Surah Jathiyah ayat 14 Tafsir Quran 45:14

﴿قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ﴾
[ الجاثية: 14]

45:14 Say, [O Muhammad], to those who have believed that they [should] forgive those who expect not the days of Allah so that He may recompense a people for what they used to earn.

Tell those who believe to forgive those who do not anticipate those who do not fear the days of God the events which He precipitates that is to say forgive the disbelievers the harm which they have caused you — this was before the command to struggle against them had been revealed — that He God may requite a variant reading for li-yajziya has li-najziya ‘that We may requite’ a people for what they used to earn when they used to forgive disbelievers the harm which they did.

Say O Muhammad to those whose hearts reflect the image of religious and spiritual virtues to forgive and give up resentment against those who do not expect with desire nor desire with expectation the days when Allah requites like for like and repays a people with what is commensurate with their deeds

The Subjugation of the Sea, etc., is among Allah's Signs Allah the Exalted mentions some of the favors He gave to His servants, such as subjecting the sea for their service, لِتَجْرِىَ الْفُلْكُ فِيهِ بِأَمْرِهِ ( that ships may sail through the sea by His command, ) i.e., of Allah the Exalted, Who ordered the sea to carry ships, وَلِتَبْتَغُواْ مِن فَضْلِهِ ( and that you may seek of His bounty, ) in commercial and business transactions, وَلَعَلَّكُمْ تَشْكُرُونَ ( and that you may be thankful. ) for earning various provisions brought to you from far away provinces and distant areas through the sea.
Allah the Exalted said, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ ( And has subjected to you all that is in the heavens and all that is on the earth; ) the stars, the mountains, the seas, the rivers and all that you use for your benefit; these are all from His favor, kindness and bounty.
Allah's statement next, جَمِيعاً مِّنْهُ ( it is all from Him. ) Alone without partners in giving any of it.
Allah the Exalted said in another Ayah, وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْـَرُونَ ( And whatever of blessings you have, it is from Allah.
Then, when harm touches you unto Him you cry aloud for help. ) ( 16:53 ) Ibn Jarir recorded that Al-`Awfi reported that Ibn `Abbas said about Allah's statement, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ جَمِيعاً مِّنْهُ ( And has subjected to you all that is in the heavens and all that is on the earth; it is all from Him. ) "Everything is from Allah, and that is a Name from His Names.
So it all comes from Him without rivals to dispute His authority; surely, this fact is completely certain." Allah said. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ( Verily, in it are signs for a people who think deeply. ) The Command to be Patient with the Harm of Idolators Allah's saying; قُل لِّلَّذِينَ ءَامَنُواْ يَغْفِرُواْ لِلَّذِينَ لاَ يَرْجُونَ أَيَّامَ اللَّهِ ( Say to the believers to forgive those who hope not for the Days of Allah, ) means, let the believers forgive the disbelievers and endure the harm that they direct against them.
In the beginning of Islam, Muslims were ordered to observe patience in the face of the oppression of the idolators and the People of the Scriptures so that their hearts may incline towards Islam.
However, when the disbelievers persisted in stubbornness, Allah legislated for the believers to fight in Jihad.
Statements of this meaning were collected from `Abdullah bin `Abbas and Qatadah.
Mujahid said about Allah's statement, لاَ يَرْجُونَ أَيَّامَ اللَّهِ ( those who hope not for the Days of Allah, ) "They do not appreciate Allah's favors." Allah said, لِيَجْزِىَ قَوْماً بِمَا كَانُواْ يَكْسِبُونَ ( that He may recompense people, according to what they have earned. ) meaning, if the believers forgive the disbelievers in this life, Allah will still punish the disbelievers for their evil in the Hereafter.
Allah's statement next, مَنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ ( Whosoever does a good deed, it is for himself, and whosoever does evil, it is against (himself ).
Then to your Lord you will be made to return.) meaning, you will all return to Allah on the Day of Resurrection, when you and your actions will be displayed before Him.
Then, He will recompense you for your deeds, good for good and evil for evil. وَلَقَدْ ءَاتَيْنَا بَنِى إِسْرَءِيلَ الْكِتَـبَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَـهُمْ مِّنَ الطَّيِّبَـتِ وَفَضَّلْنَـهُمْ عَلَى الْعَـلَمينَ - وَءاتَيْنَـهُم بَيِّنَـتٍ مِّنَ الاٌّمْرِ فَمَا اخْتَلَفُواْ إِلاَّ مِن بَعْدِ مَا جَآءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِى بِيْنَهُمْ يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ - ثُمَّ جَعَلْنَـكَ عَلَى شَرِيعَةٍ مِّنَ الاٌّمْرِ فَاتَّبِعْهَا وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ لاَ يَعْلَمُونَ

(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

Say, [O Muhammad], to those who have meaning

*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-AIlah 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 who we have translated it: "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: ( I ) "That the believers should pardon the excesses of this wicked group so that AIlah 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 tatter'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 one's 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.

