In this article we will continue our discussion regarding The Treatise of Rights by Imam Zayn Al-Abidin (AS). We will discuss the Right of Him Who Wrongs You. Regarding this, the Imam (AS) has said:

And the right of him who wrongs you is to put an end to the matter by word or deed. If he did it intentionally, it is more appropriate for you to pardon him. This would eliminate bad feelings, and it is the polite way to treat most such people. Indeed God says: “But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no blame. The blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds throughout the land, defying right and justice: for such there will be a Penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (42:41-43).

The Almighty the High also says: “And if ye do catch them out, catch them out no worse than they catch you out. But if ye show patience, that is indeed the best (course) for those who are patient” (16:126).

This is so if it was intentional. But if he who wrongs you has done it unintentionally, then you should not oppress him by intentionally insisting on retaliation, lest you would be punishing him intentionally for what he has done unintentionally. You should be gentle with him and respond to him as kindly as you can. And there is no power but in God.

To summarize we can say that the Imam (AS) is saying that if someone wrongs you, he has either done so intentionally or unintentionally. You should pardon him if he has done so intentionally. Hopefully he will not take advantage of your pardoning him. If he has wronged you unintentionally, it is not proper to punish him intentionally. Rather you should be kind to and gentle with him.

Human beings are extremely prone to making mistakes. We are constantly committing sins. With this said, forgiveness is a critical aspect in Islam. Muslims believe that Allah is Merciful and Forgiving. There are two kinds of forgiveness in Islam: Allah’s forgiveness and human forgiveness. Human beings are in need of both since they make mistakes in their relations to Allah as well as their relations to each other. In Islam, all that is needed is to recognize the mistake/sin, rectify it and seek forgiveness.

The first step in seeking forgiveness in recognizing that your actions are wrong, this a very important and crucial step because the ego prevents individuals from even acknowledging that they have wronged. Prophet Muhammad (PBH) said, “O Allah! Make me among those who, when they commit an act of virtue, feel good, and when they commit a mistake, they seek forgiveness.”

In the Quran it says, “God loves those who turn unto Him in repentance and He loves those who keep themselves pure.” It also says, “O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.”

Oft-Forgiving, Most Merciful is repeated many times throughout the Quran, this is because it wants to emphasize on Allah’s forgiveness, and regardless of ones sins, they should not turn away from Allah because they believe that Allah won’t forgive them.

What was just mentioned is regarding the sins only towards Allah, now if an individual hurts another human being, they should ask repentance from the person they have wronged before asking repentance from Allah. The Prophet said, "Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him." Islam also teaches human beings to be forgiving and if someone sincerely asks for forgiveness, the wronged person should forgive him. The Prophet said, "Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins."

Allah tells His servants, “O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you." When an individual comes to Allah seeking his repentance he should have the intention of not repeating this sin, and if he did repeat it forgiveness should be asked for again, for there is no limit to Allah’s forgiveness.
 

Very few people are able to totally avoid violating the rights of others whether intentionally or unintentionally. If people are urged to take revenge whenever they can do so, then there will be an escalation of harsh social encounters. Attacks for taking revenge are of an unpredictable nature and no one can control their severity. Usually they will be harsh. Even if they are measurable and controllable, they never seem to be exactly equal to compensate for the wrong that was done from the views of both parties involved.

Therefore, even if one side wants to be fair and exactly punish the other side in an amount equal to the original misdeed, the other party does not agree and will be urged to take revenge himself. Thus, the fighting will continue on and on. The only possible way to stop this chain of revenge taking is forgiving.

If we think we will realize that there is no real benefit in taking revenge, since it will only bring temporary relief for us. Yet the satisfaction we can get from pardoning the other party is much more spiritually rewarding and long-lasting. This issue has been delicately addressed in the Holy Qur’an and Islamic literature, and pardoning has been declared an important duty for Muslims. First, let us consider the Qur’anic verses that Imam Sajjad referred to.

Forgiving has always been a trait of the believers and messengers. Imam Sajjad cited the following verse:

“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 Holy Qur’an, al-Shura 42:43]

He also cited the following verse:

“And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient.” [The Holy Qur’an, al-Naĥl 16:126]

In some traditions, it is stated that this verse was revealed in the Battle of Uhud when the Prophet of God saw the body of his noble uncle, the Blessed Hamzeh, torn into pieces. He got upset and said:

“O God! Praise is for you. I bring my complaint to You, and seek Your help regarding what I see.”

Then the above verse was revealed and the Prophet said: “I will be patient. I will be patient.”

Now, there is a difference between for forgiving, and forgiving and overlooking. We read the following verse in the Holy Qur’an regarding forgiving and overlooking:

“Let not those among you who are endowed with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in God's cause: let them forgive and overlook, do you not wish that God should forgive you? For God is Oft-Forgiving, Most Merciful.” [The Holy Qur’an, al-Nur 24:22]

The difference between simply forgiving, and forgiving and overlooking is that one who forgives and overlooks will no longer blame and remind the other person of his mistake.

A more important stage that is beyond forgiving and overlooking is responding by doing good in return for evil. Undoubtedly this is one of the excellent manifestations of human spirit, and requires moral training and spiritual refinement. It is also the best lesson one can teach those who engage in an evil deed. Therefore, this kind of response to an evil deed is considered the best way to end animosities. We read in the following verse:

“Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint, - none but persons of the greatest good fortune.” [The Holy Qur’an, Ha-Mim 41:34-35]

Therefore, we are reminded of the magic power of “repelling evil with what is better.” We learn that we can use this form of behavior as a means of converting our worst enemies into friends. We are also told that achieving this requires the “exercise of patience and self-restraint” which is only possible if we have faith, piety, moral and scientific nobility, patience and self-restraint against negative human tendencies.

Those who oppress always expect retaliation and revenge from the other side. They even consider themselves worthy of such retaliation due to their sub-conscience. This is the reason why responding with goodness in return for their evil deeds is like a shock to them, and it can turn them into friends instead of foes. Once, unexpectedly they are treated nicely in return for their evil behavior, their conscience is awakened and they change their opinions regarding their enemies.

A beautiful embodiment of this is the story of Prophet Joseph.
 

This point has been clarified in the Holy Qur’an in the story of the Blessed Joseph and his wrongdoing brothers. When they went to Egypt for the third time and they got to know their brother Joseph:

“They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother. God has indeed been gracious to us (all): behold, he that is righteous and patient, - never will God suffer the reward to be lost, of those who do right." [The Holy Qur’an, Yusuf 12:90]

Then Joseph reminded them of their wrongdoings and asked them what they deserved. They acknowledged their wrong deeds and accepted that they deserved to be punished, but asked Joseph to forgive them. Joseph replied:

“He said: "This day let no reproach be (cast) on you: God will forgive you, and He is the Most Merciful of those who show mercy!” [The Holy Qur’an, Yusuf 12:92]

Here Joseph is in the position of power and can punish them in any way he wishes to, but he forgives them - a true case of forgiving.

The Prophet Muhammad conquered Mecca in the 8th year after his immigration to Medina. He entered the city and went to the Masjid ul-Haram (The Haram Mosque). He recited this verse: “And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish." [The Holy Qur’an, Bani Israil 17:81]

Then he ordered the idols to be destroyed and said: “There is no god but God the One and Only.” Then he turned to the people of Mecca and said: “What do you say and suspect?” They said: “We say good things and have good thoughts. A noble brother, the son of a noble brother has now become victorious.” Then the Prophet said: “Now I will say unto you what my brother Joseph said: “This day let no reproach be (cast) on you. God will forgive you, and He is the Most Merciful of those who show mercy. I free you all. You can go.”

We see that the Prophet , who was in total power and could kill them all, did not do so. He only punished a few who had committed major crimes, and forgave all others.”

Imam Ali ibn Abi Talib said: “The nobility and true value of forgiving will be demonstrated when in total power.”

This emphasizes the fact that true forgiving is limited to cases where one has the power to take revenge. One who does not have any power has no choice but to forgive. He also said: “The best form of forgiving is one rooted in power.”