Al 'Imran: (134) Those who spend...

Know that when the Almighty established that Paradise is prepared for the pious (Al-Muttaqin), He then mentioned the characteristics of the pious so that a person may be enabled to attain Paradise by acquiring those characteristics.

The first characteristic is His saying: {Those who spend in ease and in hardship} (Al-Sarra' wa al-Dharra'). There are several interpretations regarding this:

1. The meaning is that they do not cease spending whether they are in a state of prosperity, ease, capability, or hardship. In summary, Al-Sarra' (ease) is wealth, and Al-Dharra' (hardship) is poverty. It is narrated that some of the early Muslims would give charity even if it was just a single onion, and 'A'ishah (may Allah be pleased with her) narrated that she once gave away a single grape as charity.
2. The meaning is that whether they are in joy or sorrow, ease or hardship, they do not abandon doing good to people.
3. The meaning is that this good deed and spending—whether it pleases them (because it aligns with their nature) or displeases them (because it goes against their nature)—they do not abandon it.

Allah began by mentioning spending because it is a difficult act of obedience, and at that time, it was the noblest form of obedience due to the need for it in struggling against the enemy and providing relief to the poor Muslims.

The second characteristic is His saying, the Exalted: {and those who restrain anger} (Al-Kazimin al-Ghaydh). This involves two issues:

Issue 1: The term Kazama ghaydhahu (he restrained his anger) means he kept it silent, not showing it through speech or action. Al-Mubarrid said its interpretation is that he sealed it up, as if filling a waterskin and tying it shut. It is said, "So-and-so does not seal his water jug," meaning he cannot bear anything (i.e., he is easily provoked). Every opening that is sealed—whether a channel for water, a door, or a road—is called Kazm. The thing used for sealing is called al-Kizāmah or al-Saddādah. The underground channel carrying water is called Kizāmah because it is filled with water, like the filled, sealed waterskins (al-Qirāb al-Makthūmah). It is also said, "So-and-so seized the Kizām of so-and-so," meaning he seized his breath passage, as it is the place where the breath fills. The camel Kazama Kazūman if it holds what is in its belly and does not chew its cud.

The meaning of {and those who restrain anger} is those who hold back their anger from being executed; they return their rage into their own bellies. This description is a category of patience (Sabr) and forbearance (Hilm), similar to His saying: {And when they are enraged, they forgive} (Ash-Shura: 37).

Issue 2: The Prophet (peace and blessings be upon him) said: "Whoever restrains his anger while being able to act upon it, Allah will fill his heart with security and faith." He also said to his companions: "Give charity." So they gave charity of gold, silver, and food. A man came to him and gave charity of date pits. Another man came and said, "By Allah, I have nothing to give in charity, but I give my honor (reputation) in charity, so I will not hold anyone accountable for what they say about me." A delegation came to the Messenger of Allah (PBUH) from that man's people, and the Prophet (PBUH) said: "Indeed, a man among you has given charity, and Allah has accepted it from him—he gave his honor in charity." He (PBUH) also said: "Whoever restrains his anger while being able to execute it, Allah will marry him to the Houris (wide-eyed maidens) wherever he wishes." He (PBUH) said: "There are no two drinks more beloved to Allah than a painful draught that its drinker endures with patience and good composure, and a draught of anger that he restrains." He (PBUH) also said: "The strong man is not the one who overpowers others in wrestling, but the one who controls himself when he is angry."

The third characteristic is His saying, the Exalted: {and those who pardon the people} (Al-'Āfīna 'an an-Nās). Al-Qaffāl (may Allah have mercy on him) suggested that this might relate to what was condemned regarding the actions of the polytheists in usury (Riba). Thus, the believers were forbidden from that and encouraged to forgive those in financial difficulty. Allah says immediately after the story of Riba and debt: {And if someone is in hardship, then let there be a delay until a time of ease. And that you give [it] as charity is better for you} (Al-Baqarah: 280). It is also possible that it relates to the ruling on blood money (Diyya), as in: {But if his brother [the killer's] side concedes anything from [the right to] anything...} (Al-Baqarah: 178) until His saying: {And that you give [it] as charity is better for you} (Al-Baqarah: 280). Another possibility is that this was revealed due to the Messenger of Allah's (PBUH) anger when Hamza was mutilated, and he said, "I will surely retaliate against them." Therefore, they were encouraged to restrain this anger, be patient, and refrain from doing the mutilation he mentioned. Thus, leaving that action was pardon ('Afw). Allah says in this context: {And if you punish, punish with the equivalent of that with which you were harmed. But if you are patient, it is better for the patient} (An-Nahl: 126). The Prophet (PBUH) said: "A servant will not attain excellence until he reconnects with those who cut him off, pardons those who wronged him, and gives to those who deprived him." It is narrated from 'Isa ibn Maryam (peace be upon him): "It is not excellence to do good to one who has done good to you; that is merely reciprocation. True excellence is to do good to one who has done evil to you."

As for His saying, the Exalted: {And Allah loves the doers of good} (Al-Muḥsinīn), know that the definite article (Al-) can be for the genus, encompassing every doer of good, including those mentioned here. Or it can be for specification (referring back to those just mentioned).

Know that doing good to others is either by conveying benefit to them or by warding off harm from them.

1. Conveying benefit is what is meant by {Those who spend in ease and in hardship}. This includes spending knowledge by engaging in teaching the ignorant and guiding the misguided. It also includes spending wealth in good causes and acts of worship.
2. Warding off harm from others is either in this world or the Hereafter.
   • In this world, it means not responding to an offense with another offense, which is what is meant by restraining anger.
   • In the Hereafter, it means clearing one's liability from accountability and claims, which is what is meant by {and those who pardon the people}.

From this perspective, this verse indicates all aspects of doing good to others. Since these three matters share the quality of being good deeds toward others, their reward is mentioned: {And Allah loves the doers of good}, as Allah's love for a servant is the most comprehensive degree of reward.

< {And those who, when they commit an immorality or wrong themselves, remember Allah and seek forgiveness for their sins—and who forgives sins except Allah?—and do not persist in what they have done while they are knowing. * Those—their recompense is forgiveness from their Lord and Gardens beneath which rivers flow, wherein they will abide eternally; and excellent is the reward of the workers} >