Friday Nasiha

Ash-Shura (The Consultation)
Chapter 42: Verses 39-42

Rules of Retaliation
" And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. 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 God: for (God) loveth not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. 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 believers do not fall prey to the tyrants. Their tender heartedness and forgiving nature is not the result of any weakness. Their nobility demands that when they are victors they should forgive the errors of the vanquished; when they possess the power, they should avoid vengefulness and when a weak or subdued person happens to commit a mistake they should overlook it; but when a powerful person, drunk with authority, commits violence against them, they should resist and fight him with all their might.

These verses introduce three basic principles of retaliation:

1. The right limit of retaliation is that one should return the same sort of ill treatment that one has received; one has no right to return a greater ill treatment.

2. Although it is permissible to retaliate against the one who has committed violence, wherever pardoning can be conducive to reconcilement, pardoning is better for the sake of reconcilement than retaliation. And since man pardons the other by suppressing his own feelings, Allah says that the reward of such a one is with Him, for he has suppressed his own self for the sake of reforming the evil-doers.

3. One should not become a wrongdoer oneself in the process of avenging a wrong done by the other. It is not permissible to do a greater wrong in retaliation for the wrong done. For example, if a person slaps another, the other can return only one slap; he cannot shower his blows and kicks. Likewise, it is not right to commit a sin in retaliation for a sin. For example, if a wicked man has killed the son of someone, it is not right to go and kill the son of the former. Or, if a person has violated the chastity of another person's sister or daughter, it is not lawful for him to rape the former's sister or daughter.

Source:
"The Meaning of the Quran" - By Sayyid Abul Ala Mawdudi, Vol. 4, pp. 551, 552

Your Recompense is with Allah

The Prophet (peace be upon him) said:

"Whoever has his eyesight taken away from him and is (then) patient, he will be compensated for it with Paradise."

"Whoever loses a loved one from the people of this world and then seeks his recompense wit his Lord, will be compensated with Paradise."

When Allah, the exalted, takes something away from you, He compensates you with something better, but only if you are patient and seek your reward from Him. So do not feel excessive sorrow over some misfortune, because the One Who decreed it has with Him Paradise: recompense and a great reward.

Truly, the life of this world is short and its treasures are few. The Hereafter is better and everlasting. Whosoever works hard here shall find ease there. As for those who cling to this world, who are attached to it, and who are in love with it, the hardest thing for them to bear would be to lose this world's comforts and riches: they desire to enjoy this life alone. Because of this desire, the do not react to misfortune as well as others do.

Source:
"Don't Be Sad" - By Aidh ibn Abdullah al-Qarni, pp. 46-47

Muslims have looked upon nature as an open book, a second revelation from God, which anybody who has cultivated the necessary knowledge and discipline could read. The Quran, they maintain, is easier to read. Its statement of the will of God is direct and eloquent. Nature, on the other hand, has to be "treated" to uncover her secret, her law, by scientific investigation and experimentation. But with some preparation, its truth is as public as that of the Quran.

Nature is pliable and capable of change; and humans are capable of altering its forms to what ought to be. Agriculture, horticulture, engineering, and architecture - in short, civilization itself - have their basis precisely in such alteration. But no alteration performed out of vengeance or resentment against nature, or without responsibility to the Creator of nature, can remain innocent for long. For if nature is not used as a gift from God given for moral purpose, its abuse is certain. If the moral purpose of God is denied, may nature not be abused? In Islam, no such abuse of nature is possible. For the secret of working of nature is God's pattern and will, and the utility of nature is a divine gift meant solely for fulfillment of the moral law.