Three Likeable Traits of Believers (Selected verses from Qur'an)

We have been sharing the traits of believers that are most liked by our Lord as stated in many verses of Qur'an. In fact, these traits are numerous, and if combined together, these make a long list. The purpose of many facets of character of believers is to encourage them to do acts that are likeable by Allah and encourage them to remain on the path as enunciated for them by Allah. Those who do so are promised innumerable rewards both in this earthly life and that of the life hereafter.

Today, we share the 134th verse of Surah 3. Al-i'Imran in which three more traits are mentioned:

الَّذِيۡنَ يُنۡفِقُوۡنَ فِى السَّرَّآءِ وَالضَّرَّآءِ وَالۡكٰظِمِيۡنَ الۡغَيۡظَ وَالۡعَافِيۡنَ عَنِ النَّاسِ​ؕ وَاللّٰهُ يُحِبُّ الۡمُحۡسِنِيۡنَ​ۚ‏

(3:134) who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

Let us now see how different exegetes of Qur'an has interpreted this small yet meaningful verse of the Qur'an:

Tafsir Ibn-Kathir: 

(Those who spend (in Allah's cause) in prosperity and in adversity) ﴿3:134﴾, in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah: (Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) [2:274] 

These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allah said,

(who repress anger, and who pardon men;) for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. 

Imam Ahmad recorded that Abu Hurayrah said that the Prophet said, (The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)

This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said: (He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)

With regard to control of anger, Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah said: (Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)

Allah said: (who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. 

Allah then said, (and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. 

This is why Allah said: (verily, Allah loves the Muhsinin (the good-doers)). 

This good conduct is a type of Ihsan [excellence in the religion]. There is a Hadith that reads: 

(I swear regarding three matters: no charity shall ever decrease wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)

Yusuf Ali Explanation: 

Far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time. They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity-or good deeds-is all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults. This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.

Javed Ahmad Ghamidi Explanation:

Ie., in spite of this vastness, a person can buy Paradise by spending in the way of God. Not to mention the fact that this vastness of Paradise is only a parable. Its actual expanse is beyond our imagination.

This is said because generally the rich who have money do not have the heart to spend it; so by scolding those who ask about their wrong attitude they earn punishment instead of reward even for such a generous act.

Tafsir Qur'an Wiki:

The emphasis laid on this characteristic has particular relevance to the Battle of Uĥud. Reference to spending in the sūrah is made several times and in the same way as the repeated condemnation of those who refuse to come forward with their money for the cause of God.

 

They “restrain their anger, and forgive their fellow men.” Fearing God also works in this respect, providing similar motives and leaving similar effects. Anger is a human reaction which is normally combined with or followed by a fit of temper. It is both natural and essential to man. However, it can only be overcome through that higher perception made possible by the positive effects of fearing God and the spiritual strength which man achieves through looking up to horizons which are far superior and more sublime than man’s own needs and interests.

 

Restraining anger is only the first stage; it is not sufficient on its own. A person may restrain his anger but harbour a grudge. His outward fury becomes a deeply- seated, inward rancour. Needless to say, anger and fury are preferable to harbouring grudges and rancour. The Qur’ānic verse emphasises that the God-fearing do not allow their anger to become a grudge. They forgive others and do not harbour any ill feelings. When anger is deliberately restrained it becomes a burden, a fire which burns internally sending its smoke over man’s conscience in order to blur his vision. Forgiveness, however, ensures a release from that burden. It gives peace of heart and conscience, as well as an easy movement in a more sublime world.

 

“God loves the benevolent.” Those who spend their money at times of prosperity and hardship are benevolent. Similarly, those who do not hesitate to forgive others after having been angered by them are also benevolent. The Qur’ānic verse tells us that God loves all who are benevolent. Use of the term “love” here is significant. Its pleasant, friendly, bright and compassionate shades are in perfect harmony with the pleasant and honourable atmosphere of help and forgiveness.

 

Because God loves the benevolent and the good turns they do, those who love God also love to be benevolent. They have the best of all motives. The final comment is, then, not only an inspiring description, it is a statement of fact.

 

The community which enjoys God’s love and, in turn, loves God and in which forgiveness replaces anger and rancour is a strong, brotherly and closely-knit community. We see here how this directive is clearly relevant to both the military battle and to the battle of life. 

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 

• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Yusuf Ali Translation
• Translation Javed Ahmad Ghamidi / Al Mawrid
• Qur'an Wiki
• Verse by Verse Qur'an Study Circle
• Towards Understanding the Quran

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Allah loves those who restrain their anger, and forgive others

Anger is one of the weakest human character, which is more often than not expressed in its utter harshness and loudness. Generally those who are rich or in power get intimidated instantly when they do not see the weaker side bowing to their viewpoint. The instant outburst of anger can some times turns into a very violent expression which may entail physical harm of the weak.

