Shafaqna – Commentary on the Quran (Chapter 3:134-136)
By: Mohammad Sobhanie
Characteristics of the Righteous
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
الَّذِينَ يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾ أُولَٰئِكَ جَزَاؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ ﴿١٣٦﴾
Phrase-by-Phrase Translation
3:134 The muttaqīn (the God-conscious) are those who spend (in the cause of Allah) (الَّذِينَ يُنفِقُونَ) during times of ease and hardship (فِي السَّرَّاءِ وَالضَّرَّاءِ), who restrain their anger (وَالْكَاظِمِينَ الْغَيْظَ), and who forgive others (وَالْعَافِينَ عَنِ النَّاسِ). Allah loves the muḥsinīn—those who practice iḥsān (spiritual excellence) (وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ).
3:135 And those (وَالَّذِينَ) who, when they commit a shameful deed (إِذَا فَعَلُوا فَاحِشَةً) or wrong themselves (أَوْ ظَلَمُوا أَنفُسَهُمْ), remember Allah (ذَكَرُوا اللَّهَ) and seek forgiveness for their sins (فَاسْتَغْفَرُوا لِذُنُوبِهِمْ)—and who can forgive sins except Allah? (وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ)—and do not knowingly persist (وَلَمْ يُصِرُّوا) in what they have done (عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ).[1]
3:136 It is they (أُولَٰئِكَ) whose reward is forgiveness from their Lord (جَزَاؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ) and gardens (وَجَنَّاتٌ) beneath which rivers flow (مِن تَحْتِهَا الْأَنْهَارُ), wherein they will abide forever (خَالِدِينَ فِيهَا). How excellent is the reward of those who act righteously (وَنِعْمَ أَجْرُ الْعَامِلِينَ).
Notes on Key Vocabulary:
The term al-ghayẓ (الغَيْظ) refers to intense anger or rage. While it is often translated simply as “anger,” it conveys a deeper and more intense state than the more common word ghaḍab (غَضَب).
The root word kaẓm (كَظْم) literally means to tie or seal the mouth of a water skin (a leather container) after it has been filled, thereby preventing the water from bursting out or spilling. This vivid image serves as the basis for the Qur’anic expression wal–kāẓimīna al-ghayẓ (وَالْكَاظِمِينَ الْغَيْظَ), which metaphorically refers to those who restrain and suppress intense anger before it is expressed in speech or action.
The word al-muḥsinīn (الْمُحْسِنِينَ) is the plural of muḥsin (مُحْسِن) and is commonly translated as “the doers of good,” “those who excel in virtue,” or “those who practice iḥsān (spiritual excellence).” The concept of iḥsān (spiritual excellence) is as follows:
In everyday life, most people only do what is required or what is fair. Spiritual excellence means going far beyond what is required.
To understand it clearly, let’s imagine someone insults you or wrongs you. There are three levels of how you can react:
- The Basic Level (Justice): You have the right to defend yourself or get equal revenge. This is fair, but it is the minimum level.
- The Good Level (Restraint & Pardon): You control your anger, and you choose to forgive the person. You decide not to hold a grudge. This is a very high moral level.
- Spiritual Excellence (Iḥsān): You do not just forgive them; you actually treat them with extreme kindness. You might buy them a gift, help them when they are in trouble, or sincerely pray for their success.
The word muḥsinīn does not merely refer to people who practice occasionally iḥsān (spiritual excellence). It refers to those who consistently embody iḥsān.
The term fāḥishatan (فَاحِشَةً) comes from the root fa-ha-sha (فحشا), which means something that has exceeded the bounds of decency or become completely outrageous. While it is heavily associated with adultery, it refers to any act of extreme, gross, and reprehensible disobedience that causes severe social scandal (e.g., theft, murder, or public debauchery). In here, idhā fa‘alū fāḥishatan (إِذَا فَعَلُوا فَاحِشَةً) is translated to “when they commit shameful deed.” Some exegetes, however, understand it as a reference to major sins.
The term zalamū anfusahum (ظَلَمُوا أَنفُسَهُمْ) means “they wrong themselves” or “they did injustice to their own souls.” In Islamic theology, whenever a person commits a sin, they do not harm Allah; rather, they directly harm their own spiritual standing, invite divine punishment, and degrade their internal purity. This generally refers to minor sins, private errors, or internal transgressions that do not spill out into public scandal or seriously disrupt social order. In this context, it is interpreted as referring to minor sins.
Hence, the beginning of the verse reads:
3:135 And those who, when they commit a major or a minor sin, remember Allah and seek forgiveness for their sins ….
