“The recompense of an evil is an evil like it. But whoever pardons and sets matters right, his reward is with Allah. Indeed, He does not love the wrongdoers. And whoever defends himself after having been wronged—there is no blame upon such people. Blame is only upon those who wrong people and commit aggression in the land without right. For them is a painful punishment. But whoever is patient and forgives—indeed, that is among the matters requiring firm resolve.” (40–43)

Allah then mentioned defending oneself, saying: “The recompense of an evil is an evil like it”—He called the recompense an evil (1), although it is not itself evil, because the two resemble one another in outward form. Muqatil said: “It refers to legal retribution for wounds and bloodshed.” (2)

Mujahid and al-Suddi said: “It means replying in kind to offensive speech. If someone says, ‘May Allah disgrace you,’ you say, ‘May Allah disgrace you.’ If he insults you, then insult him in like manner, without exceeding the limits.” (3)

Sufyan ibn Uyaynah said: “I asked Sufyan al-Thawri about His saying, ‘The recompense of an evil is an evil like it.’ He replied: ‘If a man insults you, you insult him; and if he does something to you, you do the same to him.’ But I found no further explanation with him, so I asked Hisham ibn Hujayrah about this verse. He said: ‘When one who has inflicted a wound is subjected to legal retribution, that is what it means; it does not mean that if someone insults you, you insult him in return.’”

Allah then mentioned pardon, saying: “But whoever pardons”—the one who wronged him—“and sets matters right,” through pardon between himself and his wrongdoer, “his reward is with Allah.” Al-Hasan said: “When the Day of Resurrection comes, a herald will call out: ‘Whoever has a reward due to him from Allah, let him stand.’ None will stand except those who pardoned.” He then recited this verse. (4) “Indeed, He does not love the wrongdoers.” Ibn Abbas said: “They are those who initiate wrongdoing.”

“And whoever defends himself after having been wronged”—that is, after the wrongdoer has wronged him—“there is no blame upon such people”: that is, upon those who defend themselves, there is no punishment or censure.

“Blame is only upon those who wrong people”: those who initiate wrongdoing, “and commit aggression in the land without right”: they commit acts of disobedience therein. “For them is a painful punishment.”

“But whoever is patient and forgives,” and thus does not defend himself, “indeed, that”—patience and overlooking the offense—“is among the matters requiring firm resolve”: among those matters most deserving of resolve and determination. Muqatil said: “Among the matters Allah has commanded.” Al-Zajjaj said: “The patient person is granted reward for his patience; and the desire for reward is a more complete motive for firm resolve.”