Surah Fussilat ayat 34 Tafsir Quran 41:34

﴿وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ﴾
[ فصلت: 34]

41:34 And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.

And they are not equal the good deed and the evil deed even with respect to their subdivisions because any number of such good deeds are always above any number of the latter. Repel the evil deed with that in other words with that trait which is better such as repelling anger with endurance ignorance with forbearance and the intention to inflict harm with pardon then behold he between whom and you there was enmity will be as though he were a dear friend in other words then your enemy will become like a close friend in terms of his affection for you if you act in such a way alladhī ‘he … whom’ is the subject; ka-annahu ‘as though’ is the predicate; idhā is an adverbial particle for expressing the comparative import.

Nor does a deed crowned with equity and good will compare with a deed tinted with evil and ill - will. Therefore repel what affects you with distaste and aversion by what is morally and spiritually sublime, and there you will find that he who harbours to you enmity and ill - will has come to be as though he were a friend actuated with the feeling of sincerity

The Virtue of calling Others to Allah وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَآ إِلَى اللَّهِ ( And who is better in speech than he who invites to Allah, ) means, he calls the servants of Allah to Him. وَعَمِلَ صَـلِحاً وَقَالَ إِنَّنِى مِنَ الْمُسْلِمِينَ ( and does righteous deeds, and says: "I am one of the Muslims." ) means, he himself follows that which he says, so it benefits him as well as others.
He is not one of those who enjoin good but do not do it themselves, or who forbid evil yet they do it themselves.
He does good and avoids doing evil, and he calls people to their Creator, may He be blessed and exalted.
This is general in meaning and applies to everyone who calls people to what is good and is himself guided by what he says.
The Messenger of Allah ﷺ is the foremost among people in this regard, as Muhammad bin Sirin, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said.
It was also said that what was meant here is the righteous Mu'adhdhin, as it was mentioned in Sahih Muslim:
«الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَة»
( The Mu'adhdhins will be the ones with the longest necks on the Day of Resurrection. )" In As-Sunan it is reported that the Prophet said:
«الْإِمَامُ ضَامِنٌ، وَالْمُؤَذِّنُ مُؤْتَمَنٌ، فَأَرْشَدَ اللهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِين»
( The Imam is a guarantor and the Mu'adhdhin is in a position of trust.
May Allah guide the Imams and forgive the Mu'adhdhin. )" The correct view is that the Ayah is general in meaning, and includes the Mu'adhdhin and others.
When this Ayah was revealed, the Adhan had not been prescribed at all.
The Ayah was revealed in Makkah, and the Adhan was prescribed in Al-Madinah after the Hijrah, when it was shown to `Abdullah bin `Abd Rabbihi Al-Ansari in a dream.
He told the Messenger of Allah ﷺ about it, and he told him to teach it to Bilal, may Allah be pleased with him, who had a more beautiful voice, as we have discussed elsewhere.
So the correct view is that the Ayah is general in meaning, as `Abdur-Razzaq said, narrating from Ma`mar, from Al-Hasan Al-Basri, who recited this Ayah: وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَآ إِلَى اللَّهِ وَعَمِلَ صَـلِحاً وَقَالَ إِنَّنِى مِنَ الْمُسْلِمِينَ ( And who is better in speech than he who invites to Allah, and does righteous deeds, and says: "I am one of the Muslims." ) and said, "This is the beloved of Allah, this is the close friend of Allah, this is the chosen one of Allah, this is the most beloved of the all the people of earth to Allah.
He responded to the call of Allah and called mankind to that to which he had responded.
He did righteous deeds in response and said, `I am one of the Muslims.' This is Allah's Khalifah." Wisdom in Da`wah etc وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ( The good deed and the evil deed cannot be equal. ) means, there is a huge difference between them. ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ ( Repel (the evil ) with one which is better,) means, `when someone does you wrong, repel him by treating him well,' as `Umar, may Allah be pleased with him, said, "There is no better punishment for one who has disobeyed Allah with regard to you, than your obeying Allah with regard to him." فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ ( then verily he, between whom and you there was enmity, (will become ) as though he was a close friend.) means, `if you treat well those who treat you badly, this good deed will lead to reconciliation, love and empathy, and it will be as if he is a close friend to you and he will feel pity for you and be kind to you.' Then Allah says: وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ ( But none is granted it except those who are patient ) meaning, no one accepts this advice and works according to it, except for those who can be patient in doing so, for it is difficult for people to do. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ ( and none is granted it except the owner of the great portion ) means, the one who has a great portion of happiness in this world and in the Hereafter.
`Ali bin Abi Talhah reported that Ibn `Abbas explained this Ayah: "Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated.
If they do this, Allah will save them from the Shaytan and subdue their enemies to them until they become like close friends." وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ( And if an evil whisper from Shaytan tries to turn you away, then seek refuge in Allah. ) means, the devils among men may be deceived by your kind treatment of him, but the devils among the Jinn, when they insinuate their evil whispers, cannot be dealt with except by seeking refuge with the Creator Who gave him power over you.
If you seek refuge with Allah and turn to Him, He will stop him from harming you and bring his efforts to naught.
When the Messenger of Allah ﷺ stood up to pray, he would say:
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»
( I seek refuge in Allah the All-Hearing, All-Knowing, from the accursed Shaytan and his evil insinuations, breath and impurity. )" We have already stated that there is nothing like this in the Qur'an, apart from the passage in Surat Al-A`raf, where Allah says: خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ - وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ ( Show forgiveness, enjoin what is good, and turn away from the foolish.
And if an evil whisper comes to you from Shaytan, then seek refuge with Allah.
Verily, He is All-Hearer, All-Knower. ) ( 7:199-200 ) and the passage in Surat Al-Mu'minun where Allah says: ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ( Repel evil with that which is better.
We are Best-Acquainted with the things they utter.
And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.
And I seek refuge with You, My Lord! lest they should come near me." ) ( 23:96-98 ) وَمِنْ ءَايَـتِهِ الَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ - فَإِنِ اسْتَكْبَرُواْ فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لاَ يَسْـَمُونَ

