There are a few people being infallible and immune from any mistake and sometimes intentional in violation of others' rights, and if it is to act according to the principle of vengeance, social conflicts will proceed in a sequential series, and are increasingly intensified, because vindictive attacks are not controllable in view of quality and quantity, and often become more violent.
And supposing that they are controllable and measurable, determination of the degree of first offence is never similar and equal in view of the wrongِdoer and one who has suffered offence. Thus, even if the other party is going to observe equality in quantity and quality during his vindictive attack, still he feels that justice is not observed, and so decides on a new revenge, and so the quarrel is resumed.
The reason why the fire of sedition, war, and quarrel is never extinguished in a lot of tribes and nations in the past and present is that each of them replies the crime of the other with a more vigorous crime, and the battle is progressively continued.
The only thing, which can disconnect this sequential series and extinguish the fire of sedition, is the spirit of forgiveness, pardon and connivance.
It should be mentioned herein that those who cut the series of struggle and conflict through forgiveness and connivance, do not merely serve the other party, but also relieve themselves from the certain losses which they will suffer in the future for continuation of struggle, in addition to understanding a great moral virtue.
Moreover, if we study and note properly, we will see that vengeance has no rational profit for the revenger, save a transitory relief and sometimes an unreal superiority, and he is always waiting for the vengeance of other party, while the soothing effect of forgiveness is much deeper and the spiritual and social excellence caused by it, is a real one.
In the Islamic resources, it is referred to this matter with interesting and delicate phrases, and it is encouraged, and called as one of the most critical Islamic obligations.
Following samples prove this claim:
وَلْیَعْفُوا وَلْیَصْفَحُوا اَلا تُحِبُّونَ اَنْ یَغْفِرَ اللهُ لَکُمْ).
But let them pardon and forgive. Do you not wish that God should forgive you?
Above verse indicates this reality that anyway each of you has committed a sin, and as you like God to forgive your sin, you too should forbear your rights in encounters with your brothers.
Obviously, one who forbears usual vengeance, but remarks the sin of other party through tongue or sulking, has not actually forgiven him. Rather, complete forgiveness is the same forgetting and ignoring completely.
وَ یَسْئَلُونَکَ ماذا یُنْفِقُونَ قُلِ الْعَفْوَ).
They will question thee concerning what they should expend. Say: abundance (forgiveness).
There is an interesting point that expending is not merely concerned with wealth as you ask so much about it. Rather, forgiving one's own rights is more important than financial expending and granting wealth. Certainly, since this forgiveness is against the spirit of seeking vengeance in most people, it is more difficult, while its effect is much more in view of creating discipline and social justice.
This sort of turning from the reply to a question towards another reply is repeatedly observed in Quran, and this is one of the attractive points in Quran that uncommonly it is not bound to the requested question in its replies. Rather, it considers the real requirement of the other party and answers accordingly.
As when it is questioned about the reason for transformation of falcate, instead of replying to it, Quran mentions its advantages and results:
یَسْئَلُونَکَ عَنِ الاَْهِلَّةِ قُلْ هِیَ مَواقِیتُ لِلنّاسِ وَ الْحَجِّ).
They will question thee concerning the new moons. Say: They are appointed times for the people, and the Pilgrimage.
عَنْ رَسُولِ اللهِ (صلى الله علیه وآله) «ثَلاثٌ وَ الَّذِی نَفْسِی بِیَدِهِ لَوْ کُنْتُ حَلاّفاً لَحَلَفْتُ عَلَیْهِنَّ: ما نَقَصَ مالٌ مِنْ صَدَقَة فَتَصَدَّقُوا; وَ لا عَفا رَجُلٌ مَظْلَمَةً یَبْتَغِی بِها وَجْهَ اللهِ اِلاّ زادَهُ اللهُ بِها عِزّاً یَوْمَ الْقِیامَةِ; وَ لا فَتَحَ رَجُلٌ عَلى نَفْسِهِ بابَ مَسْأَلَةِ اِلاّ فَتَحَ اللهُ عَلَیْهِ بابَ فَقْر».
Islam's Prophet S.A. said: By God, Who my soul is on His hand, there are three things that if I was a swearer, I swore by them: no wealth is decreased for alms, so pay alms, no man forgives an injustice for God's satisfaction, unless God increases his dignity at the day of resurrection, and no one opens the door of demand to himself, unless God opens a door of poverty to him.
عَنْ رَسُولِ اللهِ (صلى الله علیه وآله) : «عَلَیْکُمْ بِالْعَفْوِ فَاِنَّ الْعَفْوَ لا یَزِیدُ الْعَبْدَ اِلاّ عِزّاً فَتَعافَوْا یُعِزُّکُمُ اللهُ».
Do not forget forgiveness, because forgiveness increases man's honor. So forgive each other; God shall honor you.
عَنْ الْباقِرِ (علیه السلام) : «النَّدامَةُ عَلَى الْعَفْوِ اَفْضَلُ وَ اَیْسَرُ مِنَ النَّدامَةِ عَلَى الْعُقُوبَةِ».
Regretting for forgiveness is better and easier than regretting for punishment.
عَنْ اَبِی الْحَسَنِ (الرِّضا) (علیه السلام) : «مَا الْتَقَتْ فِئَتانِ قَطُّ اِلاّ نُصِرَ اَعْظَمُهُما عَفْواً».
Imam Reza A.S. said: When two groups confront each other, one who pardons more, will be helped.
As it is observed, victory is introduced as one of the direct effects of forgiveness in these traditions.
Its point may signify that vengeance at the time of having power is usually caused by an animal incentive, and so its exact form is observed in the animals too. But forgiveness and pardon is a sign of personality and a sort of self control, majesty and magnificence of spirit which can outshine the burning flame of anger and vindictive, and therefore the more pardon and forgiveness of individuals indicates their higher value and prestige, and so they will be honored.
Furthermore, vengeance has never succeeded to attract people's respect and or affections towards the avengers, while forgiveness and pardon has a deep effect in attraction of public opinions and provoking affections and feelings in the favor of the pardoner, and this is considered as one of the effective factors in victory.
1- Light sura (24), verse 22
2- Cow sura (2), verse 219
3- Cow sura (2), verse 189
4- Ghazali, Ehyaol Oloum, 182/3
5- Kolini, Kafi 108/2, some narrators of Six Reliable Tradition Collections have mentioned it.
6- The same document
7- The same document
