرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ زَيَّنَهُ بِكَرَامَتِهِ وَ أَلْبَسَهُ مِنْ نُورِ بَهَائِهِ لِأَنَّ الْعَفْوَ وَ الْغُفْرَانِ صِفَتَانِ مِنْ صِفَاتِ اللَّهِ عَزَّ وَ جَلَّ
‘And you increase the favours upon the choices, and you will never find any way to that, except the one whom Allah-azwj has Pardoned from and had Forgiven him for whatever had preceded from his sins and what had been delayed and Adorned him with His-azwj Prestige and Clothed him from the Noor of His-azwj Glory, because the Pardon and the Forgiveness are two attributes from the Attributes of Allah-azwj Mighty and Majestic.
أَوْدَعَهُمَا فِي أَسْرَارِ أَصْفِيَائِهِ لِيَتَخَلَّقُوا مَعَ الْخَلْقِ بِأَخْلَاقِ خَالِقِهِمْ وَ جَعَلَهُمْ كَذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لْيَعْفُوا وَ لْيَصْفَحُوا أَ لا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ وَ مَنْ لَا يَعْفُو عَنْ بَشَرٍ مِثْلِهِ كَيْفَ يَرْجُو عَفْوَ مَلِكٍ جَبَّارٍ
‘He-azwj has Deposited in the secrets of His-azwj elites for them to conduct with the people with the morals of their Creator, and He-azwj Made them like that. and let them be pardoning and let them be excusing. Do you not love that Allah should Forgive you? And Allah is Forgiving, Merciful [24:22]. And the one not pardoning from a mortal like him, how can he hope for the Pardon of the Subduing King.
قَالَ النَّبِيُّ ص حَاكِياً عَنْ رَبِّهِ يَأْمُرُهُ بِهَذِهِ الْخِصَالِ قَالَ صِلْ مَنْ قَطَعَكَ وَ اعْفُ عَمَّنْ ظَلَمَكَ وَ أَعْطِ مَنْ حَرَمَكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ قَدْ أُمِرْنَا بِمُتَابَعَتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا
‘The Prophet-saww said narrating on behalf of his-saww Lord-azwj having Commanded him-saww with these characteristics. He-saww said: ‘Connect (with) the one who cuts you off, and pardon the one who is unjust to you, and give to the who deprives you, and do a favour to the one who offends you.’ and we have been Commanded to follow him-saww.
‘Allah-azwj Mighty and Majestic Says: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe of the Punishment [59:7].
وَ الْعَفْوُ سِرُّ اللَّهِ فِي الْقُلُوبِ قُلُوبِ خَوَاصِّهِ مِمَّنْ يُسِرُّ لَهُ سِرَّهُ وَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ أَ يَعْجِزُ أَحَدُكُمْ أَنْ يَكُونَ كَأَبِي ضَمْضَمٍ قَالُوا يَا رَسُولَ اللَّهِ وَ مَا أَبُو ضَمْضَمٍ قَالَ رَجُلٌ كَانَ مِمَّنْ قَبْلَكُمْ كَانَ إِذَا أَصْبَحَ يَقُولُ اللَّهُمَّ إِنِّي أَتَصَدَّقُ بِعِرْضِي عَلَى النَّاسِ عَامَّةً
‘And the pardon is a Secret of Allah-azwj in the hearts, the hearts of His-azwj special ones, from the one He-azwj has Divulged to of His-azwj Secrets; and Rasool-Allah-saww had said: ‘Is one of you unable from being like Abu Zamzam?’ They said, ‘O Rasool-Allah-saww! And who is Abu Zamzam?’ He-saww said: ‘A man who was from the ones before you all. Whenever it was morning, he says, ‘O Allah-azwj! I shall give in charity with my honour to the people generally.’[37]
Allah-azwj is on the Side of the one who is prepared to Pardon:
جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا نَصَرَ اللَّهُ أَعْظَمَهُمَا عَفْواً
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn MArouf, from Ibn MAhziyar, from Ibn Fazzal,