(41:34) (O Prophet), good and evil are not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours). *37

And not equal are the good deed meaning

*37) To understand the full significance of these words also, one should keep in view the conditions in which the Holy Prophet and, through him, his followers were given this instruction.
The conditions were that the invitation to the Truth was being resisted and opposed with extreme stubbornness and severe antagonism, in which All bounds of morality, humanity and decency were being transgressed.
Every sort of lie was being uttered against the Holy Prophet and his Companions; every kind of evil device was being employed to defame him and to create suspicions against him in the minds of the people; every kind of accusation was being levelled against him and a host of the propagandists were busy creating doubts against him in the hearts; in short, he and his Companions were being persecuted in every possible way because of which a substantial number of the Muslims had been compelled to emigrate from the country.
Then the programme that had been prepared to stop him from preaching was that a hand of the mischievous people was set behind him, who would raise such a hue and cry that no one should be able to hear anything as soon as he opened his mouth to preach his message.
In such discouraging conditions when apparently every way of extending invitation to Islam seemed to be blocked, the Holy Prophet was taught this recipe for breaking the opposition.
First, it was said that goodness and evil are not equal, as if to say: " Although apparently your opponents might have raised a dreadful storm of mischief and evil, as against which goodness might seem absolutely helpless and powerless, yet evil in itself has a weakness which ultimately causes its own destruction.
For as long as man is man, his nature cannot help hating evil.
Not only the companions of evil, even its own upholders know in their hearts that they arc liars and wicked people and arc being stubborn for selfish motives.
Not to speak of creating dignity and honour for them in the hearts of others, it lowers them in their own esteem, and causes their morale to be weakened and destroyed in the event of every conflict.
As against this evil, the good which appears to be utterly helpless and powerless, goes on operating and working and it becomes dominant in the long run.
For, in the first place, the good has a power of its own which wins the hearts and no man however perverted and corrupted, can help esteeming it in his own heart.
Then, when the good and evil are engaged in a face to face conflict and their nature and merits become apparent and known, after a long drawn out struggle, not many people would be Ieft, who would not start hating the evil and admiring the good.
Second, it was said that evil should be resisted not by the mere good but' by a superior good, as if to say: "If a person treats you unjustly and you forgive him, it is the mere good.
The superior good is that you treat the one who iII-treats you wich kindness and lout.
" The result would be that "your worst enemy would become your closest friend," for that is human nature itself.
If you remain quiet in response to an abuse, it will be mere goodness but it will not silence the abuser.
But if you express good wishes for him in response to his abuses, even the most shameless opponent will feel ashamed, and then would hardly ever be able to employ invectives against you.
If a person doesn't miss any opportunity to harm you, and you go on tolerating his excesses, it may well make him even bolder in his mischiefs.
But if on an occasion he gets into trouble and you come to his rescue, he will fall down at your feet, for no mischief can hold out against goodness.
However, it would be wrong to take this general principle in the meaning that every enemy will necessarily become a close friend when you have treated him with the superior good.
There are such wicked people also in the world, whose inimical nature will never change for the better no matter how tolerantly you may overlook their excesses and how benevolently you may react and respond to every evil committed by them.
But such devil-incarnates are as few in the world as the embodiments of goodness are.

 