When a person is angry,  he is generally observed to have no control over emotions and logical thinking and sometimes this weakness of man leads him to very a the low state of character. It is for this reason anger management has become a vast subject today and in the corporate world managers and management are given courses on how to suppress and "manage" anger for it may have serious consequences on the growth of business.

There is more stress today on "Assertive Anger" today which means thinking before you speak, being confident in how you say it, yet open and flexible to the 'other side'. It means being patient; not raising your voice; communicating how you are feeling emotionally, and really trying to understand what others are feeling.

Cognizant of this great weakness of man, believers have been cautioned by Allah to restrain their anger and should try their best to forgiving others rather than taking revenge, for which they be ashamed after their anger has subsided.  Remember this was said more than 1400 years ago on which research is being carried out extensively these days. 

We share the 134th verse of  Surah 3. Al-i'Imran which not only focuses on restraining anger, but aslo forgiving others. In fact the verse has three Divine advices to the believers and it is said that Allah loves these good doers: (1) Who spend in the way of Allah both in plenty and hardship, (2) Who restrain their anger, and (3) Who forgive others. 

Let us see its explanation and tafsir:

الَّذِيۡنَ يُنۡفِقُوۡنَ فِى السَّرَّآءِ وَالضَّرَّآءِ وَالۡكٰظِمِيۡنَ الۡغَيۡظَ وَالۡعَافِيۡنَ عَنِ النَّاسِ​ؕ وَاللّٰهُ يُحِبُّ الۡمُحۡسِنِيۡنَ​ۚ‏ 

(3:134) who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

Tafsir Ibn Kathir:

(Those who spend (in Allah's cause) in prosperity and in adversity) in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah,

(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) [2:274] These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. 

Allah said, (who repress anger, and who pardon men;) ﴿3:134﴾ for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. 

Imam Ahmad recorded that Abu Hurayrah said that the Prophet said:

(The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)

(He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)

Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah said, (Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)

Allah said: (who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. 

Allah then said, (and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. 

This is why Allah said, (verily, Allah loves the Muhsinin (the good-doers)).

Yusuf Ali explains that another definition of the righteous (vv. 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they arc in difficulties, for other people may be in difficulties at the same time. They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity-or good deeds-is all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults. This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.

Javed Ahmed Ghamidi notes that (who spend in all circumstances) in spite of this vastness, a person can buy Paradise by spending in the way of God. Not to mention the fact that this vastness of Paradise is only a parable. Its actual expanse is beyond our imagination.

(whether they are in ease or in hardship and [even if they encounter any excesses from those upon whom they spend,] they curb their anger and forgive people) This is said because generally the rich who have money do not have the heart to spend it; so by scolding those who ask on their wrong attitude they earn punishment instead of reward even for such a generous act.

Tafsir Qur'an Wiki:

They “restrain their anger, and forgive their fellow men.” Fearing God also works in this respect, providing similar motives and leaving similar effects. Anger is a human reaction which is normally combined with or followed by a fit of temper. It is both natural and essential to man. However, it can only be overcome through that higher perception made possible by the positive effects of fearing God and the spiritual strength which man achieves through looking up to horizons which are far superior and more sublime than man’s own needs and interests.

 

Restraining anger is only the first stage; it is not sufficient on its own. A person may restrain his anger but harbour a grudge. His outward fury becomes a deeply- seated, inward rancour. Needless to say, anger and fury are preferable to harbouring grudges and rancour. The Qur’ānic verse emphasises that the God-fearing do not allow their anger to become a grudge. They forgive others and do not harbour any ill feelings. When anger is deliberately restrained it becomes a burden, a fire which burns internally sending its smoke over man’s conscience in order to blur his vision. Forgiveness, however, ensures a release from that burden. It gives peace of heart and conscience, as well as an easy movement in a more sublime world.

 

“God loves the benevolent.” Those who spend their money at times of prosperity and hardship are benevolent. Similarly, those who do not hesitate to forgive others after having been angered by them are also benevolent. The Qur’ānic verse tells us that God loves all who are benevolent. Use of the term “love” here is significant. Its pleasant, friendly, bright and compassionate shades are in perfect harmony with the pleasant and honourable atmosphere of help and forgiveness.

 

Because God loves the benevolent and the good turns they do, those who love God also love to be benevolent. They have the best of all motives. The final comment is, then, not only an inspiring description, it is a statement of fact.

 

The community which enjoys God’s love and, in turn, loves God and in which forgiveness replaces anger and rancour is a strong, brotherly and closely-knit community. 

