Surah Aal-i-Imraan (3) — Ayah 134
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {وَ الْكٰظِمِيْنَ الْغَيْظَ:} Their second quality is that instead of being overcome by anger, they control it. The Messenger of Allah (peace be upon him) said: “A strong man is not the one who overcomes others in wrestling, but the strong man is the one who controls himself at the time of anger.” [ بخاری، الأدب، باب الحذر من الغضب: ۶۱۱۴، عن أبی ہریرۃ رضی اللہ عنہ ]
Abu Hurairah (may Allah be pleased with him) narrates that a man said to the Prophet (peace be upon him): “Advise me.” The Prophet (peace be upon him) said: [ لاَ تَغْضَبْ ] “Do not get angry.” He repeated his request several times, and the Prophet said: [ لاَ تَغْضَبْ ] “Do not get angry.” [ بخاری، الأدب، باب الحذر من الغضب : ۶۱۱۶۔ ترمذی : ۲۰۲۰ ]
➌ {وَ الْعَافِيْنَ عَنِ النَّاسِ:} This is, in fact, the necessary requirement of swallowing anger. The Messenger of Allah (peace be upon him) said: “There are three things upon which I swear: charity does not decrease wealth, Allah only increases the honor of a servant who forgives, and whoever humbles himself for Allah, Allah raises him.” [مسلم، البر والصلۃ، باب استحباب العفو : ۲۵۸۸۔ عن أبی ہریرۃ رضی اللہ عنہ۔ ترمذی: 2325 ] And this is the station of ihsan, and Allah loves the doers of good.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
134. 2 That is, when anger provokes them, they swallow it, meaning they do not act upon it, and they forgive those who do wrong to them.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[119] If one reflects on the arrangement of the Quranic verses, it becomes clear that whenever Allah Almighty mentions Hell, He also mentions Paradise alongside it, and vice versa. Similarly, if the causes of entering Hell are mentioned somewhere, then, in the same context, the causes of entering Paradise are also mentioned, and vice versa. The same situation is found here. After mentioning usury, which is a cause of entering Hell, a few qualities of the pious who will enter Paradise are mentioned. The very first of these qualities is spending in the way of Allah, which is the direct opposite of usury, and its effects on society are completely contrary to those of usury. For example, usury breeds greed, avarice, miserliness, and love of wealth in the usurer, while it creates hatred, malice, and envy against the usurer in the one who pays interest. This situation leads to class division in society and becomes a prelude to great turmoil. On the other hand, giving charity and alms creates generosity and happiness in the heart of the giver instead of miserliness, and feelings of gratitude and thankfulness in the heart of the receiver. This results in the development of sympathy, kindness, brotherhood, unity, and love among the members of society, and this is the very spirit of an Islamic society. That is why the Book and Sunnah have greatly emphasized spending in the way of Allah, and Zakat has been made obligatory. In this verse, it is stated that the first quality of the pious is that whether in times of ease or hardship, they always spend in the way of Allah according to their means and the demands of the time. Thus, on several occasions, the Prophet encouraged poor Muslims to give charity, saying:
« اتقوا النار ولو بشق تمرة »
[بخاری، کتاب الأدب، باب طیب الکلام۔۔۔ ]
That is, "Save yourselves from the fire of Hell, even if it be by giving half a date in charity." The purpose of this encouragement is to cure deadly diseases such as miserliness and greed.
[120]
Swallowing Anger and Forgiving Are Separate Qualities:
The second quality of the pious mentioned here is that they swallow their anger and forgive people. Anger is always felt towards someone weaker than oneself, and a person has the power to take revenge. At such a time, to bear anger is truly an act of great courage. That is why the Prophet said that the brave one is not he who defeats another in battle, but the brave one is he who controls his anger. Also, once a man said to the Prophet: "O Messenger of Allahﷺ! Advise me." The Prophetﷺ said: "Do not get angry." He repeatedly asked for advice, and each time the Prophet gave the same answer: "Do not get angry."
[بخاری۔ کتاب الادب، باب الحذر من الغضب]
Swallowing anger and forgiving are two separate actions. It is possible that a person may temporarily swallow his anger but keep the matter in his heart and later take revenge. Thus, forgiving the wrongdoer after swallowing anger is a separate, higher quality, and Allah loves such righteous people who possess both these qualities.