The Virtue of calling Others to Allah وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَآ إِلَى اللَّهِ ( And who is better in speech than he who invites to Allah, ) means, he calls the servants of Allah to Him. وَعَمِلَ صَـلِحاً وَقَالَ إِنَّنِى مِنَ الْمُسْلِمِينَ ( and does righteous deeds, and says: "I am one of the Muslims." ) means, he himself follows that which he says, so it benefits him as well as others.
He is not one of those who enjoin good but do not do it themselves, or who forbid evil yet they do it themselves.
He does good and avoids doing evil, and he calls people to their Creator, may He be blessed and exalted.
This is general in meaning and applies to everyone who calls people to what is good and is himself guided by what he says.
The Messenger of Allah ﷺ is the foremost among people in this regard, as Muhammad bin Sirin, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said.
It was also said that what was meant here is the righteous Mu'adhdhin, as it was mentioned in Sahih Muslim: «الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَة» ( The Mu'adhdhins will be the ones with the longest necks on the Day of Resurrection. )" In As-Sunan it is reported that the Prophet said: «الْإِمَامُ ضَامِنٌ، وَالْمُؤَذِّنُ مُؤْتَمَنٌ، فَأَرْشَدَ اللهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِين» ( The Imam is a guarantor and the Mu'adhdhin is in a position of trust.
May Allah guide the Imams and forgive the Mu'adhdhin. )" The correct view is that the Ayah is general in meaning, and includes the Mu'adhdhin and others.
When this Ayah was revealed, the Adhan had not been prescribed at all.
The Ayah was revealed in Makkah, and the Adhan was prescribed in Al-Madinah after the Hijrah, when it was shown to `Abdullah bin `Abd Rabbihi Al-Ansari in a dream.
He told the Messenger of Allah ﷺ about it, and he told him to teach it to Bilal, may Allah be pleased with him, who had a more beautiful voice, as we have discussed elsewhere.
So the correct view is that the Ayah is general in meaning, as `Abdur-Razzaq said, narrating from Ma`mar, from Al-Hasan Al-Basri, who recited this Ayah: وَمَنْ أَحْسَنُ قَوْلاً مِّمَّن دَعَآ إِلَى اللَّهِ وَعَمِلَ صَـلِحاً وَقَالَ إِنَّنِى مِنَ الْمُسْلِمِينَ ( And who is better in speech than he who invites to Allah, and does righteous deeds, and says: "I am one of the Muslims." ) and said, "This is the beloved of Allah, this is the close friend of Allah, this is the chosen one of Allah, this is the most beloved of the all the people of earth to Allah.
He responded to the call of Allah and called mankind to that to which he had responded.
He did righteous deeds in response and said, `I am one of the Muslims.' This is Allah's Khalifah." Wisdom in Da`wah etc وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ( The good deed and the evil deed cannot be equal. ) means, there is a huge difference between them. ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ ( Repel (the evil ) with one which is better,) means, `when someone does you wrong, repel him by treating him well,' as `Umar, may Allah be pleased with him, said, "There is no better punishment for one who has disobeyed Allah with regard to you, than your obeying Allah with regard to him." فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ ( then verily he, between whom and you there was enmity, (will become ) as though he was a close friend.) means, `if you treat well those who treat you badly, this good deed will lead to reconciliation, love and empathy, and it will be as if he is a close friend to you and he will feel pity for you and be kind to you.' Then Allah says: وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ ( But none is granted it except those who are patient ) meaning, no one accepts this advice and works according to it, except for those who can be patient in doing so, for it is difficult for people to do. وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ ( and none is granted it except the owner of the great portion ) means, the one who has a great portion of happiness in this world and in the Hereafter.
`Ali bin Abi Talhah reported that Ibn `Abbas explained this Ayah: "Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated.
If they do this, Allah will save them from the Shaytan and subdue their enemies to them until they become like close friends." وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ( And if an evil whisper from Shaytan tries to turn you away, then seek refuge in Allah. ) means, the devils among men may be deceived by your kind treatment of him, but the devils among the Jinn, when they insinuate their evil whispers, cannot be dealt with except by seeking refuge with the Creator Who gave him power over you.
If you seek refuge with Allah and turn to Him, He will stop him from harming you and bring his efforts to naught.
When the Messenger of Allah ﷺ stood up to pray, he would say: «أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه» ( I seek refuge in Allah the All-Hearing, All-Knowing, from the accursed Shaytan and his evil insinuations, breath and impurity. )" We have already stated that there is nothing like this in the Qur'an, apart from the passage in Surat Al-A`raf, where Allah says: خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ - وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ ( Show forgiveness, enjoin what is good, and turn away from the foolish.
And if an evil whisper comes to you from Shaytan, then seek refuge with Allah.
Verily, He is All-Hearer, All-Knower. ) ( 7:199-200 ) and the passage in Surat Al-Mu'minun where Allah says: ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ( Repel evil with that which is better.
We are Best-Acquainted with the things they utter.
And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.
And I seek refuge with You, My Lord! lest they should come near me." ) ( 23:96-98 ) وَمِنْ ءَايَـتِهِ الَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ - فَإِنِ اسْتَكْبَرُواْ فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لاَ يَسْـَمُونَ

( The good deed ) the call to Allah’s divine Oneness by the Prophet ( pbuh ) ( and the evil deed are not alike ) and the call to idolatry by Abu Jahl are not alike; it is also said that this means: the testimony that there is no deity save Allah and ascribing partners to Allah are not alike. ( Repel ) O Muhammad, lest he tries, ( the evil deed ) idolatry from Abu Jahl ( with one which is better ) with " there is no deity save Allah " ; it is also said that this means: repel evil from Abu Jahl with that which is better, i.e. with good words, greetings and kindness, if you do that ( then lo! he, between whom and thee there was enmity ) regarding religion, i.e. Abu Jahl ( (will become ) as though he was a bosom friend) as though he is of the same religion or a close relative.

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.

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