‘From Abu Al-Hassan-asws having said: ‘No two parties will meet (in confrontation) except Allah‑azwj will Help the mightiest of the two in pardoning.’’[38]
Pardoning upon being presented with an excuse or justification:
كشف، كشف الغمة قَالَ عَبْدُ الْعَزِيزِ الْجَنَابِذِيُ رُوِيَ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع أَحْضَرَ وُلْدَهُ يَوْماً فَقَالَ لَهُمْ يَا بَنِيَّ إِنِّي مُوصِيكُمْ بِوَصِيَّةٍ فَمَنْ حَفِظَهَا لَمْ يَضَعْ مَعَهَا إِنْ أَتَاكُمْ آتٍ فَأَسْمَعَكُمْ فِي الْأُذُنِ الْيُمْنَى مَكْرُوهاً ثُمَّ تَحَوَّلَ إِلَى الْأُذُنِ الْيُسْرَى فَاعْتَذَرَ وَ قَالَ لَمْ أَقُلْ شَيْئاً فَاقْبَلُوا عُذْرَهُ
(The book) ‘Kashf Al Ghumma’ – Abdul Aziz Al Janabizy said,
‘It is reported that Musa-asws Bin Ja’far-asws presented his-asws sons (to his-asws companions) one day. He-asws said to them: ‘O my-asws sons! I-asws am bequeathing you all with a bequest, so the one who preserves it would not stray being with it. A comer will come to you all making you hear in the right ear an abhorrence (an ill talk). Then he will transfer to the left ear, and then he will apologise and say, ‘I did not say anything (from that).’ So, accept his excuse.’’[39]
Rewards of Being Lenient (in Pardoning):
– وَ قَالَ عَلِيٌّ ع إِنَّ أَوَّلَ عِوَضِ الْحَلِيمِ مِنْ خَصْلَتِهِ أَنَّ النَّاسَ أَعْوَانُهُ عَلَى الْجَاهِلِ
And Imam Ali-asws said: ‘The first compensation of the lenient one from his quality is that the people would assist him against the ignorant one.’[40]
– وَ فِي الْحَدِيثِ إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مَنْ كَانَ أَجْرُهُ عَلَى اللَّهِ فَلْيَدْخُلِ الْجَنَّةَ فَيُقَالُ مَنْ هُمْ فَيُقَالُ الْعَافُونَ عَنِ النَّاسِ يَدْخُلُونَ الْجَنَّةَ بِلَا حِسَابٍ
And in the Hadeeth: ‘When it will be the Day of Qiyamah, a caller will call out: ‘The one whose Recompense is upon Allah-azwj, let him enter the Paradise!’ It will be said, ‘Who are they?’ It will be said, ‘The pardoners of the people can enter the Paradise without any Reckoning.’’[41]
تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْمَذْكُورِ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا الرُّخْصَةُ الَّتِي صَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَخَّصَ أَنْ يُعَاقَبَ الْعَبْدُ عَلَى ظُلْمِهِ فَقَالَ اللَّهُ تَعَالَى جَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها فَمَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ وَ هَذَا هُوَ فِيهِ بِالْخِيَارِ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ عَاقَبَ
Tafseer Al Numany – By the mentioned chain in ‘Kitab Al Quran’ –
‘From Amir Al-Momineen-asws having said: ‘And as for the allowance for which the owner has a choice in the matter, Allah-azwj Blessed and Exalted will Allow him to punish the servant upon his injustice. Allah-azwj the Exalted Said: And a Recompense of an evil is an evil similar to it. But one who pardons and amends, so his Recompense is upon Allah. [42:40] – and this one, he has a choice in it. If he so desires, he can pardon, and if he so desires, he can punish.’’[42]
A Lenient Enemy is better than a foolish friend:
– وَ قَالَ لُقْمَانَ عَدُوٌّ حَلِيمٌ خَيْرٌ مِنْ صَدِيقٍ سَفِيهٍ
And Luqman-as said: ‘A lenient enemy is better than a foolish friend.’[43]
