The ahadith are no less concerned with this noble human attitude of forgiveness and tolerance. “…so overlook with gracious forgiveness.” So the Qur’an tells believers to restrain their anger in such situations, to be forgiving and to graciously overlook the faults of others, so that no trace of hatred, resentment or malice will remain: Many ayat of the Qur’an reinforce this message and seek to instill this attitude in believers’ hearts. This is the attitude of a believer in a community of believers. Such a person responds to the evil he faces with a measure of patience, and repels it with something good. This is a great victory for the one who repelled evil with something better, and no one attains this but persons of the greatest good fortune, as the Qur’an states. The two who were enemies will become true friends when one of them speaks a kind word or smiles compassionately at the other. But if evil is repaid with good, it will extinguish the fires of hatred, calm people down, and remove their grudges. If evil is always repaid with evil, the result will be intense hatred and bitter grudges. When Abu Bakr (RadiyAllahu Anhu) was overwhelmed with sorrow because of the slander he had heard uttered by some against his daughter ‘A’ishah (RadiyAllahu Anha), he vowed to himself that he would cut off his help to those ungrateful recipients of his bounty who had joined in the sinful gossip. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.” The blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a Penalty grievous. But indeed if any do help and defend themselves after a wrong to them, against such is no cause of blame. The recompense for an injury is an injury equal thereto : but if a person forgives and makes reconciliation, his reward is due from Allah: for loves not those who do wrong. “And those who, when an oppressive wrong is inflicted on them, help and defend themselves. Rather, it gently leads him towards the level of patience, tolerance and forgiveness, and states that this is something that takes a great deal of determination and willpower: It allows recompense for injury (“aneye foran eye”) but it does not allow the man who has been wronged to be overtaken by the desire for self-defence and revenge. It allows the one who is oppressed to defend himself and resist that oppression and aggression. In the most brilliant fashion, the Qur’an motivates the human soul to attain this difficult, high level.
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