Explanation of the author's statement: "It is recommended that you maintain ties with those who have cut you off, give to those who have deprived you, and pardon those who have wronged you"

The Shaykh :"It is recommended that you maintain ties with those who have cut you off, give to those who have deprived you, and pardon those who have wronged you": Allah is the Greatest. These are great moral qualities.
"That you maintain ties with those who have cut you off" From whom? From relatives, from those whose maintaining of ties with you is obligatory. If they cut you off, maintain ties with them. Do not maintain ties only with those who maintain ties with you, as the Prophet (peace and blessings be upon him) said: This is the one who maintains ties. As for the one who, when his relative maintains ties with him, maintains ties with them, he is merely reciprocating, because he will maintain ties with everyone who maintains ties with him. In this sense, if the farthest person from you maintained ties with you, you would maintain ties with him. But the one who maintains ties is the one who, when his relative cuts off the tie, maintains it with you. A man asked the Prophet (peace and blessings be upon him), and he said: Al-mal is hot embers; you blow them into their mouths. Yes. Meaning, one who supports you. So the people of the Sunnah and the community are recommended to maintain ties with those who have cut you off. And with those who maintain ties with you, do you not maintain ties with them? Yes, a fortiori. And you maintain ties with those who maintain ties with you, because if the one who maintains ties with you is a relative, he has two rights: the right of kinship and the right of reciprocity, as the Prophet (peace and blessings be upon him) said: .
Now, the second: "That you give to those who have deprived you" Those who have deprived you and sought to prevent sustenance from reaching you, so give to them. If you find, for example, a person who envies you and tries to prevent Allah from providing for you, you give to him. Do not say: "By Allah, this person is seeking to deprive me of good, so I will measure out to him two sa' for every sa' he gives," as some people say: "I cannot let him defeat me; I must respond with more than what he gave us." We say: No, give to those who have deprived you.
"And pardon those who have wronged you" Those who have wronged you, meaning those who have diminished your right, either by aggression or by failing to fulfill the obligatory. Wrongdoing revolves around two things: aggression and denial. Either they aggress against you by beating, taking money, or violating your honor, or they deny you by preventing you from your right. The perfection of a person is that he pardons the one who has wronged him.
But pardon is only when one has the ability to take revenge. You are able to take revenge on him, to take revenge on the one who wronged you, either by yourself or through the authorities. But you prefer to pardon and overlook. First: in hope of the forgiveness of Allah (Mighty and Majestic) and His mercy, for whoever pardons and reforms, his reward is with Allah.
Second: to reform the affection between you and your companion, because if you respond to his ill treatment with ill treatment, the ill treatment will continue between you. And if you respond to his ill treatment with good, he will be ashamed and return to being good to you. Allah the Exalted said: He did not say "repel with good," but "with that which is best." So the suddenness, if he is like a close relative, a sincere one in love. So we say: Pardon when able is a characteristic of the people of the Sunnah and the community, but on the condition that the pardon leads to reform. If the pardon includes ill treatment, they are not recommended to do that, because Allah made it a condition, He said: What? Meaning: there was reform in his pardon. As for the one whose pardon includes ill treatment and whose pardon is a cause of ill treatment, here we say: Do not pardon. For example, if one pardons a criminal and his pardon is a cause for this criminal to continue in his criminality, here we say: Do not pardon. And from that, O Eid, from that, if a person became known for reckless driving and lack of care, and every day he would hit someone and they would die, so he hit a person and he died, and his heirs said: "This is a poor man, he has no money and is poor, let us pardon him. 'Have mercy on those on earth, and He in the heavens will have mercy on you.'" Yes. And what do you say? We say: Yes, have mercy on those on earth, but what is your mercy? That you pardon.