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idfaʿ bi-llatī hiya ʾaḥsanu s-sayyiʾata naḥnu ʾaʿlamu bi-mā yaṣifūna
Repel ill [conduct] with that which is the best. We know best whatever they allege.
— Ali Quli Qarai
23Al-Mu’minūnالمؤمنونVerse 96 of 118
The Believers23. Al-Mu’minūnالمؤمنون
Al Mu’minūn
The Believers
MeccanVerse 96 of 118
Surah al-Mu’minun - Verses 96-98
96. “Repel evil with that which is best. We know best what they describe.”
97. “And say: ‘My Lord! I seek refuge in You from the suggestions of Satans, ”
98. “And I seek refuge in You, my Lord, lest they attend me’.”
The Prophet (S) has been taught by Allah and has been called upon to treat the enemies of Islam in the best manner. Evil can be repelled with evil, but this method is not appropriate for a spiritual leader. Thus, the Prophet (S) has been explicitly ordered to behave with this group with moderation, compassion and justice, to repel their evil deeds with indulgence, forgiveness, and goodness, and to answer their unpleasant words with reason and intelligence.
The Noble Qur’an in this holy verse says:
“Repel evil with that which is best...”
“...We know best what they describe.”
The verse means that Allah knows that they aggravated the Prophet (S) with inappropriate deeds, harsh words, and various kinds of persecutions, but he was not commissioned to reciprocate their violence and vilifications in like manner, rather he should respond to their evil deeds against him with good manner which is one of the best ways to awaken the ignorant and those who have been deceived. In addition to this, the Prophet (S) should rely on Allah, as the verse suggests:
“And say: ‘My Lord! I seek refuge in You from the suggestions of Satans, ”
It means that not only should he (S) seek refuge in Allah from the suggestions of Devils, but he should also take refuge in Allah in order to prevent them from coming to him and taking part in his assemblies causing hurt and temptation by their presence. So the next verse says:
“And I seek refuge in You, my Lord, lest they attend me’.”
Note to Some Points
1) The Qur’anic word ‘hamazat’ is the plural form of the word ‘humazah’, meaning intense release, discharge, and stimulation. The Arabic letter ‘hamzah’ is called by the same name because it is articulated with force at the back of the throat.
Some interpreters are of the opinion that the Arabic words ‘hamz’, ‘qamz’ and ‘ramz’ have the same meaning, but ‘ramaz’ is light, ‘qamaz’ is stronger than ‘ramaz’, and ‘hamaz’ is even more so. Regarding the fact that the Arabic word /šayatin/ is plural, it refers to all Satans whether manifest and concealed, man and jinn. In the Commentary by Ali ibn Ibrahim we read that the Imam (as) concerning the meaning of the verse:
“And say: ‘My Lord! I seek refuge in You from the suggestions of Satans, ”
said that it meant that which of the satanic suggestions that enter your heart.3 When the Prophet (S), who is infallible and divinely protected from sin and error, asks for such a thing from Allah, the Almighty, it becomes quite clear to others that this command is even more imperative for those who do not enjoy this infallibility. All believers must seek the protection of Allah, their Owner and Lord, from the evil temptations of devils and that He should not leave them alone on their own. Not only must they not let themselves be tempted by evil suggestions, but also they must not take part in satanic gatherings and assemblies.
Thus, all those who want to follow the Truth must constantly avoid the satanic suggestions and always refuge in Him from this aspect.
2) One of the most effective ways of striving against obstinate and stubborn enemies is to reciprocate their evil with good. This may create an upheaval and revolution in their consciences and this matter causes the wrongdoers in many instances to end up being severely reproached and reprimanded, leading them to abandon their activities.
By studying the biographies of spiritual leaders and the practical method of the Prophet (S) and the immaculate Imams (as), we see that they used to reciprocate the worst offenses some persons committed against them with goodness and they showed kindness towards their oppressors. This behaviour used to bring about a spiritual revolution and upheaval in the souls of their enemies and often led such wicked people back to the Path of Truth. The Holy Qur’an reminds Muslims many times to keep this principle in mind when they find themselves confronted by wrongs done against them and the result of this action is that the severe enemies may become a warm friend.
For example, in verse 34 of Sura Fussilat, No. 41, it says:
“...Repel (an evil deed) with that which is better, then will he between whom and you there was enmity become as though he were a bosom friend.”
However, it must be noted that this command refers to those instances that the enemy does not exploit and misuse it, or counts it as a weakness and becomes bolder because of this command. The meaning of this sentence also is not to yield to the temptations of the enemy. Perhaps because of this very reason, after giving this command in the above verses, the Prophet (S) is immediately ordered to take refuge in Allah from the temptations of Satans and their attendance.
Footnotes