Be an enemy of the oppressor and a helper of the oppressed
for everyone |
Does not pardoning an oppressor strengthen him? Or does not this deed encourage him to continue his injustice? And, similarly, does not forgiving a foe generate a sort of negative effect in the oppressed ones?
The reply to these questions is that there is a difference in the relation of pardon and connivance with establishment of a right and so also regarding war with the oppressor. It is one of the Islamic commands: Neither oppress others nor be oppressed by others.
The reply to these questions is that there is a difference in the relation of pardon and connivance with establishment of a right and so also regarding war with the oppressor. It is one of the Islamic commands: Neither oppress others nor be oppressed by others.
And the leader of the pious Imam Ali (a.s.) has said: in his will to his sons: Be an enemy of the oppressor and a helper of the oppressed. So, if Islam orders pardoning and connivance, it also asks to fight and struggle. Proofs of both have been produced above from verses and narrations. That is why it is said that verses of the Holy Quran explain one another: Al Quraanu yufassiru bazuhu bazan.
Perhaps some unintelligent persons may think that the two orders about pardoning and fighting are contradictory, But attention to the said verses and hadiths must make all understand that the occasions for forgiving and the circumstances for fighting are also different.
The explanation is that pardon and connivance refers to a state when and where one is able to overcome the enemy who is completely defeated and there is no fear of his rising up and when it is likely that pardoning him would give him a chance to improve so that he may review his behaviour. We see a number of such circumstances in Islamic history. In this connection there also is a hadith: When you get victory over the enemy, consider pardoning him as a kind of thanksgiving for the said victory.
But when there still is a danger of the enemy’s getting up or pardon is likely to encourage him in his enmity or make him happy for his oppressive attitude, Islam not only does not permit pardoning, rather it orders a fight till final victory. Such was the way of the Holy Prophet (s.a.w.s.) and the sinless Imam (a.s.)
Another occasion for forgiving and conniving is related to personal and family rights wherein pardon and connivance has been given preference to vengeance that can destroy the organisation of family and society.
On whose part pardon and Connivance Is More Beneficent?
Naturally pardon and connivance is good on the part of all. Yet it is all the more so in the case of leaders and preachers as they have more encounters with prejudiced, ignorant, obstinate, unaware and uncivilised people and they are many a time subjected to abuse and stoning. In such circumstances the weapon for victory is pardon and convince, and kindness them and not quarrelling because, in case of the unwise ignorant, tolerance and courage and connivance is the best way which can enlighten them and dampen their fury and root out their enmity and prejudice.
Perhaps some unintelligent persons may think that the two orders about pardoning and fighting are contradictory, But attention to the said verses and hadiths must make all understand that the occasions for forgiving and the circumstances for fighting are also different.
The explanation is that pardon and connivance refers to a state when and where one is able to overcome the enemy who is completely defeated and there is no fear of his rising up and when it is likely that pardoning him would give him a chance to improve so that he may review his behaviour. We see a number of such circumstances in Islamic history. In this connection there also is a hadith: When you get victory over the enemy, consider pardoning him as a kind of thanksgiving for the said victory.
But when there still is a danger of the enemy’s getting up or pardon is likely to encourage him in his enmity or make him happy for his oppressive attitude, Islam not only does not permit pardoning, rather it orders a fight till final victory. Such was the way of the Holy Prophet (s.a.w.s.) and the sinless Imam (a.s.)
Another occasion for forgiving and conniving is related to personal and family rights wherein pardon and connivance has been given preference to vengeance that can destroy the organisation of family and society.
On whose part pardon and Connivance Is More Beneficent?
Naturally pardon and connivance is good on the part of all. Yet it is all the more so in the case of leaders and preachers as they have more encounters with prejudiced, ignorant, obstinate, unaware and uncivilised people and they are many a time subjected to abuse and stoning. In such circumstances the weapon for victory is pardon and convince, and kindness them and not quarrelling because, in case of the unwise ignorant, tolerance and courage and connivance is the best way which can enlighten them and dampen their fury and root out their enmity and prejudice.
How nicely has the Holy Quran, addressed the Holy Prophet (s.a.w.s.) in this matter: Take to forgiveness and enjoin good, and turn aside from the ignorant.
posted by ABBAS ALAM @ 08:18
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