If one leaves off litigation in this world and forgives, will he receive his right on the Day of Resurrection?
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The Shaykh : No. If he left off litigation for the sake of Allah, then he has not left it off. But if he left it off for the reward with Allah, then he has left it off.
The student: ...
The Shaykh : Yes... will he litigate with his opponent? I am asking you.
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : Did he forgive him in this case?
The student: ...
The Shaykh : Did he forgive him in this case? No, I am asking you now: did he leave it off for litigation with Allah on the Day of Resurrection, or not? Did he forgive him in this case?
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : No, there is no harm. In this case, I see that he should claim his right in this world, or he should leave it to Allah. Because if he claims it in this world and receives his right, the good deeds of the one who wronged him will be safe on the Day of Resurrection, and the punishment in this world will be lighter than the punishment in the Hereafter. In that case, he would be doing him a favor. Or he should leave it for the best, which is forgiveness and waiting for the reward from Allah (Mighty and Majestic).[Ash-Shuraa 42:40] Do you understand now? The situations are three: either he takes his right in this world, or he postpones his right to the Hereafter, or he forgives. The ranks, from the most severe to the lightest, are: we say the most severe is to postpone it to the Hereafter, then to take it in this world, then to forgive. However, forgiveness must be conditioned on it leading to reform. If the forgiveness leads to corruption, such that if we forgive this man, his evil and tyranny increase, then taking the right is better than forgiveness. But if we know that this man will look at the forgiveness with respect and improve his character after that, then there is no doubt that forgiveness is better.
The student: ...
The Shaykh : No, that means if we forgive this man, he will not reform. So postpone his right to the Hereafter, because it is conditioned[Ash-Shuraa 42:40]. But inform him; tell him: "You have wronged me in such and such and such, and I will postpone my right until the Day of Resurrection." Do not let him think that you have forgiven him.
The student: ...
The Shaykh : Yes, that is right, due to the inability [to reform him]. But the praiseworthy forgiveness is forgiveness while having the ability [to punish].
The student: ...
The Shaykh : Yes
The student: ...
The Shaykh : Yes, we say to you: this is your right.
The student: ...
The Shaykh : ... We forgive him, but as Allah (Mighty and Majestic) said[Ash-Shuraa 42:40], if there is reform in the forgiveness. But if this man, if you forgive him for killing his son, for example, goes tomorrow to kill the sons of others, yes.
The student: I seek refuge in Allah from the accursed Shaytan.[Az-Zumar 39:32-33]
The Shaykh : No, you read... yes.
The student: ...
The Shaykh : Yes, you did well, you are being fair.
The student: They have whatever they wish.
The Shaykh : ...
The student:[Az-Zumar 39:34-35]
The Shaykh : Their reward, their reward.
The student:[Az-Zumar 39:35].
The student: ...
The Shaykh : Yes... will he litigate with his opponent? I am asking you.
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : Did he forgive him in this case?
The student: ...
The Shaykh : Did he forgive him in this case? No, I am asking you now: did he leave it off for litigation with Allah on the Day of Resurrection, or not? Did he forgive him in this case?
The student: ...
The Shaykh : Huh?
The student: ...
The Shaykh : No, there is no harm. In this case, I see that he should claim his right in this world, or he should leave it to Allah. Because if he claims it in this world and receives his right, the good deeds of the one who wronged him will be safe on the Day of Resurrection, and the punishment in this world will be lighter than the punishment in the Hereafter. In that case, he would be doing him a favor. Or he should leave it for the best, which is forgiveness and waiting for the reward from Allah (Mighty and Majestic).
but whoever pardons and makes reconciliation - his reward is [due] from Allah
فمن عفا وأصلح فأجره على اللهThe student: ...
The Shaykh : No, that means if we forgive this man, he will not reform. So postpone his right to the Hereafter, because it is conditioned
but whoever pardons and makes reconciliation
فمن عفا وأصلحThe student: ...
The Shaykh : Yes, that is right, due to the inability [to reform him]. But the praiseworthy forgiveness is forgiveness while having the ability [to punish].
The student: ...
The Shaykh : Yes
The student: ...
The Shaykh : Yes, we say to you: this is your right.
The student: ...
The Shaykh : ... We forgive him, but as Allah (Mighty and Majestic) said
but whoever pardons and makes reconciliation
فمن عفا وأصلحThe student: I seek refuge in Allah from the accursed Shaytan.
(32) So who is more unjust than one who lies about Allah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers? (33) And the one who has brought the truth and [they who] believed in it - those are the righteous.
فمن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه أليس في جهنم مثوى للكافرين * والذي جاء بالصدق وصدق به أولئك هم المتقونThe Shaykh : No, you read... yes.
The student: ...
The Shaykh : Yes, you did well, you are being fair.
The student: They have whatever they wish.
The Shaykh : ...
The student:
(34) They will have whatever they desire with their Lord. That is the reward of the doers of good - (35) That Allah may remove from them the worst of what they did and reward them their due
لهم ما يشاءون عند ربهم ذلك جزاء المحسنين * ليكفر الله عنهم أسوأ الذي عملوا ويجزيهم أجرهمThe Shaykh : Their reward, their reward.
The student: