And when the signs of monotheism were known in such a way, it was known from it that He had spread His blessings upon all of His creation, both those who obey Him and those who disobey Him. Through this, the noble morals and praiseworthy actions were known. It was upon the one who turns to Him, who loves Him, to adorn himself with His attributes. He produced His saying addressing the most understanding of His creation and the most obedient to Him, that the commands are indeed for Him, due to the intensity of their obedience, a creation and not an obligation: ﴿Say﴾ meaning: by your saying and your state ﴿to those who have believed﴾ meaning: those who claimed to affirm all that has come to them from Allah: forgive, as a practice of it, whoever has wronged you. And when this matter is at the peak of the demand for kindness towards the wrongdoer, how much more so for pardoning him. It was as if it were an independent reason for turning to him, accepting from him, and turning away from holding the wrongdoer accountable. For that would detract from the perfection of turning to him, while indeed whoever intends to take revenge from him, He is sufficient for him. And whoever does not intend that from him, there is no way to restrain him in any manner, so engaging with him is mere folly. Thus, He alerted to this by making the response to the command His saying: ﴿They should forgive﴾ meaning: they should cover with a complete covering.

And when the wise one is the one who strives his utmost in benefiting himself, and harming the servants of Allah is a cause for expecting His anger from him and a detriment to what is hoped for from His kindness, He said: ﴿to those who﴾ and expressed in the place of "they wronged them" with His saying: ﴿do not hope﴾ meaning: truly and metaphorically. The expression in the place of fear with hope is due to what is in it of attraction, encouragement, affinity, and appealing. And He said after He alerted to that with that expression of great indication: ﴿the days of Allah﴾ meaning: like the occurrences of the greatest king, encompassing the attributes of perfection in the past nations by alternately granting them and then taking away from them. In it is the greatest encouragement for urging forgiveness for the one who is aligned in religion, and a reminder that He does not proceed to harm His servants except for the one who turns away from Him. Thus, his state becomes like that of one who is hopeless of His actions, glorified and exalted is He, in His recompense for the wrongdoer and the doer of good in the days and nights. And He expressed with the noble name as a reminder of what He has of majesty and beauty in dealing with each of them. Ibn Burjan said: And this verse and its like are from the mention of forgetfulness in His saying: ﴿We do not abrogate a verse or cause it to be forgotten﴾ [Al-Baqarah: 106]. And it is not abrogation, but rather it is a ruling that comes and goes according to the ability to take revenge. And such a thing would descend in Mecca while the Muslims were in weakness. And after the migration, the verse of jihad and the command of good was revealed, and this and its like were left inscribed in the Quran for what may occur from the cycles of the days of Allah and from His days, the removal of the people of disbelief, as a reminder for the Muslims to review their affairs and rectify what is between them and their Lord.

And when it is the case that one was punished for his crime in this world, the matter of it falls away from him in the Hereafter. The one who truly has authority over the wrongdoer is Allah, glorified and exalted is He. His allowing the wrongdoer to act is for profound wisdoms that will manifest clearly in the Hereafter. He explained the matter with forgiveness, threatening the wrongdoer and comforting the victim: "So that He may reward"; that is, Allah, in the reading of the majority with the accusative and the subject for the doer. And we, with the greatness we have in the reading of Ibn 'Amir, Hamzah, and Al-Kisai with the 'noon', and Abu Ja'far built it for the object, so the representative of the doer is good or evil by the estimation of the preposition for their reward in this world and in the Hereafter, where the judgment will manifest and the oppression will be clarified.

And when it is that sometimes all wrongdoers are punished, and sometimes some of them are forgiven due to repentance upon them or otherwise, as a favor for other wisdoms, and the oppressed is rewarded for his oppression, for this reason it is said: ﴿a people﴾ meaning: from the wrongdoers, even if they are in the utmost of pride and greatness and tyranny, and from those who are wronged, even if they are in the utmost of weakness. ﴿because of﴾ meaning: because of that which ﴿they were﴾ meaning: in their natures and they manifested it outwardly. ﴿they earn﴾ meaning: they do based on the assumption that it benefits them or because of their earning from good or evil. The essence is that He, the Exalted, says: Turn away from whoever wronged you and entrust your matter to Me; for I do not wrong you nor wrong anyone, and I will surely reward you for your patience. I will reward him for his wrongdoing, and I am capable. The reading of Abu Ja'far indicated the emphasis on the greatness of the doer and that it is known, and the emphasis on what has been established in its place, which is the reward by making it a foundation attributed to him; because its greatness is according to what has been established in its place. The estimation for the act is that it extends to two objects, as He, the Exalted, said: ﴿And He rewarded them for their patience with a garden and silk﴾ [Al-Insan: 12] so that the Greatest King may give the greatest reward of good to the believer and of evil to the disbeliever, a people. Thus, He made the reward like the doer, even if it is an object, just as 'Zayd' was made a doer in 'Zayd died,' even if it is an object in meaning: an indication of the great effect of the act; for there is no escape from it because it is made to be firmly established from the rewarded [the establishment of the rewarded] from his reward and a means of escape by it; because Allah, the Exalted, by the greatness of His power makes the work of man himself a reward for him. Allah, the Exalted, said: ﴿He will reward them according to their description﴾ [Al-An'am: 139] for what they used to do. And it is permissible that the representative of the doer is the pronoun 'those' with regard to its wording, so the meaning would be: He will reward those who believed, people who were strong in standing against them because of their harm to them, and He will make each of them a ransom for each of them from the Fire. And perhaps they saw some of the effects of that in this world. Muslim and Al-Tirmidhi narrated from Abu Huraira, may Allah be pleased with him, that the Messenger of Allah, blessings and peace be upon him, said: 'Charity does not decrease wealth, and Allah does not increase a servant by forgiveness except in honor, and no one humbles himself except that Allah, the Mighty and Majestic, raises him.' And Ahmad and Al-Tirmidhi narrated, and the wording is his, and he said: It is a good and authentic narration from Abu Kabsha Al-Anmari, may Allah be pleased with him, that he heard the Messenger of Allah, blessings and peace be upon him, say: 'Three things I swear to you about and I will tell you a hadith, so preserve it: No servant's wealth decreases from charity, and no servant is wronged by a wrong he endures except that Allah increases him in honor, and no servant opens the door of asking except that Allah opens the door of poverty for him.' - or a word similar to it. Al-Hakim narrated and authenticated its chain, and Al-Mundhiri said: And there is a disconnection from Ubayy ibn Ka'b, may Allah be pleased with him, who said: 'Whoever is pleased to have his building elevated and his ranks raised, let him forgive whoever wronged him, and give to whoever deprived him, and maintain ties with whoever cut him off.'