Transliteration:( Qul lillazeena aamanoo yaghfiroo lillazeena laa yarjoona ayyaamal laahi liyajziya qawmam bimaa kaanoo yaksiboon )
"Tell the believers to forgive those who do not fear the days [24] fixed by Allah so that He may award [25] the people for their deeds."
This means: Instruct the believers to patiently endure the harm caused by the infidels and hypocrites, without retaliating against them.
Reason for Revelation:
During the Battle of Bani Mustaliq, the Muslim army camped at the Well of Marcesce, where Abdullah bin Ubay, the leader of the hypocrites, was also present.
He sent his slave to fetch water, but when delayed, the slave explained that Hazrat Umar (may Allah be pleased with him) was present and would not allow anyone to draw water until the bags of the Holy Prophet ﷺ and Hazrat Abu Bakr (may Allah be pleased with him) were filled.
Upon hearing this, the wretched hypocrite spoke derogatorily about the Holy Prophet ﷺ and Hazrat Abu Bakr.
When Hazrat Umar came to know of it, he intended to kill Ibn Ubay, but this verse was revealed in response—ordering restraint (Tafseer Roohul Ma‘ani, Khazainul Irfaan).
There are other narrations too. Note that this verse is Madinite in origin.
This means that your patience and tolerance may serve as a cause for depriving the infidels and hypocrites of any reward for their deeds in the Hereafter. Or, that Allah does not want you to punish them now, but rather, He Himself will punish them fully on the Day of Judgement.
The tafsir of Surah Jathiya verse 14 by Ibn Kathir is unavailable here.
Please refer to Surah Jathiya ayat 12 which provides the complete commentary from verse 12 through 15.
(45:14) (O Prophet), tell the believers to indulge those who have no fear of any evil days coming upon them from Allah[18] so that Allah may Himself requite them for their deeds.[19]
18. Literally: Who do not except the days of Allah. But in Arabic usage on such occasions, ayyam does not merely mean days but those memorable days in which important historical events may have taken place. For example, the word ayyam-ul-Arab is used for the important events of the history of the Arabs and the major battles of the Arab tribes, which the later generations remember for centuries. Here, ayyam-Allah implies the evil days of a nation when the wrath of Allah may descend on it and ruin it in consequence of its misdeeds. That is: Those who do not fear the coming of evil days from Allah, i.e. those who do not fear that a day will come when they will be called to account for their actions and deeds, and this same fearlessness has made them bold and stubborn in acts of wickedness.
19. The commentators have given two meanings of this verse and the words of the verse admit of both:
(1) That the believers should pardon the excesses of this wicked group so that Allah may reward them for their patience and forbearance and nobility from Himself and recompense them for the persecutions they have suffered for His sake.
(2) That the believers should pardon these people so that Allah may Himself punish them for their persecutions of them.
Some other commentators have regarded this verse as repealed. They say that this command was applicable only till the Muslims had not been permitted to fight. Then, when they were permitted to fight, this command became abrogated. But a careful study of the words of the verse shows that the claim about abrogation is not correct. The word “pardon” is never used in the sense that when a person is not able to retaliate upon another for the latter’s excesses, he should pardon him, but on such an occasion the usual words are patience and forbearance. Instead of them, when the word “pardon” has been used here, it by itself gives the meaning that the believers, in spite of their ability for retaliation, should refrain from retaliating upon the people for their excesses, whom fearlessness of God has made to transgress all limits of morality and humanity. This command does not contradict those verses in which the Muslims have been permitted to fight. Permission to fight pertains to the condition when the Muslim government has a reasonable ground for taking military action against an unbelieving people, and the command concerning forgiveness and pardon pertains to the common conditions in which the believers have to live in contact with a people who are fearless of God and have to suffer persecutions by them in different ways. The object of this command is that the Muslims should keep their moral superiority and should not stoop to the level of the morally inferior people by indulging in disputes and wrangling with them and resort to retaliation for every frivolity. As long as it is possible to respond to an accusation or objection gently and rationally, or to defend oneself against an excess, one should not refrain from this, but when things seem to be crossing these limits, one should hold his peace and entrust the matter to Allah. If the Muslims themselves become involved in a fight or quarrel with them, Allah will leave them alone to deal with them; but if they pardon and forbear, Allah will Himself deal with the wicked people and reward the oppressed ones for their patience.
[1470]- In the Hereafter, where those who forgive will be rewarded and those who earned evil will be punished. This was at the outset of daʿwah (invitation to Allāh) before permission for jihād.
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