Tafsir of Ash-Shura 42:40

This is an elucidation of what has been granted to the one who takes vengeance. The naming of the second action—which is the retribution—as an "evil act" (sayyi'ah) is said to be for the sake of correspondence (mushakalah). Jarallah said: Both actions are named "evil" because they cause distress to the one upon whom they befall. In this, there is a preservation of the literal meaning of the word, and an indication that vengeance, despite being praiseworthy, is only praiseworthy on the condition that equality is observed—which is difficult. Thus, the context serves as an encouragement to pardon by way of caution.

His saying, the Almighty: (But whoever pardons)—that is, pardons the one who wronged him—(and makes reconciliation)—between himself and the one who is hostile toward him through pardoning and overlooking what was issued from him—(his reward is upon Allah)—He, Majestic and Exalted, shall recompense him with the greatest of rewards. This is an explicit statement of what was hinted at regarding encouragement, and an alert that—even if following the path of caution entails the commendable reconciliation between people, both presently and in the final outcome—it is added as an incentive. The ambiguity of the reward and designating it as a right upon the Great, the Generous, Majestic is His glory, which points to its magnitude, serves to increase the desire for it.

The letter fa (so/then) is used to derive this from the preceding; meaning: if following the path of vengeance is not free from stumbling, then whoever pardons and reconciles is one who travels the path that is safe from stumbling and is praiseworthy in both abodes.

His saying, the Almighty: (Indeed, He does not like the wrongdoers)—those who exceed the limit in taking vengeance—is a completion of that meaning and an explicit declaration of what was implied regarding the difficulty of maintaining the path of equality. It signifies that it is rarely free from aggression and transgression, especially in a state of rage and being consumed by zeal; thus, one becomes included in the group of those whom Allah the Almighty does not love. According to this interpretation, there is no need to consider "whoever pardons..." as a parenthetical clause. Furthermore, even if it were such—that this is linked to "the retribution for an evil act is an evil act the like thereof" as a cause for what is understood from it—the fa does not prevent this, contrary to what is imagined. Many scholars have included those who initiate the evil act [under the category of wrongdoers].