Transliteration:( Wa laa tastawil hasanatu wa las saiyi'ah; idfa' billatee hiya ahsanu fa'izal lazee bainaka wa bainahoo 'adaawatun ka'annahoo waliyun hameem )
91. This means good and defective beliefs and good and evil deeds are not equal. Good and evil statements are not the same. Good and evil behaviour are not the same. The end result of good things is good and the end result of evil is evil.
Therefore, how can a Prophet and an ordinary person be equal?
92. In your personal matter remove the evil with good anger with patience, ignorance with knowledge an evil treatment of someone with forgiveness. Reply a rude statement with politeness and courtesy.
93 Reason for its Revelation:
The verse was revealed regarding Abu Susat. who had enmity for the Holy Prophet صلى الله عليه و اله و سلم in his heart and would cause harm to him . in spite of this, the Holy Prophet صلى الله عليه و آله وسلم always treated him well so much so that he even married his daughter, Umme Habibah Due to this kindness, Abu Sufyaan became a devoted Companion of the Holy Prophetصلى الله عليه واله وسلم .
The tafsir of Surah Fussilat verse 34 by Ibn Kathir is unavailable here.
Please refer to Surah Fussilat ayat 33 which provides the complete commentary from verse 33 through 36.
37. To understand the full significance of these words, one should keep in view the conditions in which the Prophet (peace be upon him) 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 Prophet (peace be upon him) 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 leveled 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 program 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 Prophet (peace be upon him) 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 are liars and wicked people and are being stubborn for selfish motives. Not to speak of creating dignity and honor 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 left, 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 ill-treats you which kindness and love.
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 mischief. 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.
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