Quran

The sailing ships are made a sign for (everyone who is steadfast and grateful) because for both cases [steadfastness and gratefulness] there is fear and safety, where fear entails steadfastness and safety entails gratefulness. Ibn Ashur: 25/106.
Question: There is a sign for the steadfast and grateful in the sailing of the ships or being motionless at sea. Why?

Each account has its own appropriate place where it is praised. Pardoning the helpless who admits his fault is a praised action, and the term (forgive) implies it. Retaliation against the opponent who persists in his fault is a praised action, and the term (retaliate) implies it. If these two actions are reversed, they will be denounced, as an Arab poet said:
If you honor the noble one, you gain his loyalty v but if you honor the ignoble, he will bite you. Using leniency when force is needed is harmful v just as using force when leniency is needed. Al-Alusi: 25/66.
Question: How do we reconcile these verses, (And when they are angered, they forgive) and (And those who retaliate fairly when oppressed)?

Part of responding to Allah is establishing prayer and giving zakah, therefore they are mentioned after that, by way of following the mention of something in general terms with something specific, which is indicative of its importance and virtue. Al-Saadi: 760.
Question: Establishing prayer and giving zakah are included within their response to Allah. Why are they mentioned afterward?

Meaning: No one forces his own view with regard to any matter of their common affairs. This can only be a sign of their unity, harmony, mutual love, and perfect mature thinking. When they want to do something that requires discussion and exchange of views, they get together and discuss and examine the issue. Then, once it becomes clear to them what is the best option that will serve the interests of the community, they hasten to take a decision concerning that option. Al-Saadi: 760.
Question: Mutual consultation among Muslims indicates another great matter. What is it?

Pardon means forgiving and reconciling with the person who did wrong. Hence Allah says: (But whoever pardons and makes reconciliation, his reward is with Allah), so, Allah will reward him greatly and abundantly. But if the offender does not deserve to be forgiven and there is a Sharia interest to be served by punishing him, then in that case he is not enjoined to pardon him. Al-Saadi: 760.
Question: Making reconciliation is mentioned after pardoning. Why?

Stating that the reward of the one who forgives is with Allah motivates him to forgive and to treat others as he wants Allah to treat him. Just as he wants Allah to forgive him, let him forgive others, and just as he wants Allah to pardon him, let him pardon others, for the requital matches the deed. Al-Saadi: 760.
Question: The reward for pardon is with Allah. What do we benefit from this fact?

(But whoever pardons and seeks reconciliation, his reward is with Allah), this indicates that pardoning transgressors is better than retaliation because the reward is mentioned for pardon while retaliation is mentioned as a permitted option, (whoever retaliates after being wronged, there is no blame on them). Ibn Juzay: 2/305.
Question: Pardon is better than retaliation. How?