—exalted is He—is too generous to recompense him with less than he has given. For He, Most High, says:

“If you lend Allah a goodly loan, He will multiply it for you.” [al-Taghābun: 17]

This view is therefore stronger, and Allah knows best. Mālik’s distinction between liabilities and wrongs rests on the verse he cited: “The blame is only against those who wrong people.” He thus considered it praiseworthy to withhold release from a wrongdoer as a punishment, because this instils fear and deters him from repeating such conduct.

In this world, however, pardoning and overlooking a wrongdoer’s offence is preferable to exacting redress from his person or property, because Allah, Mighty and Majestic, says:

“But whoever pardons and makes amends, his reward is with Allah.” [al-Shūrā: 40]

And He says:

“Those who pardon others—and Allah loves those who do good.” [Āl ‘Imrān: 134]

And He says:

“But whoever patiently endures and forgives—surely that is a matter requiring firm resolve.” [al-Shūrā: 43]

This is not contradicted by His words, Mighty and Majestic:

“And those who, when tyranny afflicts them, defend themselves.” [al-Shūrā: 39]

Although this verse praises someone who exacts his rightful due from the person who wronged him, without overstepping the bounds in seeking redress, and although he is rewarded for the restraint and deterrence this brings about, his reward for pardoning and overlooking the offence is greater. This is shown by the words that follow: “But whoever pardons and makes amends, his reward is with Allah.”

It has also been said that the verse was revealed concerning a polytheist aggressor. The verse may also refer to seeking redress for an offence carrying a prescribed punishment due to Allah that may not be waived. And Allah knows best.

Section
On Enjoining What Is Right and Forbidding What Is Wrong

Enjoining what is right and forbidding what is wrong is obligatory upon every Muslim, subject to three conditions: