Tafsir

Interest (Riba) is Prohibited

Allah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying,وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَـفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ(And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132.

The Encouragment to Do Good for which Paradise is the Result

Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said,وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ(And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133.

Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement,عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ(as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise,بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ(lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;«إِذَا سَأَلْتُمُ اللهَ الْجَنَّـةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّـةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَن»(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise.

From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)This Ayah 3:133 above is similar to Allah's statement in Surat Al-Hadid,سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth) 57:21.

Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah ﷺ and asked him, about Allah's statement,وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ(Paradise as wide as the heavens and the Earth) 3:133; "Where is the Fire then" The Prophet said,«أَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟»(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be." The Prophet said,«وَكَذلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللهُ عَزَّ وَجَل»(Similarly, the Fire is where Allah wants it to be.) This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne.

The width of Paradise is, as Allah stated,كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ(whereof is as the width of the heaven and the Earth) 57:21.

The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.

Allah said, while describing the people of Paradise,الَّذِينَ يُنفِقُونَ فِى السَّرَّآءِ وَالضَّرَّآءِ(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,الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً(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,وَالْكَـظِمِينَ الْغَيْظَ وَالْعَـفِينَ عَنِ النَّاسِ(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,«لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب»(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 ﷺ said,«مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّـةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ للهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا»(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.)This Hadith was recorded by Imam Ahmad, its chain of narration is good, it does not contain any disparraged narrators, and the meaning is good.

Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah ﷺ said,«مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلى أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلى رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاء»(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 ﷺ said,«مَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ الله»(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,وَالْكَـظِمِينَ الْغَيْظَ(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,وَالْعَـفِينَ عَنِ النَّاسِ(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,وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ(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,«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»(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.)Allah said,وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ(And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins) 3:135.

Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِي عَمِل ذَنْبًا فَعَلِمَ أَنَّ لَهُ ر&

Commentary

God-fearing Muslims can be identified by the traits of their character and the marks of their manner. So many benefits lie hidden behind their example and practice. This is the subject of the present verses.

Allah Almighty has made God-fearing Muslims to live as models for others. For instance, the Holy Qur'an has, at so many places, emphasised the need to seek guidance and benefit from the company of the men of Allah. The verse: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (the path of those whom You have blessed - 1:6) from Surah al-Fatihah clearly indicates that the straight and correct path of Faith has to be learnt from these very favoured servants of Allah. Then, there is the exhortation: كُونُوا مَعَ الصَّادِقِينَ (be with the truthful - 9:119) which shows how useful the company of such people really is. But there are all sorts of people in the world, including the clever ones who would pose as good and try to impersonate the genuine ones. For this reason, it was necessary to draw a fine line of distinction between the true and the false and to show how the favoured men of Allah can be identified by their special traits of character.

Once this is known, people would abstain from wrong leaders and guides and would use the God-given guidance to first become sure of the true ones and then follow them.

By having identified the traits and marks of God-fearing Muslims, and having stated that they are the ones deserving of ultimate success and of elevated stations in Paradise, the righteous have been given a good news (of receiving the same reward, if they follow them) and the evil-doers are exhorted and persuaded to mend themselves and follow the God-fearing.

This is exactly what has been hinted at in هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ ﴿138﴾ (This is a declaration for mankind, and a guidance, and a lesson for the God-fearing - 3:138), appearing towards the end of these verses. While describing the traits and marks of the God-fearing, the qualities relating to human rights and social behaviour have been mentioned first, and the qualities relating to the rights of Allah after them. This is to indicate that the rights of Allah, despite their supreme status above all rights, are not meant to benefit Allah in any way. Allah does not need any of them, nor does He stand to suffer in any way whatsoever, if they are not fulfilled.

His Being is absolutely free of all these concerns. The one who worships Him is the one who gains. Moreover He is Very-Merciful, therefore, whenever a person falls short in the fulfillment of His rights, he may regret any time for what he did, turn to Him and repent genuinely and sincerely, whereby all his sins can be instantly forgiven from that eternal fountain of Mercy and Nobility. Contrary to this, there is the case of the rights of the servants of Allah - man has to fulfill these. In addition to that, if A has rights against B and B does not fulfill those rights, naturally A runs into loss. It is not that easy to forgive and forget loss suffered by one human being at the hands of the other. Therefore, Huququl-ibad حُقُوقُ العِبَاد or the rights of the servants of Allah have particular importance of their own.

Moreover, the correct balance in our universal order and the reformed pattern of our human society hinges on the fulfillment of mutual rights. A slight shortfall in this direction can trigger disorders, fights and wars. Conversely, should high morals be inculcated and practiced, even enemies would turn into friends. Feuds raging through centuries can subside into peace and bliss. This is one more reason why traits and marks relating to human rights have been taken up first.

Verse 134 announces the first of these traits as follows:The habit of spending in the way of Allah in prosperity and adversity:The verse reads: الَّذِينَ فِي السَّرَّ‌اءِ وَالضَّرَّ‌اءِ ; (Those who spend in the way of Allah in prosperity and adversity). It mean, that they are so used to spending for the good pleasure of Allah that they do spend whatever they can under all conditions, be it prosperity or adversity - more from more and less from less. Three points of guidance emerge from this statement:1. That those poor should not consider themselves to be totally free from the obligation of spending in the way of Allah. By doing so, they may be depriving themselves of the open opportunity to spend in His way, for the status of spending one dollar out of a thousand dollars is the same with Allah Almighty as is the status of spending one penny out of a thousand pennies.

For all practical purposes, the way the owner of a thousand dollars does not find it all that difficult to spend one dollar in the way of Allah, very similarly, the owner of a thousand pennies should not really be hurt by spending one penny.2. On the other hand, the point made here is that those who keep on spending within the limitations of their capacity to spend, especially when their circumstances are straightened, would discover to their delight that, by doing so, the blessed style of giving and the wonderful habit of sharing with others less fortunate has come to stay and that it will not go extinct. May be, the very benedictory quality of such conduct draws mercy from Allah Almighty and He, in His infinite grace, bestows on such a person new openings and new increases in his means of sustenance.3. Yet another beneficial aspect of this guidance is worthy of serious notice. Think of one who is in the habit of spending what he has on other human beings, making it possible for them to benefit through his efforts, helping the poor, the needy and the deprived.

It is obvious that such a person would never even think of usurping the rights of others against their wishes.

So, the core of this quality of character is that true Muslims, the God-fearing and the favoured servants of Allah, are always on the lookout for opportunities to pass on benefits to other human beings irrespective of their being rich or poor. There was an occasion when Sayyidah ` A'ishah ؓ ، may Allah be pleased with her, gave away one, just one piece of grape in charity because she had absolutely nothing with her at that time. According to another early report, there was a time when she gave one onion in charity. The Holy Prophet ﷺ has said:إتَّقُوا النار ولو بشق تمرۃ وردوا السایٔل ولو بظلف شاۃGuard yourself against the Fire even if it be by giving a piece of date in charity and do not turn back one who begs empty-handed even if it be by giving a cloven hoof from a goat.

In a hadith reported by Imam al-Razi (رح) in his al-Tafsir al-Kabir it is said that the Holy Prophet ﷺ ، on a certain day, exhorted people to spend in charity. In response, those who had gold and silver with them lost no time in giving these out in charity. Somebody brought date-flakes because he had nothing else to give away. The date-flakes were accepted and given in charity. Then came another person who said: '0 Messenger of Allah, I have nothing to spend in charity, however, I am known as a man of honour among my people, so I give my sense of honour in charity, after which I shall never be angry with a person in future, no matter how much he insults me'.

The teachings of the Holy Prophet ﷺ and the way they were understood and practiced by the noble Companion, may Allah be pleased with them all, make it obvious that spending in the way of Allah is not limited to the well-to-do and the wealthy. This quality of character can also be possessed by the poor and the less fortunate. They too can have that great attribute by spending in the way of Allah a little of whatever they can in proportion to their respective capaci-ties.

Not By Wealth Alone: Other Options of Spending in the Way of Allah:It is important to note at this point that the Holy Qur'an uses the word يُنفِقُونَ which means that they spend in the way of Allah under all conditions, of prosperity and of adversity. However, it does not determine the 'what' of spending. The generality of the statement here seems to suggest that it includes not only money, but everything else that can be 'spent'. For example, one who 'spends' his time and labour in the way of Allah, he too shall be credited with the quality of انفاق فی سبیل اللہ infaq fi sabilillah or spending in the way of Allah. The hadith quoted above supports this view.

