The act of pardoning is virtuous, but sometimes it requires careful consideration in certain situations

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abdullah Bin Amr Ibn Al-Aas, may Allah be pleased with him and his father, said: The Prophet, peace and blessings of Allah be upon him, said: “Be merciful to others and you will receive mercy. Forgive others and Allah will forgive you. Woe to the vessels that catch speech (the ears). Woe to those who persist – those who consciously persist upon what they commit (sin) whilst they know”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: “Be merciful to others and you will receive mercy”- Meaning, be merciful to yourselves and others. The one who is merciful to himself by performing acts of obedience to Allah, abandoning disobedience to Allah and restraining himself from Allah’s punishment, shows mercy to another person in that which contains one’s wellbeing, aids him, and fulfills his needs, then indeed Allah, The Blessed and Exalted, will show him mercy because recompense is given in accordance to the good deed, and vice versa. This is because the understanding behind this statement, “Be merciful to others and you will receive mercy” comprises an affair and its answer, which is that the one who does not show mercy to the people will not be shown mercy. In another hadith, (the Prophet said), “Those who are merciful will be shown mercy by the Most Merciful. Show mercy to those on earth, and the One above the heavens will show you mercy”.

“Forgive others and Allah will forgive you”. The intent behind the word Maghfirah in this hadith is to overlook the mistake of the one who commits a mistake. Whoever wrongs you through speech or deed, and then approaches you with an apology and (desires to) free himself from it, then indeed pardon him and do not be harsh towards him, whilst you hope that – behind such pardon- Allah will pardon you and forgive you your sin because you did good to one of His servants, pardon him, solve the problem and relinquished your rights, and Allah is more worthy that you do that for His Sake, so that He pardons you, forgives you your sin, conceal your shortcomings and makes your affair easy. [1]

Allah, The Exalted, said:
فمن عفا وأصلح فأجره على الله

“But whoever forgives and makes reconciliation, his reward is due from Allah”. [Ash-Shura 40]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Pardon is not (considered) good unless (accompanied) by reconciliation. If an individual is known for their wrongdoing, rebelliousness, and transgression against Allah’s servants, it is better not to forgive him and to seek after one’s rights. This is because if you pardon, his evil will increase. As for if the individual who has wronged you is a person who does not commit much wrong and transgression, and the offense is an isolated incident, then, in this case, it is better to pardon. [2]

The Imam also stated: Pardon may (sometimes) be a cause for an increase in transgression and animosity; (sometimes) may be a cause to end to it, and it may be that the transgressor neither increase (in transgression) nor lessen it. If (a pardon) would cause an increase in transgression, then in this case it is blameworthy and maybe forbidden. For example, pardoning a criminal who subsequently commits another crime, and another crime or a greater one, then in this case, the one who pardoned is not praised. It may be that pardon ends transgression, as the (wrongdoer) may feel ashamed and say: “This person who has pardoned me, it is not possible that I transgress against Allah’s servants”. Thus he feels ashamed of being from the transgressors. In this case, we say that the pardon is praiseworthy, required, and may (even) be obligatory. If the pardon neither results in an increase (in transgression) nor a fault (flaw), it is better (to pardon) due to Allah’s statement:

[وأن تعفوا أقربُ للتقوى – And to forego and that is nearer to (piety, righteousness). [Al-Baqarah 237] [3]

“Woe to the vessels that catch speech”. This contains a warning to one who hears the truth but is heedless. It enters one of his ears and exits the other and he does not benefit from it. “Woe to those who persist, those who consciously persist upon what they commit, whilst they know”. They are those who persist in a sin while knowing that it is a sin. Allah rebuked them because they persist in sin and they do not fear, unlike the (true) believers because Allah described them saying:

وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [Surah Aal Imraan. Aayah 135] [4]

[1] An Excerpt from at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/63-64

[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=213449 [paraphrased]

[3]https://www.alathar.net/home/esound/index.php?op=codevi&coid=125647#:~:text=%D8%AB%D8%A7%D9%84%D8%AB%D8%A7%20%3A%20%D8%A5%D8%B0%D8%A7%20%D9%83%D8%A7%D9%86%20%D8%A7%D9%84%D8%B9%D9%81%D9%88%20%D9%84%D8%A7,%D9%87%D9%86%D8%A7%20%D8%A8%D9%8A%D9%86%20%D8%A7%D9%84%D8%B9%D9%81%D9%88%20%D9%88%D8%A7%D9%84%D9%82%D8%AF%D9%8A%D8%B1%D8%8C%20%D9%84%D8%A3%D9%86 paraphrased

[4] An Excerpt from at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/63-64