[42]. Surah Ash-Shura [The Consultation]: Ayat 041-043

৪১. নিশ্চয় যে অত্যাচারিত হওয়ার পর প্রতিশোধ গ্রহণ করে, তাদের বিরুদ্ধেও কোন অভিযোগ নেই।

৪২. অভিযোগ কেবল তাদের বিরুদ্ধে, যারা মানুষের উপর অত্যাচার চালায় এবং পৃথিবীতে অন্যায়ভাবে বিদ্রোহ করে বেড়ায়। তাদের জন্যে রয়েছে যন্ত্রণাদায়ক শাস্তি।

৪৩. অবশ্যই যে সবর করে ও ক্ষমা করে নিশ্চয় এটা সাহসিকতার কাজ।  

 

Ayat 41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

Ayat 42. The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment.

Ayat 43. And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.

 

Tafseer of Surah Al Shura (Consultation) Ayat 41, 42 and 43. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. Such people are not to be blamed, though they are following the lower law. The blame is on those who arrogantly ride roughshod over the land, oppressing people with grievous wrong. Ayat 42. The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous. The fact that men seek the lower rather than the higher Law is itself a result of arrogant wrongdoing of which the type was the Pharaoh who claimed to be "your Lord Most High" and oppressed the Israelites, and kept his own people under slavery and subjection, and the false glamour of magic and deception. Ayat 43. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.

It is harder to be patient and forgive, and yet to get wrongs righted, as was done by the Prophet, than to bluster about and "punish the guilty" or "teach them lessons". It may look like futility or lack of purpose, but in reality it is the highest and noblest form of courage and resolution. And it may carry out the purpose of reform and the suppression of evil even better than stern punishment. The gentleness of innocence often "persuades where stronger measures fail," But of course circumstances alter cases, and there is some allowance also to be made for the personal equation of the men you have to deal with: in some cases severity may be called for, but it should be from a strict judicial motive, and not merely from personal anger or spite or lower motive in disguise.

Hazrat Abu Bakr As-Siddiq (May Allah be pleased with him) reported: "O you people! You recite this Verse: `O you who believe! Take care of your own selves. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden)] no hurt can come to you from those who are in error.' (5:105) But I have heard Messenger of Allah  [SAWW](PBUH) saying: "When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.'' [Abu Dawud Hadith # 4338 and At-Tirmidhi Hadith # 2168].

Lesson: as mentioned above in Surah Ash-Shura Ayat 41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them. This Hadith brings out the following points: What Abu Bakr As-Siddiq (May Allah be pleased with him) had stated was that the Ayah mentioned in this Hadith was generally understood to mean that if a person is on the Straight Path then it is not necessary for him to preach virtue and forbid vice because in that case he neither has the fear of being harmed by the disobedience and sins of others nor is he answerable to Allah for their misdeeds. Thus, what it implies is that Muslim Ummah is not responsible for the enforcement of Islamic Shari`ah in the world and all it is concerned with is its own improvement only. By narrating this Hadith, Abu Bakr As-Siddiq (May Allah be pleased with him) refuted this interpretation of the Ayah and made it clear that it is the duty of the Ummah and each of its member to make best possible efforts to check the vices prevalent in the society. So much so that if a Muslim has the ability to check the vices by means of force or speech but he does not do it, his negligence in this regard will become a cause of Divine wrath and punishment. The true significance of this ayah is that if, in spite of the best efforts on the part of the pious ones there is no improvement, and people do not abstain from sins and disobedience of Allah, then the pious persons will not be held responsible for what the defaulters do, nor would they suffer on this account. This interpretation of the ¢yah removes the conflict that seems to exist between the meaning of the Ayah and the Hadith.