Commentary: The preceding verse (Āl ʿImrān 3:133) emphasizes that hastening to perform deeds that lead to Allah’s forgiveness and mercy is an essential step toward attaining true the God-consciousness (taqwā)
The following verses build upon this theme by describing the defining qualities of the God-conscious (muttaqīn). Verse 3:134 states:
The God-conscious (muttaqīn) are those who spend in the cause of Allah during times of ease and hardship, who restrain their anger, and who forgive others. Allah loves the muḥsinīn—those who practice iḥsān (spiritual excellence).
Together, verses 3:134–135 identify six defining characteristics of the God-conscious (muttaqīn). These qualities distinguish those who seek Allah’s pleasure and embody true God-consciousness (taqwā):
- Spending in the cause of Allah during times of ease and hardship (alladhīna yunfiqūna fis-sarrā’i waḍ-ḍarrā’)[2]
- Restraining anger (wal-kāẓimīnal-ghayẓ)[3]
- Forgiving others (wal-‘āfīna ‘anin-nās)[4]
- Practicing iḥsān (spiritual excellence) (wal-Lāhu yuḥibbul-muḥsinīn)[5]
- Seeking Allah’s forgiveness after committing major or minor sins (fastaghfarū li-dhunūbihim)[6]
- Not knowingly persisting in sin (wa lam yuṣirrū ‘alā mā fa‘alū)[7]
Each of these characteristics will be discussed in detail in the following sections.
- Spending in the Cause of Allah During Times of Ease and Hardship:
Giving in times of hardship is one of the noblest forms of generosity, referred to as self-sacrifice (īthār). It is strongly emphasized throughout the Qur’an and the Islamic tradition. Several Qur’anic passages, including those in Surahs Al-Insān[8] and Al-Ḥashr[9], commend those who give preference to the needs of others even while they themselves are experiencing hardship.
A well-known example is found in Surah Al-Insān. According to numerous Islamic narrations, the Ahl al-Bayt fasted for three consecutive days. At the time of breaking their fast each evening, they gave their only meal to someone in need—a poor person, an orphan, and a captive on successive nights—and broke their fast with nothing but water. The Qur’an praises these acts of self-sacrifice (īthār) in verses 76:8–12, presenting them as exemplary expressions of generosity and altruism and promising their performers a magnificent reward in the Hereafter.
Another illustration occurred during the expedition to Tabuk, when the Prophet (SAWA) called upon the Muslim community to contribute toward equipping the army. Believers responded according to their means. Among the poorer companions was Abū ʿAqīl al-Anṣārī, who donated a single ṣāʿ[10] of dates. Some people mocked the modest size of his contribution, comparing it with the much larger donations of wealthier Muslims.
Upon learning of this, the Prophet (SAWA) praised Abū ʿAqīl al-Anṣārī’s offering, recognizing it as a substantial donation given his limited resources. His sincere contribution is acknowledged in Qur’an 9:79 (Surah At-Tawbah), which condemns those who ridicule believers for their small charitable giving. This incident demonstrates that the value of charity is measured not by its material amount but by the sincerity of the giver and the sacrifice it entails
- Restraining Anger:
Uncontrolled anger can have devastating consequences, often leading to the loss of self-control, impaired judgment, and actions that one may later regret. For this reason, the Qur’an identifies restraining anger as one of the defining characteristics of the God-conscious (muttaqīn), underscoring its essential role in cultivating God-consciousness (taqwā)
As discussed earlier, the expression wal-kāẓimīna al-ghayẓ[11] literally conveys the image of sealing the mouth of a full water skin to prevent its contents from spilling out. Metaphorically, it refers to those who restrain and contain their anger before it is expressed through speech or translated into harmful actions. The emphasis self-control and refusing to let anger dictate one’s behavior.
The Holy Prophet (SAWA) reinforced this principle by saying:
“Whoever suppresses his anger while having the ability to act upon it, Allah will fill his heart with peace and faith.”[12],[13]
This ḥadīth teaches that mastering one’s anger is not merely a means of preventing harm to others, but also a means of strengthening faith, spiritual purification, and moral refinement.
- Forgiving Others:
Restraining anger is an essential virtue, but by itself it may not completely remove resentment or hostility from the heart. To overcome enmity and restore harmonious relationships, self-restraint must be accompanied by forgiveness.
For this reason, after emphasizing the importance of controlling anger, the Qur’an naturally proceeds to the higher virtue of forgiving others. Forgiveness reflects moral strength and spiritual maturity, enabling believers to replace resentment with mercy and reconciliation whenever possible.