Please listen to very elaborate explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so  that they are able to discuss issues with Non Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Choice of rewards: In this word or the world to come

Man is always impatient. He is always hurrying up for rewards for which he may even adopt short cuts or ways unbecoming. Such are the men who make wrong choices of their lives and choose to earn rewards in this world, completely forgetting that hardships and righteous deeds will too earn them rewards in the world to come. Now it is up to them to choose worldly rewards that are short lived or the permanent rewards in the world to come earned due to their patience, honesty and believe that Allah never lets go someone's sincerity and honesty.

We often see man selling him and his honour for a few dollars more, thus not only earning a bad name but a harsh and seizing punishment in the hereafter. There are men too who elect to live all their lives in hardships and utter poverty, yet never opt for dirty money for they are men of faith and conviction. 

Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life. But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive.

We chosen the 134th verse of Surah 4. An Nisa which gives a choice to earn rewards in the world or the world to come:

مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَالۡاٰخِرَةِ​ ؕ وَكَانَ اللّٰهُ سَمِيۡعًاۢ بَصِيۡرًا

(4:134) He who desires the reward of this world, let him know that with Allah is the reward of this world and also of the World to Come. Allah is All-Hearing, All-Seeing.

In order to urge the Muslims to observe strictly the Commandments concerning justice to women and orphans, Allah has, as usual, in the conclusion (Ivv. 130-134) given a brief but effective address by way of admonition, and has impressed upon the Believers the following things:

• (1) You should never be under the delusion that you can make or mar the fate of any one, and that if you withdraw or withhold your help and support from anyone, that person will become utterly helpless. As a matter of fact, your own fate and the fate of those whom you support, is entirely in the hands of Allah and you alone are not the only means by which He supports His servants or maid servants. The resources of the Owner of the earth and the heavens are vast and limitless and He is also All-Wise and has full power to adopt means for helping anyone He wills.
• (2) Allah has enjoined you, as He always enjoined the communities of the former Prophets, to conduct your affairs with fear of God in your hearts. In this lies your own good and not of God. If you do not carry out these instructions, you can do no harm to Allah but you yourselves will go the way of the former disobedient communities. The Sovereign of the Universe has never stood in need of the people. If you will not behave properly, He will remove you from leadership and appoint another community in your place. And your removal will not in the least diminish anything from the greatness of His Kingdom.
• (3) Allah has in His possession all the benefits and rewards of this world and of the Next World, benefits which are temporary and transitory or permanent and ever-lasting. It is for you to make your choice from among these according to your own capacity and courage. If you are enamored of the temporary good things of this world and are even prepared to sacrifice the permanent blessings of the Hereafter, Allah will bestow upon you the same here and now, but in that case, you will have no portion in the permanent blessings of the Hereafter. You should not forget that owing to your own lack of capability and lack of courage, you have chosen to acquire only a drop out of the ocean of the blessings of God. Therefore it is better for you to adopt that way of obedience and submission which may enable you to acquire the vast benefits of this world and of the Hereafter.

The concluding words of this piece of admonition, "He hears everything and sees everything", have a very deep significance. As Allah is neither deaf nor blind, He makes a fine distinction between the good and the bad in the distribution of His blessings. He is fully aware of what is happening in the universe over which He is ruling and of the capabilities, efforts and intentions of everyone. Therefore, one who is disobedient to Him, should not expect those blessings which He has reserved for those who are obedient to Him.

Tafsir Ibn-Kathir: 

The verse means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. 

As Allah said, (But of mankind there are some who say: "Our Lord! Give us in this world!'' and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!'' For them there will be allotted a share for what they have earned),

• (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward), and(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like) until,(See how We prefer one above another (in this world)). So Allah said here,
• (And Allah is Ever All-Hearer, All-Seer.)

Javed Ahmad Ghamidi Explanation:

This verse has some suppressions which I have revealed in the translation. ([Because of your vested interests you try to evade the sharī‘ah of God; you should know that] he who wants the reward of this world, it lies with God also; and he who wants the reward of the next world, then with God lies the reward of this world and of the next one as well, and God hears and sees all.)

Imām Amīn Aḥsan Iṣlāḥī has explained them thus:

… In Arabic, one clause of two contrasting clauses is suppressed because the mentioned bears witness to the unmentioned. In my opinion, if the suppressions of this verse are revealed, the discourse would be something to the effect: مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ الۡاٰخِرَةِ ؕ. In the first part, the clause فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا has been suppressed while in the second part the clause وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ has been suppressed. The reason for this suppression is the same as I have indicated earlier: the expressed part points to the suppressed part. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 401)

Qur'an Wiki:

These comments are concluded with a reminder to those who are keen on having a share of the riches of this life that God’s grace is far greater and more bounteous than that. He can give rewards in this life and in the life to come. Those who limit their hopes and ambitions to this world only, can look far beyond to a greater reward in the hereafter which may he given in addition to what God grants them in this life: “If anyone desires the rewards of this world, let him remember that with God are the rewards of this world and those of the life to come. God is indeed All-Hearing, All-Seeing.” (Verse 134)