The Wisdom behind the mention of prosperity and adversity:May be, these are the two conditions of life in which man habitually tends to forget Allah. He will do that when very rich and upto the neck in luxury. He could also do that, fairly often, when worrying about his adversity. So, the verse clearly settles that the favoured servants of Allah are unique in their character who never forget Allah, neither in luxury nor in distress.

How aptly the last Moghul Emperor of Dehli, Bahadur Shah Zafar made this Qur'anic idea the subject of his poetry when he said:ظفر آدمی اس کو نہ جانٔیے گا خواہ کتنا ہی صاحب فہم و ذکاجسے عیش میں یاد خدا نہ رہی جسے طیش میں خوفِ خدا نہ رہا'0 Zafar, not much of a man is he, no matter how wise he be,He who does not remember Allah when wealthy, he who does not fear Allah when angry.

From Rage and Revenge to Forgiveness and Favour:This leads us to the next hallmark of a true Muslim. It has been said that they, if hurt by someone, do not flare up in anger and do not lose their self-control. Going a step further, they do not submit to the dictates of their anger and do not go for revenge. Not only that, they simply surrender their option of taking revenge and actually forgive the wrongdoer from the depths of their heart. Not stopping at this high enough moral achievement, they rise still higher by doing good to the person who had caused pain to them. This one quality of character seems to be a combination of almost three qualities to subdue anger, to forgive the offender, and then, being good to him. All these three things have been so eloquently identified in the present verse (134):وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَand those who subdue anger and forgive people. And Allah loves those who do good...

While explaining this verse, Imam al-Baihaqi (رح) has narrated an amazing episode from the life of Hadrat Zainul` abidin) ibn Sayyidna Husain ؓ . The report says that his maid was helping him in his wudu (ablution) when, all of a sudden, the water-pitcher slipped out of her hands spilling water all over Hadhrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ ۔ His clothes got wet. It was natural that he would be angry.. The maid sensed the impending danger and lost no time in reciting the following verse of the Qur'an: وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ (...and those who suppress anger and forgive people). Hearing this, the venerated scion of the Prophet's household lost whatever rash of anger he may have felt. He became totally silent. The maid then recited the second sentence of the verse: اللَّـهُ يُحِبُّ الْمُحْسِنِينَ And Allah loves those who do good). Since this sentence implicitly instructs people to be good to others and thus be loved by Allah, so Hadrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ once he heard it, said: 'All right, go.

I give you your freedom.' (Ruh al-Ma` ni with reference to Baihaqi)Forgiving people their mistakes and shortcomings is a quality that ranks very high in human morals. Besides, its merit in the life-to-come is much, higher. In hadith, the Holy Prophet ﷺ has 'been reported to have said:"On the Day of Resurrection, a proclamation will go forth from Allah Almighty asking if anyone had any rights due to Him. If so, let him stand.

Those who shall rise on that occasion will be the ones who would have forgiven the injustices done to them by people in their life on earth."In yet another hadith, it has been said:من سرہ ان یشرف لہ البنیان و ترفع لہ الدرجات فلیعف عن من ظلمہ و یعط من حرمہ ویصل من قطعۃ"Anyone who likes to have lofty palaces in Paradise and wishes to have his ranks elevated, should forgive the one who has done injustice to him and present gifts to the one who has never given him anything and join up with the one who has severed relations with him."At another place in the Holy Qur'an, the text is far clearer when it teaches the great moral of doing good to those who do evil and establishes how enemies turn into friends through this noble method. There it was said:ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌRepel evil with what is best, then the one, between whom and you there is enmity, shall become as if he was a fast friend. (41:34)This was the supreme measure of the moral training given to His noble Messenger by Allah Almighty.

The guideline given to him was:صَل من قطعک واعف عمَّن ظلمک واحسن الی من اساء الیکJoin with him who severs relations with you and forgive him who does injustice to you and do good to him who is bad to you.

The moral grandeur of the Holy Prophet, may the peace and blessings of Allah be upon him, is unique and eminent. We can only think of the blessing of his teachings which so successfully ingrained even in his servants morals and traits of character similar to his own. Being the distinctive feature of a true Islamic society, there are hundreds and thousands of models visible in the lives of the Companions, their successors and among the venerated elders of the Muslim community.

