that the person harming him is simply an aggressor against him, and that he may repel his wrongdoing by any means possible. Yet he may be mistaken on both counts: the person harming him may be acting on a mistaken interpretation. Even if that person is committing wrongdoing without any such interpretation, it is not permissible to repel his wrongdoing by means that cause strife within the Muslim community or bring about an evil greater than his wrongdoing. Rather, the wronged person is commanded to be patient in this situation, for it is a trial and a test for him.

The wronged person falls into this only because of his distress and lack of patience, or his limited knowledge and poor judgment. He may suppose that fighting and similar forms of strife will repel the injustice against him, without realizing that they multiply the evil—as indeed happens. His distress may also prevent him from being patient.

Allah—glorified be He—described the leaders as possessing patience and certainty, saying:

“We made them leaders, guiding by Our command, when they were patient and had certainty in Our signs.”
[Surah al-Sajdah 24]

And He said:

“And urged one another to uphold the truth, and urged one another to be patient.”
[Surah al-ʿAsr 3]

For although the wronged person is permitted to repel injustice against himself, according to His saying—exalted be He:

“As for those who defend themselves after being wronged, there is no blame upon them.”
[Surah al-Shūrā 41]

this is subject to two conditions:

First, that he is able to do so.

Second, that he does not transgress.

If he is unable to do so, or if seeking redress leads to further transgression, then it is not