Good and evil are not alike. Repel evil with what is good. Then you will find your erstwhile enemy like a close. affectionate friend.
And the good deed and the evil deed will never be equal; O listener! Repel the evil deed with a good one, thereupon the one between whom and you was enmity, will become like a close friend.
Not equal are the good deed and the evil deed. Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he were a loyal friend.
But [since] good and evil cannot be equal, repel thou [evil] with something that is better and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend!
Nor can good and evil be equal. Repel thou evil with that which is goodly then behold he between whom and thee there was enmity, will be as though he was a warm friend.
The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.
Good and evil are not equal. Repel evil with good, and the person who was your enemy becomes like an intimate friend.
(O Prophet), good and evil are not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours).
The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend.
The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.
Good and evil [conduct] are not equal. Repel [evil] with what is best. [If you do so,] he between whom and you was enmity, will then be as though he were a sympathetic friend.
Good and evil deeds are not equal. Repel with that which is most just, and see, the one whom there is enmity between you will be as if he were a loyal guide.
And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.
Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends.
And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend.
Wal<u>a</u> tastawee al<u>h</u>asanatu wal<u>a</u> a<b>l</b>ssayyiatu idfaAA bi<b>a</b>llatee hiya a<u>h</u>sanu fai<u>tha</u> alla<u>th</u>ee baynaka wabaynahu AAad<u>a</u>watun kaannahu waliyyun <u>h</u>ameem<b>un</b>
Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend,
Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!
وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
Doing good deeds in obedience to Allah that please Him, and doing evil and committing sins which anger Him, are not equal. Counter with good conduct the evil of the one who does bad to you. If you counter his evil by doing good to him, you will soon find the previous enmity you had between you change, and it will be as if he is now an affectionate close friend.
Doing good deeds in obedience to Allah that please Him, and doing evil and committing sins which anger Him, are not equal. Counter with good conduct the evil of the one who does bad to you. If you counter his evil by doing good to him, you will soon find the previous enmity you had between you change, and it will be as if he is now an affectionate close friend.
<p>وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari)</p><p>Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)</p>
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari)Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)