There is an apt incident in the life of the great Imam Abu Hanifah (رح) . Someone accosted him in a busy market place and heaped all sorts of insults and invectives on him. The great Imam controlled his anger and said nothing to him. He went home, took out a considerable quantity of gold and silver coins, put them in a gift-wrapped tray and went out to the home of his confronter. He knocked at his door. When this person came out, he presented this tray full of coins before him saying: 'Today, you did something very good to me. You gave me (something) of your good deeds (that you had done). It is in gratitude of this great favour of yours that I am presenting this gift to you.' The Imam's unusual conduct naturally affected the man. He repented and got rid of his bad habit forever. After asking for Imam's forgiveness, he entered into his circle as a disciple and finally became a great scholar.

ثم ذكر تعالى صفة أهل الجنة ، فقال : ( الذين ينفقون في السراء والضراء ) أي : في الشدة والرخاء ، والمنشط والمكره ، والصحة والمرض ، وفي جميع الأحوال ، كما قال : ( الذين ينفقون أموالهم بالليل والنهار سرا وعلانية ) [ البقرة : 274 ] .

والمعنى : أنهم لا يشغلهم أمر عن طاعة الله تعالى والإنفاق في مراضيه ، والإحسان إلى خلقه من قراباتهم وغيرهم بأنواع البر .وقوله : ( والكاظمين الغيظ والعافين عن الناس ) أي : إذا ثار بهم الغيظ كظموه ، بمعنى : كتموه فلم يعملوه ، وعفوا مع ذلك عمن أساء إليهم وقد ورد في بعض الآثار : " يقول الله تعالى : ابن آدم ، اذكرني إذا غضبت ، أذكرك إذا غضبت ، فلا أهلكك فيمن أهلك " رواه ابن أبي حاتم .وقد قال أبو يعلى في مسنده : حدثنا أبو موسى الزمن ، حدثنا عيسى بن شعيب الضرير أبو الفضل ، حدثنا الربيع بن سليمان النميري عن أبي عمرو بن أنس بن مالك ، عن أبيه قال : قال رسول الله صلى الله عليه وسلم " من كف غضبه كف الله عنه عذابه ، ومن خزن لسانه ستر الله عورته ، ومن اعتذر إلى الله قبل عذره " [ و ] هذا حديث غريب ، وفي إسناده نظر .وقال الإمام أحمد : حدثنا عبد الرحمن ، حدثنا مالك ، عن الزهري ، عن سعيد بن المسيب ، عن أبي هريرة ، رضي الله عنه ، عن النبي صلى الله عليه وسلم ، قال : " ليس الشديد بالصرعة ، ولكن الشديد الذي يملك نفسه عند الغضب " .

وقد رواه الشيخان من حديث مالك .وقال الإمام أحمد : حدثنا أبو معاوية ، حدثنا الأعمش ، عن إبراهيم التيمي ، عن الحارث بن سويد ، عن عبد الله ، هو ابن مسعود ، رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : " أيكم مال وارثه أحب إليه من ماله ؟ " قال : قالوا : يا رسول الله ، ما منا أحد إلا ماله أحب إليه من مال وارثه . قال : " اعلموا أنه ليس منكم أحد إلا مال وارثه أحب إليه من ماله ، ما لك من مالك إلا ما قدمت ، ومال وارثك ما أخرت " . قال : وقال رسول الله صلى الله عليه وسلم : " ما تعدون فيكم الصرعة ؟ " قلنا : الذي لا تصرعه الرجال ، قال : قال " لا ، ولكن الذي يملك نفسه عند الغضب " . قال : قال رسول الله صلى الله عليه وسلم : " ما تعدون فيكم الرقوب ؟ " قال : قلنا : الذي لا ولد له . قال : " لا ، ولكن الرقوب الذي لم يقدم من ولده شيئا " .أخرج البخاري الفصل الأول منه وأخرج مسلم أصل هذا الحديث من رواية الأعمش ، به .حديث آخر : قال الإمام أحمد : حدثنا محمد بن جعفر ، حدثنا شعبة ، سمعت عروة بن عبد الله الجعفي يحدث عن أبي حصبة ، أو ابن حصبة ، عن رجل شهد النبي صلى الله عليه وسلم يخطب فقال : " تدرون ما الرقوب ؟ " قالوا الذي لا ولد له . قال : " الرقوب كل الرقوب الذي له ولد فمات ، ولم يقدم منهم شيئا " .

