سُوْرَةُ الشُّوْرٰي
Surah Ash-Shura (42) — Ayah 37
وَٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ وَإِذَا مَا غَضِبُوا۟ هُمْ يَغْفِرُونَ ﴿37﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who avoid the greater sins, and Al-Fawâhish (illegal sexual intercourse), and when they are angry, forgive.
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
يَجْتَنِبُونَ
yajtanibūna
avoid
كَبَـٰٓئِرَ
kabāira
(the) greater
ٱلْإِثْمِ
l-ith'mi
sins
وَٱلْفَوَٰحِشَ
wal-fawāḥisha
and the immoralities
وَإِذَا
wa-idhā
and when
مَا
mā
and when
غَضِبُوا۟
ghaḍibū
they are angry
هُمْ
hum
they
يَغْفِرُونَ
yaghfirūna
forgive
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.
(Ayah 37) ➊ { وَ الَّذِيْنَ يَجْتَنِبُوْنَ كَبٰٓىِٕرَ الْاِثْمِ وَ الْفَوَاحِشَ:} After faith and trust, first those things are mentioned from which abstinence is necessary; they are major sins, indecencies, and anger. For the definition of "Kabā’ir" (major sins), see Surah An-Nisa, Ayah (31). {’’ الْفَوَاحِشَ ‘‘ ’’ فَاحِشَةٌ ‘‘} is the plural, any statement or action whose evil is exceedingly great, such as adultery, the act of the people of Lot, and severe miserliness, etc. (See Surah Al-Baqarah: 268) In the verse, the word "Kabā’ir" is general, which also includes indecencies, but "indecencies" are mentioned separately to instill aversion towards them. Shaykh Abdur Rahman As-Sa'di said that indecencies are those major sins for which there is an inclination in human nature. See also Surah Bani Isra'il (32).
➋ { وَ اِذَا مَا غَضِبُوْا هُمْ يَغْفِرُوْنَ:} The mention of forgiving in a state of anger is made specifically, because only those people can do this who possess very strong resolve, as generally in anger a person loses sense and awareness. To control oneself in this state is proof of a person's perfection of intellect and self-restraint. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [لَيْسَ الشَّدِيْدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيْدُ الَّذِيْ يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ] [ بخاري، الأدب، باب الحذر من الغضب: ۶۱۱۴ ] "The strong man is not the one who overcomes others, the strong man is only the one who controls himself at the time of anger." The Prophet (peace and blessings be upon him) possessed the quality of forgiveness and forbearance to the highest degree. (See Al-Imran: 159) Aisha (may Allah be pleased with her) says: [ مَا انْتَقَمَ رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ فِيْ شَيْءٍ يُؤْتٰی إِلَيْهِ حَتّٰی يُنْتَهَكَ مِنْ حُرُمَاتِ اللّٰهِ فَيَنْتَقِمُ لِلّٰهِ ] [بخاري، الحدود، باب کم التعزیر و الأدب ؟ : ۶۸۵۳ ] "The Messenger of Allah (peace and blessings be upon him) never took revenge for anything done to him personally. Yes, if one of Allah's sanctities was violated, then he would take revenge for Allah's sake." See also Surah Al-Imran (133, 134). This quality was also present in the Rightly Guided Caliphs to the highest degree, as is evident from their biographies.
➋ { وَ اِذَا مَا غَضِبُوْا هُمْ يَغْفِرُوْنَ:} The mention of forgiving in a state of anger is made specifically, because only those people can do this who possess very strong resolve, as generally in anger a person loses sense and awareness. To control oneself in this state is proof of a person's perfection of intellect and self-restraint. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [لَيْسَ الشَّدِيْدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيْدُ الَّذِيْ يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ] [ بخاري، الأدب، باب الحذر من الغضب: ۶۱۱۴ ] "The strong man is not the one who overcomes others, the strong man is only the one who controls himself at the time of anger." The Prophet (peace and blessings be upon him) possessed the quality of forgiveness and forbearance to the highest degree. (See Al-Imran: 159) Aisha (may Allah be pleased with her) says: [ مَا انْتَقَمَ رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ فِيْ شَيْءٍ يُؤْتٰی إِلَيْهِ حَتّٰی يُنْتَهَكَ مِنْ حُرُمَاتِ اللّٰهِ فَيَنْتَقِمُ لِلّٰهِ ] [بخاري، الحدود، باب کم التعزیر و الأدب ؟ : ۶۸۵۳ ] "The Messenger of Allah (peace and blessings be upon him) never took revenge for anything done to him personally. Yes, if one of Allah's sanctities was violated, then he would take revenge for Allah's sake." See also Surah Al-Imran (133, 134). This quality was also present in the Rightly Guided Caliphs to the highest degree, as is evident from their biographies.
