While the concept of forgiveness is deliberated upon by the scholars as mentioned below, let us understand the term Equity. Islam always emphasizes on equity rather than equality:
While the terms equity and equality may sound similar, the implementation of one versus the other can lead to dramatically different outcomes for marginalized people.
Equality means each individual or group of people is given the same resources or opportunities. Equity recognizes that each person has different circumstances and allocates the exact resources and opportunities needed to reach an equal outcome.
“The route to achieving equity will not be accomplished through treating everyone equally. It will be achieved by treating everyone justly according to their circumstances.” —Paula Dressel, Race Matters Institute
Tafsir Ibn e Kathir:
`Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement,
(خُذِ الْعَفْوَ Show forgiveness) "Allah commanded ﴿Prophet Muhammad ﴾ to show forgiveness and turn away from the idolators for ten years. Afterwards Allah ordered him to be harsh with them.' And more than one narration from Mujahid says, "From the ﴿bad﴾ behavior and actions of the people, of those who have not committed espionage.'' And Hashim bin `Urwah said that his father said, "Allah ordered Allah's Messenger to pardon the people for their behavior.'' And in one narration, "pardon what I have allowed you of their behavior.
In Sahih Al-Bukhari it is recorded that Hisham reported from his father `Urwah from his brother `Abdullah bin Az-Zubayr who said; (Show forgiveness) was only revealed about the peoples ﴿bad﴾ character.'' There is a narration from Mughirah from Hisham from his father from Ibn `Umar; and another from Hisham from his father from `A'ishah, both of whom said similarly. And Allah knows best. Ibn Jarir and Ibn Abi Hatim recorded that Yunus said that Sufyan bin `Uyaynah narrated that Umay said, "When Allah, the Exalted and Most Honored, revealed this Ayah,
(Show forgiveness, enjoin Al-`Urf (what is good), and turn away from the foolish) to His Prophet, the Messenger of Allah asked: «مَا هَذَا يَا جِبْرِيل» (`What does it mean, O Jibril) Jibril said, `Allah commands you to forgive those who wronged you, give to those who deprived you, and keep relations with those who cut theirs with you.''' Al-Bukhari said, "Allah said,
(Show forgiveness, enjoin Al-`Urf and turn away from the ignorant). `Al-`Urf', means, righteousness.' Al-Bukhari next recorded from Ibn `Abbas that he said, "`Uyaynah bin Hisn bin Hudhayfah stayed with his nephew Al-Hur bin Qays, who was among the people whom `Umar used to have near him, for `Umar used to like to have the reciters of the Qur'an (who memorized it) near him and would listen to their opinion, regardless of whether they were old or young men. `Uyaynah said to his nephew, `O my nephew! You are close to this chief (`Umar), so ask for permission for me to see him.' Al-Hur said `I will ask him for you,' and he asked `Umar for permission for `Uyaynah to meet him, and `Umar gave him permission. When `Uyaynah entered Umar, he said, `O Ibn Al-Khattab! You neither give to us sufficiently nor rule with justice between us.' `Umar became so angry that he almost punished `Uyaynah. However, Al-Hur said, `O Chief of the Faithful! Allah, the Exalted, said to His Prophet,
(Show forgiveness, enjoin Al-`Urf, and turn away from the foolish) Verily this man (`Uyaynah) is one of the fools!' By Allah, `Umar did not do anything after he heard that Ayah being recited, and indeed, he was one who adhered to the Book of Allah, the Exalted and Most Honored.'' Al-Bukhari recorded this Hadith. Some scholars said that people are of two kinds, good-doer, so accept his good doing and neither ask him more than he can bear nor what causes him hardship. The other kind is the one who falls in shortcomings, so enjoin righteousness on him. If he still insists on evil, becomes difficult and continues in his ignorance, then turn away from him, so that you're ignoring him might avert his evilness. Allah said in other instances,
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
(Repel evil with that which is better. We are best acquainted with the things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.') [23:96-98] and,
وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(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. But none is granted it (the above quality) except those who are patient -- and none is granted it except the owner of the great portion in this world.) [41:34-35] in reference to the advice contained in these Ayat,
Yusuf Ali explains the above quoted verse in the following words:
Allah comforts the Prophet and directs his mind to three precepts: (1) to forgive injuries, insults, and persecution; (2) to continue to declare the faith that was in him, and not only to declare it, but to act up to it in all his dealings with friends and foes; (3) to pay no attention to ignorant fools, who raised doubts or difficulties, hurled taunts or reproaches, or devised plots to defeat the truth: they were to be ignored and passed by, not to be engaged in fights and fruitless controversies, or conciliated by compromises.
