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Nine: If one was harmed for doing an act for the sake of God, for doing
what he has been ordered to do, or ordered to abstain from, it becomes
incumbent on him to observe patience, and it is not for him to seek
revenge, because since he has been harmed for God's sake, his reward
remains with God. For this reason, when the fighters in the path of God
sacrifice their blood and wealth, none of that is insured. Rather, God
has purchased from them their lives and their wealth. Therefore, it is
upon God, not the creation, to pay the price. And if someone demands the
price from the people, God will have no price to pay for him. For
whoever is harmed for God's sake, it is for God to recompense him
with good. Yet, if one is harmed due to some calamity, then one should
blame no one but himself, and doing so would keep him busy from blaming
others who hurt him. And if one is harmed in his wealth then he should
thoroughly prepare himself for perseverance. This is because reclaiming
one's portion in wealth is bitterer than observing patience; for the
one who cannot observe patience with midday heat, rain and snow, along
with the roughness of journeys and the highway robbers, he cannot pursue
a career in business. This is something commonly known amongst people
that the one who sincerely seeks something, his patience over attaining
that thing is recompensed for in accordance with the level of his
sincerity.

Ten: One should remember God's presence with him upon observing
patience, as well as God's love for, and pleasure with him during
patience. Whoever God is with, He averts from him the various types of
harms and troubles, which otherwise cannot be removed by anyone of his
creation. God has said: "Observe patience! For God is surely with
the patient ones"[12] God has also said: "And God loves the
patient ones"[13]

Eleven: One should also remember that patience is half of faith,
therefore, one should not replace the reward for his faith in order to
champion the cause of his self. If he remains patient, he preserves his
faith and protects it from any decrease, for it is up to God to defend
those who believe.

Twelve: One should realise that his patience is a decree from him upon
his own self; an act of domineering and conquering the self. Whenever
the self is overpowered and conquered, it cannot wish to enslave, or
bind the person and throw him into ruin. However, whenever the person
becomes obedient to his self, lends an ear to it and becomes overpowered
by it, his self remains dominant until it finally destroys him, unless
he is saved by God's mercy. If there was not anything in patience
except overpowering one's self and the devil within, it would
suffice. This is when the authority of the heart is manifested, while
its soldiers remain firm; the heart feels happier and stronger and
successfully manages to chase away the enemy.

Thirteen: One should know that if he observes patience, God will most
certainly aid him, for God is the Defender of the patient one. Hence,
one leaves his oppressor unto God's discretion. However, the one who
champions his own cause, God leaves him urtherto his own defence, and
therefore, he remains the only aide to his self. What is the comparison
between the one whose aide is God – the best of all aides; and the
one who has no helper but himself – the most helpless and weakest of
all aides?

Fourteen: His patience and perseverance with those who him would result
in his oppressor desisting from wronging him further, feeling remorse
towards his misdeeds, and begging his pardon, as it would also cause
people to condemn him. He will then return, after wronging him, feeling
embarrassed and remorse over his actions, and in fact, end up becoming
his friend. This is the meaning of God's saying: "Repel the evil
deed with one which is better, then lo! He, between whom and you there
was enmity (will become) as though he was a bosom friend. But none is
granted it save those who are steadfast, and none is granted it save the
owner of great fortune."[14]

Fifteen: It is possible that his revenge and retribution may boost the
evil and strength of his foe, and make him think of further ways to
inflict various harms on the person, as it is witnessed. Hence, if one
were to observe patience and forgive, he would have saved himself from
the increased aggression. An intelligent person does not opt for the
greater of the two harms by averting the lesser. How often has revenge
and retribution resulted in harms which the person is unable to ward
off? How often have lives, status and wealth been lost, which otherwise
would have remained only if one forgave the oppressor?

Sixteen: The one who becomes accustomed to taking revenge and does not
observe patience, it is inevitable that he becomes guilty of wrongdoing.
This is because the self often does not cease at the precise mark of
justice due to it, neither out of knowledge nor will. In some cases it
may be unable to stop at its limits, for anger often leads a person to a
state where one's speech and actions are beyond his comprehension. .
So whilst he was wronged and awaited assistance and honour from God,
instead he become the wrongdoer himself, awaiting God's wrath and
punishment.

Seventeen: The wrong that has been done to him was either to wipe away
his misdemeanours or to raise him in rank. If he were to seek revenge
instead of observing patience, the wrong done to him would neither
efface his sins, nor exalt his status.

Eighteen: His forgiveness and patience is the greatest army he can amass
against his foe. For the one who observes patience and forgives, his
patience and forgiveness would result in the humiliation of his enemy
and further instil in his heart the person's fear and that of the
people. This is because the people would not simply remain silent over
his foe, even if he were to remain silent. However, if the person were
to retaliate, all such gains will be lost. This is why we find many who,
when they insult or harm someone, they would wish that revenge is sought
from them. And if revenge is sought, they feel at ease and forget about
the burden of shame they used to feel.

Nineteen: When one forgives his adversary, his adversary begins to feel
that the one who pardoned him is on a higher level than him, and that he
is the one who profited out of forgiveness. Thus, the adversary does not
cease to view himself of a lower status than him. This is enough of a
virtue and honour for one to forgive.

Twenty: If one were to forgive and pardon, this would have been a virtue
on his part. This virtue would have resulted in another virtue, which
would have resulted in another, and so on. His good deeds would never
cease to increase. For the recompense of a virtue is virtue, just as the
recompense of vice is vice. This may even be a cause for his salvation
and eternal happiness. Yet, if he were to extract revenge and champion
his cause, all of this would be nullified.[15]

Footnotes:
[1] Sahih Muslim

[2] Ibrahim 5, Luqman 31, Saba 19, al-Shura 33

[3] Ahmad, Abu Dawud and al-Nasa'i on the authority of Mu'adh b.
Jabal

[4] Al-Bukhari and Muslim from Ibn Mas'ud

[5] Ibid.

[6] Al-Sajda 24

[7] Al-Hadid 21 and al-Jumu'ah 4

[8] Fussilat 34

[9] Al-Shura 30

[10] Al-Shura 40

[11] Muslim via Abu Hurayra

[12] Al-Anfal 46

[13] Aal `Imran 146

[14] Fussilat 34

[15] The treatise then ends with: `The second principle is
gratitude, and that is to act in obedience to God'