৩৯. যারা আক্রান্ত হলে প্রতিশোধ গ্রহণ করে।
৪০. আর
মন্দের প্রতিফল তো অনুরূপ মন্দই। যে ক্ষমা করে ও আপোষ করে তার পুরস্কার
আল্লাহর কাছে রয়েছে; নিশ্চয় তিনি অত্যাচারীদেরকে পছন্দ করেন নাই।
Ayat 39. And those who, when an oppressive wrong is done to them, they take revenge.Ayat 40. The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimun (oppressors, polytheists, and wrong-doers, etc.).
Tafseer of Surah Al Shura (Consultation) Ayat 39. And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. This
follows from the high value attached to an individual soul's
Personality in Islam. Cf. last note. There are four possible situations
that may arise: an individual may have to stand up against an oppressor
(1) for his own trampled rights, or (2) for the rights of other within
his ken; or (3) a community may have similarly to stand up for its own
rights collectively; or (4) for the rights of others. Nos. 2, 3, and 4
are considered highly meritorious for all, though few have the courage
or the spirit to rise to so high a standard. No. 1 is especially liable
to abuse on account of man's selfishness; Nos. 2, 3 and 4 are also
abused by men pretending to motives of public good when they are serving
their own personal interests or idiosyncrasies; hence the
qualifications mentioned in the next four verses and the notes thereto.
Ayat 40. The
recompense for an injury is an injury equal thereto (in degree): but if
a person forgives and makes reconciliation, his reward is due from
Allah. For (Allah) don’t love those who do wrong.
When you stand up for rights, either on private or public grounds, it
may be through processes of law, or by way of private defense insofar as
the law permits private action, but in all cases you must not seek a
compensation greater than the injury suffered. The most you can do is to
demand equal redress, i.e. a harm equivalent to the harm done to you.
Even this may serve to curb your unregenerate soul, or a community bent
on revenge. But the ideal mode is not to slake your thirst for
vengeance, but to follow better ways leading to the reform of the
offender or his reconciliation. See 41:34, and 23:96. You can take steps
to prevent repetition, by physical or moral means; the best moral means
would be to turn hatred into friendship by forgiveness and love. In
that case the compensation or reward (if we must use such terms) is
infinitely greater, for it wins
the
good pleasure of Allah. But this active righting of wrongs, whether by
physical or by moral or spiritual means, which are commended as better,
is an antithesis to the monkish doctrine, when you are smitten on one
cheek, to turn the other also. This would not suppress, but encourage
wrongdoing. It is practiced by none but poltroons, and is preached only
by hypocrites, or men who want to make slaves or others by depriving
them of the power of self-defense. It occurs in two of the four
canonical
Gospels (Matt. 5:39 , and Luke 6:29
), but we need not therefore assume that it was preached by Jesus. To
love Allah is the highest motive of our conduct, for it leads to the
love of Allah's creatures; to win the approbation and love of Allah, is
the highest reward, far transcending any compensation or satisfaction we
can obtain in this life.
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Allah does not love those who do wrong. If, therefore, we tolerate
wrong, or encourage wrong by allowing it to run rampant when we can
prevent it, we fail in our duty to Allah.
Hazrat Abu Said Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah 
[SAWW](PBUH) said, "The best type of Jihad (striving in the way of Allah) is speaking a true word in the presence of a tyrant ruler.'' [Abu Dawud Hadith # 4344 and At-Tirmidhi Hadith # 2174].
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