Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.

Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.

The Moderate decision between forgiveness and revenge

Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.

Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.