One of the social diseases that can create enmity among the members of a society and cause inappropriate conflicts within the Muslim community and among Muslims is “revenge.” Ibn Qayyim said, “No one ever took revenge for themselves except that it resulted in regret.” ⁽¹⁾

Allah has warned His servants not to respond to aggression except in a similar manner. He says, “So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.” (Al-Baqarah: 194) Regarding the virtue of forgiveness when angry, Allah says, “And when they are angry, they forgive.” (Ash-Shura: 37) He also says, “And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation, his reward is [due] from Allah. Indeed, He does not like wrongdoers.” (Ash-Shura: 40) This ayah encourages forgiveness, as retaliation is only praised when it matches the offense, which is difficult and burdensome to determine. Thus, the wronged party may become the wrongdoer when seeking retribution.

Aisha, may Allah be pleased with her, said, “Whenever Allah's Messenger (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Allah's Messenger (ﷺ) never took revenge (over anybody) for his own sake but (he did) only when Allah's Legal Bindings were outraged in which case he would take revenge for Allah's Sake.” (Al-Bukhari and Muslim) She also said, “Allah's Messenger (ﷺ) never beat anyone with his hand, neither a woman nor a servant, but only, in the case when he had been fighting in the cause of Allah and he never took revenge for anything unless the things made inviolable by Allah were made violable; he then took revenge for Allah, the Exalted and Glorious.” (Muslim)

'Iyad ibn Himar said, “I said, 'Messenger of Allah, there is someone who reviles me, shall I seek revenge?' The Prophet, may Allah bless him and grant him peace, said, 'Those who revile one another are two shaytans who accuse one another and deny one another.'” ⁽²⁾ The phrase “reviling and accuse one another” means each one of them insults and diminishes the other, which is false and inappropriate speech. Some scholars say that responding to insult with insult is not permissible, just as with other sins. Instead, retribution and compensation should follow, according to the Sharia ruling. Others say it is permissible to respond in kind if there is no falsehood, but it is better to refrain. ⁽³⁾

Reasons and Motivations

One of the main motivations for seeking revenge is weak faith and the lack of awareness of the great reward for those who forgive. Present faith makes its owner calmer and more accepting of forgiveness when capable of it. The more faith fills the heart, the stronger the capacity for forgiveness in the believer. Thus, reasons for falling into revenge include:

1. Weak faith in the heart.
2. Behaviors stemming from weak faith, such as weak patience, weak ability to forgive, and weakness in controlling anger.
3. Quick temper resulting from a corrupt soul and arrogance towards others. Ibn Ashur said, “Anger from poor treatment is a natural disposition, leading to the desire for revenge against the offender.” ⁽⁴⁾
4. The presence of heart diseases such as malice, hatred, and arrogance.
5. The desire for revenge is often fueled by the absence of justice in society and the lack of retribution for the oppressed.

Helpful Measures

1. Remembering Allah's power over oneself when one is capable of taking revenge on someone who has wronged them.
2. Keeping in mind the value of forgiveness, forbearance, and a pure heart, as the sweetness of forgiveness is more satisfying than the sweetness of revenge.
3. Remembering the reward for controlling anger and the great gains it brings. Allah says, “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.” (Aal-Imran: 133-134)
4. Knowing that revenge is not the end of the matter but rather the opening of a door to further evil and conflict.
5. Regularly tending to the heart and treating its diseases that drive revenge, such as arrogance.
6. Reminding oneself of the desire for what is with Allah, not immediate punishment.
7. Accustoming the tongue to the remembrance of Allah always, and during anger, seeking refuge with Allah from the accursed devil, and changing one's physical position; “If you are standing, sit down, and if you are sitting, lie down. It is recommended to perform wudo’ with cold water, for anger is from fire, and fire is extinguished by water.” ⁽⁵⁾

Finally, the Muslim community is pure, clean, united, and loving. It is not permissible to respond to an offense with a greater offense or even a similar one. Rather, it is responded to either with the necessary disciplinary punishment to correct the offender so they do not repeat it, or with forgiveness and forbearance if there was no intent or premeditation of harm, and as long as there is the ability to respond. The desired forgiveness is that which is done when capable, not the forbearance of the oppressed who cannot take their right kindly or otherwise. A Muslim is noble and merciful at the same time, not accepting humiliation, nor oppression, nor being a wrongdoer under any pretext.

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(1) Madarij As-Salikin (2/303).

(2) Reported by Al-Bukhari in Al-Adab Al-Mufrad.

(3) Fayd Al-Qadir by Al-Manawi (6/267).

(4) At-Tahrir wa At-Tanwir (24/292).

(5) Mau'idhat Al-Mu'minin min Ihya' Ulum Ad-Din by Al-Qasimi, p. 208.

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