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allah help us to choose the rewards in the world to come and let us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

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Allah loves those who spend plenty in His way, restrain their anger and forgive others

At many a place in the Qur'an, Allah has described the character traits of a true believers and we have shared some in our earlier posts. Today we share verse 134 of Surah 3. Al-i'Imran which spells out three more character traits of a Muslim:

الَّذِيۡنَ يُنۡفِقُوۡنَ فِى السَّرَّآءِ وَالضَّرَّآءِ وَالۡكٰظِمِيۡنَ الۡغَيۡظَ وَالۡعَافِيۡنَ عَنِ النَّاسِ​ؕ وَاللّٰهُ يُحِبُّ الۡمُحۡسِنِيۡنَ​ۚ‏ 

(3:134) who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers." 

Giving away part of one's wealth is a difficult thing to do for many loves money more than anything. Had man being so generous and giving away and helping others, none would have been poor in this world. But true believes are those who spend in the way of Allah even if they have plenty or are in hardship, yet they give out to others to help them in their destitute. When Muslims migrated from Makkah to Medina, the Muslims of Medina received them with open arms, shared their houses and helped them with food and money so that trey could settle down. This was one of the supreme sacrifice that the Muslims of Medina undertook to help out their brethren. It is for such believers, Allah promises bounties and comforts of Jannah, the Paradise.

“God loves the benevolent.” Those who spend their money at times of prosperity and hardship are benevolent. Similarly, those who do not hesitate to forgive others after having been angered by them are also benevolent. The Qur’ānic verse tells us that God loves all who are benevolent. Use of the term “love” here is significant. Its pleasant, friendly, bright and compassionate shades are in perfect harmony with the pleasant and honourable atmosphere of help and forgiveness.

Because God loves the benevolent and the good turns they do, those who love God also love to be benevolent. They have the best of all motives. The final comment is, then, not only an inspiring description, it is a statement of fact. [2]

Another quality of a believer is the suppression of anger. We all know how instantly most of us lose our temper when wronged or even when our view point is not taken. But those who have firm faith in Allah, control their anger even under trying times and display this superb quality of a true believer for he leave everything to Allah and in return expects a better reward.

They “restrain their anger, and forgive their fellow men.” Fearing God also works in this respect, providing similar motives and leaving similar effects. Anger is a human reaction which is normally combined with or followed by a fit of temper. It is both natural and essential to man. However, it can only be overcome through that higher perception made possible by the positive effects of fearing God and the spiritual strength which man achieves through looking up to horizons which are far superior and more sublime than man’s own needs and interests.

Restraining anger is only the first stage; it is not sufficient on its own. A person may restrain his anger but harbour a grudge. His outward fury becomes a deeply- seated, inward rancour. Needless to say, anger and fury are preferable to harbouring grudges and rancour. The Qur’ānic verse emphasizes that the God-fearing do not allow their anger to become a grudge. They forgive others and do not harbour any ill feelings. When anger is deliberately restrained it becomes a burden, a fire which burns internally sending its smoke over man’s conscience in order to blur his vision. Forgiveness, however, ensures a release from that burden. It gives peace of heart and conscience, as well as an easy movement in a more sublime world. [2]

Forgiving others is one big feat of exemplary character, specially when one himself has been wronged. Under such trying times, if one still forgives the oppressor and embraces him taking him as a fellow brethren, perhaps this the most liked act by Allah.

The community which enjoys God’s love and, in turn, loves God and in which forgiveness replaces anger and rancour is a strong, brotherly and closely-knit community. We see here how this directive is clearly relevant to both the military battle and to the battle of life. [2]

Tafsir Ibn-Kathir: Allah said, while describing the people of Paradise: Those who spend (in Allah's cause) in prosperity and in adversity) in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, are the blessed ones. 

Allah says in another Ayah: (Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) [2:274] 

These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. 

As for those who suppress their anger, Allah says: (who repress anger, and who pardon men;) for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. 

Imam Ahmad recorded that Abu Hurayrah said that the Prophet said: (The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)

This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said: (He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)

Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah said: (Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)

Abu Dawud, At-Tirmidhi and Ibn Majah collected this Hadith, which At-Tirmidhi said was "Hasan Gharib''.

Ibn Marduwyah recorded that Ibn `Umar said that the Messenger of Allah said, (There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Majah also collected this Hadith.

Allah said, (who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. 

Allah then said, (and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard.

This is why Allah said, (verily, Allah loves the Muhsinin (the good-doers)). This good conduct is a type of Ihsan [excellence in the religion]. 

There is a Hadith that reads, (I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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