 

The Subjugation of the Sea, etc., is among Allah's Signs Allah the Exalted mentions some of the favors He gave to His servants, such as subjecting the sea for their service, لِتَجْرِىَ الْفُلْكُ فِيهِ بِأَمْرِهِ ( that ships may sail through the sea by His command, ) i.e., of Allah the Exalted, Who ordered the sea to carry ships, وَلِتَبْتَغُواْ مِن فَضْلِهِ ( and that you may seek of His bounty, ) in commercial and business transactions, وَلَعَلَّكُمْ تَشْكُرُونَ ( and that you may be thankful. ) for earning various provisions brought to you from far away provinces and distant areas through the sea.
Allah the Exalted said, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ ( And has subjected to you all that is in the heavens and all that is on the earth; ) the stars, the mountains, the seas, the rivers and all that you use for your benefit; these are all from His favor, kindness and bounty.
Allah's statement next, جَمِيعاً مِّنْهُ ( it is all from Him. ) Alone without partners in giving any of it.
Allah the Exalted said in another Ayah, وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْـَرُونَ ( And whatever of blessings you have, it is from Allah.
Then, when harm touches you unto Him you cry aloud for help. ) ( 16:53 ) Ibn Jarir recorded that Al-`Awfi reported that Ibn `Abbas said about Allah's statement, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ جَمِيعاً مِّنْهُ ( And has subjected to you all that is in the heavens and all that is on the earth; it is all from Him. ) "Everything is from Allah, and that is a Name from His Names.
So it all comes from Him without rivals to dispute His authority; surely, this fact is completely certain." Allah said. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ( Verily, in it are signs for a people who think deeply. ) The Command to be Patient with the Harm of Idolators Allah's saying; قُل لِّلَّذِينَ ءَامَنُواْ يَغْفِرُواْ لِلَّذِينَ لاَ يَرْجُونَ أَيَّامَ اللَّهِ ( Say to the believers to forgive those who hope not for the Days of Allah, ) means, let the believers forgive the disbelievers and endure the harm that they direct against them.
In the beginning of Islam, Muslims were ordered to observe patience in the face of the oppression of the idolators and the People of the Scriptures so that their hearts may incline towards Islam.
However, when the disbelievers persisted in stubbornness, Allah legislated for the believers to fight in Jihad.
Statements of this meaning were collected from `Abdullah bin `Abbas and Qatadah.
Mujahid said about Allah's statement, لاَ يَرْجُونَ أَيَّامَ اللَّهِ ( those who hope not for the Days of Allah, ) "They do not appreciate Allah's favors." Allah said, لِيَجْزِىَ قَوْماً بِمَا كَانُواْ يَكْسِبُونَ ( that He may recompense people, according to what they have earned. ) meaning, if the believers forgive the disbelievers in this life, Allah will still punish the disbelievers for their evil in the Hereafter.
Allah's statement next, مَنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ ( Whosoever does a good deed, it is for himself, and whosoever does evil, it is against (himself ).
Then to your Lord you will be made to return.) meaning, you will all return to Allah on the Day of Resurrection, when you and your actions will be displayed before Him.
Then, He will recompense you for your deeds, good for good and evil for evil. وَلَقَدْ ءَاتَيْنَا بَنِى إِسْرَءِيلَ الْكِتَـبَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَـهُمْ مِّنَ الطَّيِّبَـتِ وَفَضَّلْنَـهُمْ عَلَى الْعَـلَمينَ - وَءاتَيْنَـهُم بَيِّنَـتٍ مِّنَ الاٌّمْرِ فَمَا اخْتَلَفُواْ إِلاَّ مِن بَعْدِ مَا جَآءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِى بِيْنَهُمْ يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ - ثُمَّ جَعَلْنَـكَ عَلَى شَرِيعَةٍ مِّنَ الاٌّمْرِ فَاتَّبِعْهَا وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ لاَ يَعْلَمُونَ

( Tell ) O Muhammad ( those who believe ) ’Umar and his fellow believers ( to forgive those who hope not for ) those who fear not ( the days of Allah ) the torment of Allah, the reference here is to the people of Mecca; ( in order that He may requite folk ) i.e. ’Umar and his fellow believers ( what they used to earn ) what they used to do of good deeds. This forgiveness relates to the period before the migration to Medina. They were later commanded to fight the disbelievers.

Say (O Muhammad SAW) to the believers to forgive those who (harm them and) hope not for the Days of Allah (i.e. His Recompense), that He may recompense people according to what they have earned (i.e. to punish these disbelievers, who harm the believers).

Page 500 English transliteration