– وَ قَالَ لُقْمَانُ ثَلَاثَةٌ لَا يُعْرَفُونَ إِلَّا فِي ثَلَاثَةِ مَوَاضِعَ لَا يُعْرَفُ الْحَلِيمُ إِلَّا عِنْدَ الْغَضَبِ وَ لَا يُعْرَفُ الشُّجَاعُ إِلَّا فِي الْحَرْبِ وَ لَا تَعْرِفُ أَخَاكَ إِلَّا عِنْدَ حَاجَتِكَ إِلَيْهِ
And Luqman-as said: ‘Three are not recognised except in three places – the lenient is not recognised except during the anger, nor is the brave recognised except during the war, nor is your brother recognised except during your need to him.’[44]
Advice on Pardoning in Holy Quran:
ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْمَرٍ عَنْ حُمْرَانَ بْنِ الْمُعَافَا عَنْ حَمَّوَيْهِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ عِيسَى قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّهُ لَيَعْرِضُ لِي صَاحِبُ الْحَاجَةِ فَأُبَادِرُ إِلَى قَضَائِهَا مَخَافَةَ أَنْ يَسْتَغْنِيَ عَنْهَا صَاحِبُهَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ubeydullah, from Al Tal’albary, from Muhammad Bin Ali Bin Ma’mar, from Humran Bin Muafa, from Hamawiya Bin Ahmad, from Ahmad Bin Isa who said,
Ja’far-asws Bin Muhammad-asws said: ‘A person of need presents to me-asws, so I-asws rush to fulfil it fearing that its owner would become needless from it.
أَلَا وَ إِنَّ مَكَارِمَ الدُّنْيَا وَ الْآخِرَةِ فِي ثَلَاثَةِ أَحْرُفٍ مِنْ كِتَابِ اللَّهِ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ وَ تَفْسِيرُهُ أَنْ تَصِلَ مَنْ قَطَعَكَ وَ تَعْفُوَ عَمَّنْ ظَلَمَكَ وَ تُعْطِيَ مَنْ حَرَمَكَ
‘Indeed! And the honourable manners of the world and the Hereafter are in three words from the Book of Allah-azwj: Take to the pardoning and instruct with the act of kindness and turn away from the ignorant ones [7:199], and its interpretation is that you should connect the one who cuts you off, and pardon the one who is unjust to you, and give to the one who deprives you.’[45]
الدُّرَّةُ الْبَاهِرَةُ، قَالَ الرِّضَا ع فِي تَفْسِيرِ قَوْلِهِ تَعَالَى فَاصْفَحِ الصَّفْحَ الْجَمِيلَ عَفْوٌ بِغَيْرِ عِتَابٍ
(The book) ‘Al Durr Al Bahira’ –
Al-Reza-asws said in interpretation of Words of the Exalted: therefore, pardon with the beautiful pardoning [15:85]: ‘Pardon without reproach (without giving a hard time before pardoning)’.[46]
76- نهج، نهج البلاغة أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ
(The book) ‘Nahj Al Balagah’ –
‘The foremost of the people with the pardoning is their most powerful upon the punishing.’[47]
How to best deal with an aggressor?
جا، المجالس للمفيد مُحَمَّدُ بْنُ الْمُظَفَّرِ الْبَزَّازُ عَنْ عَبْدِ الْمَلِكِ بْنِ عَلِيٍّ الدَّهَّانِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ بِشْرٍ عَنْ أَسَدِ بْنِ سَعِيدٍ عَنْ جَابِرٍ قَالَ: سَمِعَ أَمِيرُ الْمُؤْمِنِينَ ع رَجُلًا يَشْتِمُ قَنْبَراً وَ قَدْ رَامَ قَنْبَرٌ أَنْ يَرُدَّ عَلَيْهِ فَنَادَاهُ أَمِيرُ الْمُؤْمِنِينَ ع مَهْلًا يَا قَنْبَرُ دَعْ شَاتِمَكَ مُهَانًا تُرْضِي الرَّحْمَنَ وَ تُسْخِطُ الشَّيْطَانَ وَ تُعَاقِبُ عَدُوَّكَ
(The book) ‘Al Majalis’ of Al Mufeed – Muhammad Bin Al Muzaffar Al Bazzaz, from Abdul Malik Bin Ali Al Dahhan, from Ali Bin Al Hassan, from Al Hassan Bin Bishr, from Asad Bin Saeed, from Jabir who said,
‘Amir Al-Momineen-asws heard a man insulting Qanbar, and Qanbar had wanted to respond to him. Amir Al-Momineen-asws called out to him: ‘Shh, no, O Qanbar! Leave your insulter as humiliated, you will please the Beneficent-azwj and annoy the Satan-la, and have your enemy Punished.
فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا أَرْضَى الْمُؤْمِنُ رَبَّهُ بِمِثْلِ الْحِلْمِ وَ لَا أَسْخَطَ الشَّيْطَانَ بِمِثْلِ الصَّمْتِ وَ لَا عُوقِبَ الْأَحْمَقُ بِمِثْلِ السُّكُوتِ عَنْهُ
‘‘By the One-azwj Who Split the seed and Formed the person! The Momin will not please the Lord-azwj like (they would with) the leniency, nor annoy the Satan-la like with the silence, nor will the idiot be punished like with the silence against him.’’[48]
Showing Forbearance (Tolerance):
– وَ قَالَ ع إِنْ لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ فَإِنَّهُ قَلَّ مَنْ تَشَبَّهَ بِقَوْمٍ إِلَّا أَوْشَكَ أَنْ يَكُونَ مِنْهُمْ
And he-asws said: ‘If you cannot become forbearing, then pretend to be so, for scarcely does a man resemble a (group of) people except he almost becomes one of them.’[49]
– وَ قَالَ ع الْحِلْمُ عَشِيرَةٌ
And he-asws said: ‘The forbearance is a clan.’[50]
– وَ قَالَ ع الْحِلْمُ غِطَاءٌ سَاتِرٌ وَ الْعَقْلُ حُسَامٌ بَاتِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِحِلْمِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ
And he-asws said: ‘The forbearance is a covering curtain, and the intellect is a sharp sword, therefore conceal the weakness in your manners with your forbearance and fight your whims with your intellect.’[51]
– وَ قَالَ ع الْحِلْمُ وَ الْأَنَاةُ تَوْأَمَانِ تُنْتِجُهَما عُلُوُّ الْهِمَّةِ
And he-asws said: ‘The forbearance and the tolerance are twins. They are a product of high courage.’[52]
كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحِلْمُ سَجِيَّةٌ فَاضِلَةٌ
(The book) ‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘The forbearance is a meritorious quality.’’[53]
– وَ قَالَ ع مَنْ حَلُمَ مِنْ عَدُوِّهِ ظَفِرَ بِهِ
And he-asws said: ‘One who forbears from his enemy will be victorious with him.’[54]
– وَ قَالَ ع شِدَّةُ الْغَضَبِ تُغَيِّرُ الْمَنْطِقَ وَ تَقْطَعُ مَادَّةَ الْحُجَّةِ وَ تُفَرِّقُ الْفَهْمَ
And he-asws said: ‘The severity of anger alters the logic, and cuts the substance of the argument, and scatters the understanding.’[55]
– وَ قَالَ ع لَا عِزَّ أَنْفَعُ مِنَ الْحِلْمِ وَ لَا حَسَبَ أَنْفَعُ مِنَ الْأَدَبِ وَ لَا نَسَبَ أَوْضَعُ مِنَ الْغَضَبِ
And he-asws said: ‘There is no honour more beneficial than the forbearance, nor any pedigree more beneficial than the etiquettes, nor any lineage lower than the anger.’[56]
The Inciting of the crowd (Mob disorder):
وَ قَالَ ع فِي صِفَةِ الْغَوْغَاءِ هُمُ الَّذِينَ إِذَا اجْتَمَعُوا غَلَبُوا وَ إِذَا تَفَرَّقُوا لَمْ يُعْرَفُوا وَ قِيلَ بَلْ قَالَ ع هُمُ الَّذِينَ إِذَا اجْتَمَعُوا ضَرُّوا وَ إِذَا تَفَرَّقُوا نَفَعُوا فَقِيلَ قَدْ عَرَفْنَا [عَلِمْنَا] مَضَرَّةَ اجْتِمَاعِهِمْ فَمَا مَنْفَعَةُ افْتِرَاقِهِمْ فَقَالَ [ع] يَرْجِعُ أَصْحَابُ [أَهْلُ] الْمِهَنِ إِلَى مِهْنَتِهِمْ [مِهَنِهِمْ] فَيَنْتَفِعُ النَّاسُ بِهِمْ كَرُجُوعِ الْبَنَّاءِ إِلَى بِنَائِهِ وَ النَّسَّاجِ إِلَى مَنْسَجِهِ وَ الْخَبَّازِ إِلَى مَخْبَزِهِ
Describing the disorder/strife of the mobs, Imam Ali-asws Ibn Abu Talib-asws said: ‘They are the ones who overwhelm (feel the strength of the mob) when they gather but no one recognises them when they disperse.’
