Qul lillatheena amanoo yaghfiroo lillatheena la yarjoona ayyama Allahi liyajziya qawman bima (surah Jathiyah: 14)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(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

Qul lillazeena aamanoo yaghfiroo lillazeena laa yarjoona ayyaamal laahi liyajziya qawmam bimaa kaanoo yaksiboon

*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Some other commentators have regarded this verse as repealed.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.