Islamic teachings emphasize that forgiveness should be exercised with wisdom and discernment. It is most appropriate when it promotes reconciliation, moral reform, and the well-being of individuals and society. However, if forgiveness were to embolden wrongdoers to persist in injustice and harm others, considerations of justice and accountability may take precedence over pardon. Thus, the Qur’anic vision of forgiveness is neither unconditional nor indiscriminate; rather, it is governed by wisdom, justice, and the pursuit of the greater good.
- Practice iḥsān (Spiritual Excellence):
The fourth characteristic of The God-conscious (muttaqīn) is that they are among the muḥsinīn, a term that refers to those who practice iḥsān—that is, those who strive for spiritual and moral excellence in all aspects of their lives. The muḥsin is one who not only performs good deeds but also seeks to perfect them through sincerity, wisdom, and devotion to Allah.
When the Qur’an declares, “And Allah loves the muḥsinīn,” it signifies Allah’s love for those who consistently embody excellence, sincerity, and beneficence in both their worship and their dealings with others.
Within the context of verse 3:134, the muḥsinīn are those who consistently demonstrate spiritual excellence by spending in the cause of Allah during times of ease and hardship, restraining their anger, and forgiving others. Thus, iḥsān is not presented as an isolated virtue but as the perfection of the qualities described in the verse, transforming righteous actions into enduring habits of character.
- Seeking Allah’s Forgiveness after Committing Major or Minor:
The fifth characteristic of the God-conscious (muttaqīn), as described in verse 3:135, is their immediate response to sin. Whenever they commit a major or minor sin, they turn to Allah, remember Him, sincerely seek His forgiveness, and, most importantly, refrain from knowingly persisting in their sin after repentance.
Verse 3:135 states:
And those who, when they commit a major or minor sin, remember Allah, seek forgiveness for their sins—and who can forgive sins except Allah?—and do not knowingly persist in their sin.
- Not knowingly persisting in sin:
The concluding phrase of verse 3:135—“and do not knowingly persist in their sin”—identifies one of the essential conditions for the acceptance of repentance. It denotes the refusal to continue in a sinful course of action after recognizing its wrongfulness.
Genuine repentance (tawbah naṣūḥ)[14] requires more than remorse and seeking Allah’s forgiveness. It also requires the sincere abandonment of the sin, a firm resolve not to return to it, and a conscious effort to reform one’s conduct. Consequently, repentance is incomplete if a person knowingly persists in the very sin for which forgiveness is being sought.
Conclusion: Rewards of Righteous
Verse 3:136 concludes this passage by describing the reward awaiting those who embody the noble qualities outlined in the preceding verses. Having spent in the cause of Allah, restrained their anger, forgiven others, practiced iḥsān, sought Allah’s forgiveness, and refrained from persisting in sin, they are promised forgiveness from their Lord and gardens beneath which rivers flow, wherein they will abide eternally.
Verse 3:136 states:
It is they whose reward is forgiveness from their Lord and gardens beneath which rivers flow, wherein they will abide forever. How excellent is the reward of those who act righteously.
Divine forgiveness signifies spiritual purification and moral refinement, preparing the believer to receive the blessings of Paradise. Through Allah’s mercy and forgiveness, the stains of sin are removed, enabling the God-conscious (muttaqīn) to attain the eternal reward that Allah has promised them. Thus, the passage begins by calling believers to attain the qualities of the God-conscious and concludes by assuring them that those who embody these qualities will be granted Allah’s forgiveness and the everlasting bliss of Paradise.
[1] “while they know” (وَهُمْ يَعْلَمُونَ) modifies “do not persist,” not “what they have done.” It means they do not continue in sin while knowingly aware of its wrongfulness.
[2] (الَّذِينَ يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ)
[3] (وَالْكَاظِمِينَ الْغَيْظَ)
[4] (وَالْعَافِينَ عَنِ النَّاسِ)
[5] (وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ)
[6] (فَاسْتَغْفَرُوا لِذُنُوبِهِمْ)
[7] (وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا)
[8] Surah Al-Insān, verses 76:8–12
[9] Surah Al-Ḥashr, verse 59:9
[10] ṣāʿ (صَاع) is a historical unit of volume used in classical Islamic measurements. In modern terms, it is equal to approximately 2.5 to 3 liters of volume, or roughly 2.5 to 3 kilograms when measuring standard dry foods like wheat, dates, or rice.
[11] (وَالْكَاظِمِينَ الْغَيْظَ)
[12] Tafseer-e-Namonah, Vol. 3, P. 118
[13] ( مَنْ کَظَمَ غَیْظاً وَ هُوَ قادِرٌ عَلى إِنْفاذِهِ مَلاَهُ اللّهُ أَمْناً وَ اِیْماناً)
[14] Surah At-Tahrim, 66:8 (يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا)
Commentary on Imam Sajjad’s (AS) Treaties of Right | Article Series