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.
37. 1. That is, forgiving and overlooking people is a part of their temperament and nature, not taking revenge and retaliation. Just as it is mentioned about the Prophet ﷺ: "The Prophet ﷺ never took revenge for his own self, yes, the violation of Allah's sanctities was unbearable for him."
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.
37. And those who avoid major sins [53] and acts of indecency [54], and when they are angry, they forgive [55].
[53] For details of major sins, see the footnote of Surah An-Nisa, verse 31:
[54]
Fahisha and Its Scope:
Fahisha refers to every act that is related to a person's sexual desires. Islam has opened the lawful way of fulfilling sexual needs through Shari'ah-sanctioned marriage. All other possible ways have been prohibited. For example: adultery, homosexuality, sodomy, masturbation, lesbianism, bestiality, etc.—all are forbidden and the worst of crimes. All of these are called ﴿فَاحِشَةٍ مُّبَيِّنَةٍ﴾, and anything that leads towards adultery is also included among the acts of fahisha. For example: casting lustful glances or looking at a non-mahram, women openly displaying their beauty and adornments, free mixing of men and women, obscene language and abuse, seclusion of a man with a non-mahram woman, or women traveling without a mahram, etc. Furthermore, spreading obscene news is also included in fahisha. Nowadays, many more forms of spreading obscenity have emerged, such as theaters, cinemas, club houses, hotels, indecent songs on the radio, lustful programs on TV, literature that spreads obscenity, novels, stories, and dramas, etc., as well as nude pictures of women in newspapers and advertisements. In short, the scope of spreading fahisha has become very wide these days. The duty of the believers is to avoid all such acts of obscenity themselves and to urge others to avoid them as well.
[55]
Anger and Its Lawful Use:
In this sentence, the instruction is given to control the power of anger. Usually, in anger, a person's emotions overpower his intellect, and sometimes he commits such wrong actions for which he later feels deep regret. The nature of a believer is not vengeful; in matters of personal revenge, he fears Allah and acts with forgiveness and forbearance, and if he does become angry over something, he swallows it. It should be clear that anger is not such a bad thing that a person should never feel it; rather, where the religion is being mocked, the verses of Allah are being ridiculed, or something against the Shari'ah is happening, a person should indeed become angry. If anger were entirely a bad thing, Allah would not have created it. In other words, we can call it religious zeal or honor, and at such times, anger sometimes suppresses great emerging tribulations. And the anger of the Messenger of Allah ﷺ was of this kind. Thus, Sayyidah Aisha (may Allah be pleased with her) says: "By Allah! He never took revenge for himself when it was brought before him. However, if someone violated the sanctities of Allah, he would take revenge for Allah." [بخاري۔ كتاب الحدود۔ باب اقامة الحدود والانتقام لحرمات الله]
And when the Prophet ﷺ became angry, his face would turn red as if pomegranate juice had been squeezed on it. For example, when the case of theft by Fatimah Makhzumiya Qurashiya was presented, the Quraysh asked Sayyiduna Usama bin Zaid to intercede. When Sayyiduna Usama interceded, the Prophet ﷺ's face turned red with anger and he said: "Usama! Are you interceding regarding the limits set by Allah?" [بخاري۔ كتاب الحدود۔ باب كراهية الشفاعة فى الحد]
Similarly, once Sayyiduna Mu'adh bin Jabal ؓ began reciting Surah Al-Baqarah in the Isha prayer. A villager broke his prayer and prayed separately. When this matter reached the Messenger of Allah ﷺ, he became very angry with Sayyiduna Mu'adh and said three times: «افتّان انت يا معاذ؟» "Mu'adh, are you putting people to trial?" [بخاري۔ كتاب الادب۔ باب من لم ير اكفار من قال ذلك متاوّلا او جاهلا] And there are many other such examples.