قال : " تدرون ما الصعلوك ؟ " قالوا : الذي ليس له مال . قال النبي صلى الله عليه وسلم : " الصعلوك كل الصعلوك الذي له مال ، فمات ولم يقدم منه شيئا " . قال : ثم قال النبي صلى الله عليه وسلم : " ما الصرعة ؟ " قالوا : الصريع . قال : فقال صلى الله عليه وسلم الصرعة كل الصرعة الذي يغضب فيشتد غضبه ، ويحمر وجهه ، ويقشعر شعره ، فيصرع غضبه " .حديث آخر : قال الإمام أحمد : حدثنا ابن نمير ، حدثنا هشام - هو ابن عروة - عن أبيه ، عن الأحنف بن قيس ، عن عم له يقال له : جارية بن قدامة السعدي ، أنه سأل رسول الله صلى الله عليه وسلم فقال : يا رسول الله ، قل لي قولا ينفعني وأقلل علي ، لعلي أعيه . فقال رسول الله صلى الله عليه وسلم : " لا تغضب " . فأعاد عليه حتى أعاد عليه مرارا ، كل ذلك يقول : " لا تغضب " .وكذا رواه عن أبي معاوية ، عن هشام ، به . ورواه [ أيضا ] عن يحيى بن سعيد القطان ، عن هشام ، به ، أن رجلا قال : يا رسول الله ، قل لي قولا وأقلل علي لعلي أعقله . قال : " لا تغضب " .الحديث انفرد به أحمد .حديث آخر : قال أحمد : حدثنا عبد الرزاق ، أخبرنا معمر ، عن الزهري ، عن حميد بن عبد الرحمن ، عن رجل من أصحاب النبي صلى الله عليه وسلم قال : قال رجل : يا رسول الله ، أوصني . قال : " لا تغضب " .

قال الرجل : ففكرت حين قال صلى الله عليه وسلم ما قال ، فإذا الغضب يجمع الشر كله .انفرد به أحمد .حديث آخر : قال الإمام أحمد : حدثنا أبو معاوية ، حدثنا داود بن أبي هند عن ابن أبي حرب بن أبي الأسود ، عن أبي الأسود ، عن أبي ذر قال : كان يسقي على حوض له ، فجاء قوم قالوا أيكم يورد على أبي ذر ويحتسب شعرات من رأسه فقال رجل : أنا . فجاء الرجل فأورد عليه الحوض فدقه ، وكان أبو ذر قائما فجلس ، ثم اضطجع ، فقيل له : يا أبا ذر ، لم جلست ثم اضطجعت ؟

فقال : إن رسول الله صلى الله عليه وسلم قال لنا : " إذا غضب أحدكم وهو قائم فليجلس ، فإن ذهب عنه الغضب وإلا فليضطجع " .ورواه أبو داود ، عن أحمد بن حنبل بإسناده ، إلا أنه وقع في روايته : عن أبي حرب ، عن أبي ذر ، والصحيح : ابن أبي حرب ، عن أبيه ، عن أبي ذر ، كما رواه عبد الله بن أحمد ، عن أبيه .حديث آخر : قال الإمام أحمد : حدثنا إبراهيم بن خالد : حدثنا أبو وائل الصنعاني قال : كنا جلوسا عند عروة بن محمد إذ دخل عليه رجل ، فكلمه بكلام أغضبه ، فلما أن غضب قام ، ثم عاد إلينا وقد توضأ فقال : حدثني أبي ، عن جدي عطية - هو ابن سعد السعدي ، وقد كانت له صحبة - قال : قال رسول الله صلى الله عليه وسلم : " إن الغضب من الشيطان ، وإن الشيطان خلق من النار وإنما تطفأ النار بالماء ، فإذا أغضب أحدكم فليتوضأ " .وهكذا رواه أبو داود من حديث إبراهيم بن خالد الصنعاني ، عن أبي وائل القاص المرادي الصنعاني : قال أبو داود : أراه عبد الله بن بحير .حديث آخر : قال الإمام أحمد : حدثنا عبد الله بن يزيد ، حدثنا نوح بن جعونة السلمي ، عن مقاتل بن حيان ، عن عطاء ، عن ابن عباس قال : قال رسول الله صلى الله عليه وسلم : " من أنظر معسرا أو وضع له وقاه الله من فيح جهنم ، ألا إن عمل الجنة حزن بربوة - ثلاثا - ألا إن عمل النار سهل بسهوة .