It is (also) said that he-asws (Amir ul-Momineen-asws) rather said, ‘They are the ones, who do harm when they gather and they do good when they disperse.’ The Imam-asws was asked, ‘We understand their mischief when they gather, but what is the benefit when they disperse?’
The Imam-asws said: ‘Each one of them returns to his profession, so people benefit from them, such as the builder returning to build, the weaver returns to his craft and the baker returns to his bakery, and so on’.[57]
The Expiation of the Injuries:
This is a difficult subject, as there are laws of the land which one has to follow, so these laws differ from a country to country. However, one can follow the Islamic laws, if possible, for the best solutions, as in Islam there is compensation for the injured, even for a scratch.
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سُلَيْمَانَ ابْنِ أَخِي حَسَّانَ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حُدُودٌ كَحُدُودِ دَارِي هَذِهِ مَا كَانَ مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ
Al Husayn Bin Muhammad Al Ashary, from Moala Bin Muhammad, from Aban Bin Usman, from Suleyman cousin of Hassan Al Ajaly who said,
‘I heard Abu Abdullahasws saying: ‘Allahazwj did not Create a Permissible nor a Prohibition except for it is a Limit like the limits (boundaries) of this house of mineasws. Whatever was from the road, so it is from the road, and whatever was from the house, so it is from the house, to the extent of the compensation of the scratch, and whatever is besides it, and the lashing and half of the lashing’.[58]
[1] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 1
[2] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9
[3] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 3
[4] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 58 a
[5] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 61
[6] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 28
[7] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9
[8] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 1
[9] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9 b
[10] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9 c
[11] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 10 d
[12] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 2
[13] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 3
[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 5
[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 8
[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 11
[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 13
[18] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 77
[19] نهج البلاغة (للصبحي صالح)، ص: 509 , Nahjul Balagha, Saying no. 233.
[20] Bihar Al-Anwaar – V 50, The book of History – Al-Hassan Bin Aliasws, Ch 2 H 60 a
[21] نهج البلاغة (للصبحي صالح)، ص: 528 Nahjul Balagha, Saying no. 298
[22] نهج البلاغة (للصبحي صالح)، ص: 501 Nahjul Balagha, Saying no. 178.
[23] نهج البلاغة (للصبحي صالح)، ص: 503 Nahjul Balagha, Saying no. 193.
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 8
[25] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 12
[26] Nahj Al Balagah – Saying 420
[27] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 4
[28] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 1
[29] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 2
[30] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 49
[31] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 51
[32] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 53
[33] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 55
[34] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 56
[35] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 58 a
[36] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 61
[37] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 62
[38] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 65
[39] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 67
[40] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 68 b
[41] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 68 c
[42] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 69
[43] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 70 b
[44] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 70 c
[45] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 72
[46] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 74
[47] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 76 a
[48] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 64
[49] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 76 g
[50] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 76 h
[51] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 76 i
[52] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 76 j
[53] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 78 a
[54] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 78 b
[55] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 78 c
[56] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 78 d
[57] نهج البلاغة (للصبحي صالح)، ص: 504 Nahjul Balagha, Saying no. 199.
[58] Al Kafi – V 7 – The Book of Legal Penalties Ch 1 H 9