The Command to Control Anger:
As for the matter of personal revenge, the Prophet ﷺ said: "The strong man is not the one who overcomes others in wrestling, but the one who controls himself in a state of anger." [بخاري۔ كتاب الادب۔ باب الحذر من الغضب]
Also, Sayyiduna Abu Hurairah ؓ narrates that a man said to the Messenger of Allah ﷺ: "Advise me." The Prophet ﷺ said: "Do not get angry." He repeated his request two or three times, and each time the Prophet ﷺ said: "Do not get angry." [بخاری۔ کتاب الادب۔ باب الحذر من الغضب]
[53] For details of major sins, see the footnote of Surah An-Nisa, verse 31:
[54]
Fahisha and Its Scope:
Fahisha refers to every act that is related to a person's sexual desires. Islam has opened the lawful way of fulfilling sexual needs through Shari'ah-sanctioned marriage. All other possible ways have been prohibited. For example: adultery, homosexuality, sodomy, masturbation, lesbianism, bestiality, etc.—all are forbidden and the worst of crimes. All of these are called ﴿فَاحِشَةٍ مُّبَيِّنَةٍ﴾, and anything that leads towards adultery is also included among the acts of fahisha. For example: casting lustful glances or looking at a non-mahram, women openly displaying their beauty and adornments, free mixing of men and women, obscene language and abuse, seclusion of a man with a non-mahram woman, or women traveling without a mahram, etc. Furthermore, spreading obscene news is also included in fahisha. Nowadays, many more forms of spreading obscenity have emerged, such as theaters, cinemas, club houses, hotels, indecent songs on the radio, lustful programs on TV, literature that spreads obscenity, novels, stories, and dramas, etc., as well as nude pictures of women in newspapers and advertisements. In short, the scope of spreading fahisha has become very wide these days. The duty of the believers is to avoid all such acts of obscenity themselves and to urge others to avoid them as well.
[55]
Anger and Its Lawful Use:
In this sentence, the instruction is given to control the power of anger. Usually, in anger, a person's emotions overpower his intellect, and sometimes he commits such wrong actions for which he later feels deep regret. The nature of a believer is not vengeful; in matters of personal revenge, he fears Allah and acts with forgiveness and forbearance, and if he does become angry over something, he swallows it. It should be clear that anger is not such a bad thing that a person should never feel it; rather, where the religion is being mocked, the verses of Allah are being ridiculed, or something against the Shari'ah is happening, a person should indeed become angry. If anger were entirely a bad thing, Allah would not have created it. In other words, we can call it religious zeal or honor, and at such times, anger sometimes suppresses great emerging tribulations. And the anger of the Messenger of Allah ﷺ was of this kind. Thus, Sayyidah Aisha (may Allah be pleased with her) says: "By Allah! He never took revenge for himself when it was brought before him. However, if someone violated the sanctities of Allah, he would take revenge for Allah." [بخاري۔ كتاب الحدود۔ باب اقامة الحدود والانتقام لحرمات الله]
And when the Prophet ﷺ became angry, his face would turn red as if pomegranate juice had been squeezed on it. For example, when the case of theft by Fatimah Makhzumiya Qurashiya was presented, the Quraysh asked Sayyiduna Usama bin Zaid to intercede. When Sayyiduna Usama interceded, the Prophet ﷺ's face turned red with anger and he said: "Usama! Are you interceding regarding the limits set by Allah?" [بخاري۔ كتاب الحدود۔ باب كراهية الشفاعة فى الحد]
Similarly, once Sayyiduna Mu'adh bin Jabal ؓ began reciting Surah Al-Baqarah in the Isha prayer. A villager broke his prayer and prayed separately. When this matter reached the Messenger of Allah ﷺ, he became very angry with Sayyiduna Mu'adh and said three times: «افتّان انت يا معاذ؟» "Mu'adh, are you putting people to trial?" [بخاري۔ كتاب الادب۔ باب من لم ير اكفار من قال ذلك متاوّلا او جاهلا] And there are many other such examples.
The Command to Control Anger:
As for the matter of personal revenge, the Prophet ﷺ said: "The strong man is not the one who overcomes others in wrestling, but the one who controls himself in a state of anger." [بخاري۔ كتاب الادب۔ باب الحذر من الغضب]
Also, Sayyiduna Abu Hurairah ؓ narrates that a man said to the Messenger of Allah ﷺ: "Advise me." The Prophet ﷺ said: "Do not get angry." He repeated his request two or three times, and each time the Prophet ﷺ said: "Do not get angry." [بخاری۔ کتاب الادب۔ باب الحذر من الغضب]