Muhammad Asad Explanation:
Lit., "accept what is easily forthcoming [from man's nature]". According to Zamakhshari, khudh al-'afw means: "Accept what comes easily to thee [or "what is willingly accorded to thee"] of the doings and the nature of men, and make things easy [for them], without causing them undue hardship (kulfah); and do not demand of them efforts that may be too difficult for them." This interpretation - which has been adopted by many other classical commentators as well - is based on the identical explanation of the phrase khudh al 'afw by 'Abd Allah ibn az-Zubayr and his brother 'Urwah (Bukhari), as well as by 'A'ishah and, in the next generation, by Hisham ibn 'Urwah and Mujahid (see Tabari, Baghawi and Ibn Kathir). Thus, in accordance with the Qur'anic statements that "man has been created weak" (4:28) and that "God does not burden any human being with more than he is well able to bear" (2:286, 6:152, 7:42, 23:62), the believer is admonished to make due allowance for human nature and not to be too harsh with those who err. This admonition is the more remarkable as it follows immediately upon a discourse on the most unforgivable of all sins - the ascribing of divine powers or qualities to anyone or anything but God.
"The ignorant ones" - i.e., those who willfully remain deaf to moral truths, and not those who are simply unaware of them.
Tafsir Qur'an Wiki:
The first directive given in this passage is to make allowances for the weaknesses of human beings and accept what is decent and easy from them. The Prophet is instructed not to require perfection or expect a very high standard of morality. He should overlook their shortfalls and weaknesses. But all that applies in personal matters, not in questions of faith or religious duties.
There can be no overlooking of the essentials of faith or Islamic law. Forbearance can apply in business and personal dealings. Such forbearance is the appropriate attitude to be shown by those who are strong towards people who are weak. God’s Messenger (peace be upon him) is a guide and a teacher. Hence, forbearance and forgiveness are appropriate qualities for him.
Indeed, these were distinctive qualities of the Prophet Muhammad. He never showed anger over personal matters. But if something related to the faith made him angry, then his anger was feared by all. All advocates of the divine faith are required to follow the Prophet’s suit. An advocate of the divine message, who inevitably deals with human beings, must be kind and easy, but without being negligent.
“Enjoin the doing of what is right.” This order applies to everything that is clearly good and generally accepted as such by honest people with a sound, uncorrupted nature. When people get used to doing what is good, they become ready to do it voluntarily, feeling that it is no burden. Nothing stops people from doing what is good, like rigidity and complication, particularly in the early days of being aware of their religious duties. In the early stages, they should be given duties that are easy and common to all so that they get used to responding properly. This enables people to get ready for what requires more effort and approach it without difficulty.
“And turn away from those who choose to remain ignorant.” As used here, ignorance may be understood as the opposite of wisdom, or the opposite of knowledge. Both meanings are closely related. Turning away from them is just to ignore them and show how petty all their ignorant actions are. One must not enter into any argument with them because that is a waste of time. Ignoring them altogether may get them to revise their attitude and soften their hearts. Argument, on the other hand, may lead to polarization and stubbornness. Even if it does not soften their hearts, they remain isolated from anyone who is good at heart. The latter will realize that the advocates of the divine message are forbearing, unwilling to enter into a slanging match while ignorant people continue with their stupid attitude. Every advocate of faith should realize the importance of this divine directive, because God knows what influences people and what may get through to them.
