the cause of truth?”

The answer is: Whenever his conduct undermines the cause of truth, the right at stake belongs to Allah and His Messenger. He should therefore be dealt with as others in comparable circumstances, even if he has caused no harm to the one who enjoins right and forbids wrong. The course that best serves the interests recognized by the Sharia varies: sometimes it is fighting, sometimes making a truce, and sometimes refraining from fighting and making preparations without a truce. This case is similar. Yet a person’s own soul makes him think that pardoning someone who has wronged him will embolden that person against him. This is not so. Rather, it is authentically established that the Prophet, may Allah bless him and grant him peace, said:

“There are three things I would swear to: Allah only increases a servant in honor through pardoning; charity never diminishes wealth; and no one humbles himself before Allah without Allah raising him.”

What one should do in this matter is therefore forgo one’s personal right and ensure that Allah’s rights are fulfilled as far as possible. Allah Most High says:

“And those who, when tyranny strikes them, defend themselves.”

Ibrāhīm al-Nakhaʿī said: “They disliked being humiliated, but when they had the power to retaliate, they would pardon.”

Allah Most High says:

“They defend themselves.”

He praises them for their resolve to defend the truth and their zeal for it. They are not like those who pardon out of helplessness and humiliation; rather, that is something for which a person is blameworthy. What is praiseworthy is pardoning when one has the power to retaliate, while fulfilling one’s duty to uphold the truth—not neglecting the rights of Allah and the rights of people. And Allah Most High knows best.