والسعيد من وقي الفتن ، وما من جرعة أحب إلى الله [ عز وجل ] من جرعة غيظ يكظمها عبد ، ما كظمها عبد لله إلا ملأ جوفه إيمانا " .انفرد به أحمد ، إسناده حسن ليس فيه مجروح ، ومتنه حسن .حديث آخر في معناه : قال أبو داود : حدثنا عقبة بن مكرم ، حدثنا عبد الرحمن - يعني ابن مهدي - عن بشر - يعني ابن منصور - عن محمد بن عجلان ، عن سويد بن وهب ، عن رجل من أبناء أصحاب النبي صلى الله عليه وسلم ، عن أبيه قال : قال رسول الله صلى الله عليه وسلم : " من كظم غيظا وهو قادر على أن ينفذه ملأه الله أمنا وإيمانا ، ومن ترك لبس ثوب جمال وهو يقدر عليه - قال بشر : أحسبه قال : " تواضعا " - كساه الله حلة الكرامة ، ومن زوج لله كساه الله تاج الملك " .حديث آخر : قال الإمام أحمد : حدثنا عبد الله بن يزيد ، حدثنا سعيد ، حدثني أبو مرحوم ، عن سهل بن معاذ بن أنس ، عن أبيه ، أن رسول الله صلى الله عليه وسلم قال : " من كظم غيظا وهو قادر على أن ينفذه ، دعاه الله على رءوس الخلائق ، حتى يخيره من أي الحور شاء " .ورواه أبو داود والترمذي ، وابن ماجه ، من حديث سعيد بن أبي أيوب ، به .

وقال الترمذي : حسن غريب .حديث آخر : قال : عبد الرزاق : أخبرنا داود بن قيس ، عن زيد بن أسلم ، عن رجل من أهل الشام - يقال له : عبد الجليل - عن عم له ، عن أبي هريرة في قوله تعالى : ( والكاظمين الغيظ ) أن النبي صلى الله عليه وسلم قال : " من كظم غيظا ، وهو يقدر على إنفاذه ملأه الله أمنا وإيمانا " .

رواه ابن جرير .حديث آخر : قال ابن مردويه : حدثنا أحمد بن محمد بن زياد ، أخبرنا يحيى بن أبي طالب ، أخبرنا علي بن عاصم ، أخبرني يونس بن عبيد عن الحسن ، عن ابن عمر قال : قال رسول الله صلى الله عليه وسلم : " ما تجرع عبد من جرعة أفضل أجرا من جرعة غيظ كظمها ابتغاء وجه الله " .وكذا رواه ابن ماجه عن بشر بن عمر ، عن حماد بن سلمة ، عن يونس بن عبيد ، به .فقوله : ( والكاظمين الغيظ ) أي : لا يعملون غضبهم في الناس ، بل يكفون عنهم شرهم ، ويحتسبون ذلك عند الله عز وجل .ثم قال [ تعالى ] ( والعافين عن الناس ) أي : مع كف الشر يعفون عمن ظلمهم في أنفسهم ، فلا يبقى في أنفسهم موجدة على أحد ، وهذا أكمل الأحوال ، ولهذا قال : ( والله يحب المحسنين ) فهذا من مقامات الإحسان .وفي الحديث : " ثلاث أقسم عليهن : ما نقص مال من صدقة ، وما زاد الله عبدا بعفو إلا عزا ، ومن تواضع لله رفعه الله " .وروى الحاكم في مستدركه من حديث موسى بن عقبة ، عن إسحاق بن يحيى بن طلحة القرشي ، عن عبادة بن الصامت ، عن أبي بن كعب ، أن رسول الله صلى الله عليه وسلم قال : " من سره أن يشرف له البنيان ، وترفع له الدرجات فليعف عمن ظلمه ، ويعط من حرمه ، ويصل من قطعه " .ثم قال : صحيح على شرط الشيخين ، ولم يخرجاه وقد أورده ابن مردويه من حديث علي ، وكعب بن عجرة ، وأبي هريرة ، وأم سلمة ، بنحو ذلك .

وروي عن طريق الضحاك ، عن ابن عباس قال : قال رسول الله صلى الله عليه وسلم : " إذا كان يوم القيامة نادى مناد يقول : أين العافون عن الناس ؟ هلموا إلى ربكم ، وخذوا أجوركم ، وحق على كل امرئ مسلم إذا عفا أن يدخل الجنة " .