Allaah has described the people of Jannah as those who treat the creation well by means of their good deeds and wealth, and they are patient when harmed. He said, “And hasten forth to forgiveness from your Lord, for Jannah is as wide as the heavens and the earth, prepared for the pious. Those who spend in prosperity and in adversity, who repress anger, and who pardon people; verily Allah loves Al-Muhsinun (the good-doers).”
(Aali Imraan 3:133-134)
Spending in
prosperity and in adversity with one’s wealth implies the highest level of
doing good. Repressing anger and pardoning people means that one does not
reciprocate evil with evil, which entails that one must have pleasant speech
and avoid ill-mannerism when it is permissible, thus He says, “Verily Allah
loves Al-Muhsinun.”
Some of them have been asked: what is
good character? They replied: Generosity and the withholding of harm. This
description mentioned is even more comprehensive in the Qur’an for they are
described as being generous and they are patient when harmed. The servant who
has good character reaches the level of those who do many acts of worship as
the Prophet (صلّى اللَّهُ عليه وسلّم)
said, “Indeed a person with good character would reach the level of the one who
constantly fasts in the day and stands at night.” (1)
It
is also recommended to have pleasant speech when commanding good and forbidding
evil i.e. a person should be gentle as He said regarding the Non-Muslims,
“And argue with them with that which is best.” (An-Nahl 16:125) Some of the
Salaf have said, “He who you make angry will never accept anything from you.”
(2) Whenever the companions of Ibn Masud saw a people committing an evil act,
they used to say, “Slow down, slow down, may Allah bless you.” (3) One time a
Tabi’i saw a man standing with a woman, so he said to them both, “Indeed Allah
sees both of you. May Allah conceal our sins and yours.” Al-Hasan Al-Basri was
once invited to a dinner, and he was served some sweets in a utensil that was
made of silver. So he took the sweets and placed it on the bread and then ate
from on top of it. Thus some of his companions said: This is prohibiting evil
in a silent manner.
Sufyan
said: “One should not command good and forbid evil except if he possesses these
three qualities:
1.
He is gentle in that which he commands, gentle in that which he prohibits;
2.
Just in that which he commands, just in that which he prohibits;
3.
Knowledgeable in that which he commands, knowledgeable in that which he
prohibits.” (4)
Many
of the Salaf would not command good and forbid evil except in private between
the one who they are commanding or prohibiting. Umm Darda said, “Whoever
admonishes his brother in private has treated him well. Whoever admonishes his
brother in public has disgraced him.“ (5)
Likewise,
repelling harsh words by pleasant speech as He the Most High said, “Repel
(the evil) with one which is better…” (Fussilat 41: 34) And His, the
Most High, statement, “And defend evil with good, for such there is a good
end.” (Ar-Ra’d 13:22 )
Footnotes:
1. Narrated by Abu Dawud (3798), ibn
Hibban (1967), and Al-Hakim (1/60). Al-Albani said that the hadith is sahih
(Silsilah as-sahihah: 2/421)
2. He is Sulaymaan At-Taymee as is
mentioned in Al-Khalaal’s book Al-Amr bil-Ma’roof wa Nahee anil Munkar (
Commanding the Good and Forbidding the Evil), pg. 9
3. Narrated by Al-Khalaal, pg.8
4. Narrated by Al-Khalaal, pg. 8
5. Narrated by Al-Khalaal, pg. 10
Transcribed
from: The Dispute of the Highest Angels |
Ikhtiyar al-Awlaa fee Sharh Hadith Ikhtisaam al-Mala al-A’alaa |
Al-Hafidh Ibn Rajab Al-Hanbali
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