B&S in Islam and [who] do not persist in what they have

!Allah has encourages us to His done while they know.

ِّ‫من‬
‫ريِ ر‬ ‫ج ر‬‫ت تس غ‬ ‫جرناَ ة‬‫و س‬ ‫م س‬ ‫ه غ‬‫ر‬ ‫منِّ ررب م‬‫فسرةة م‬‫غ ر‬‫م غ‬ ‫هم ر‬ ‫ؤ ع‬‫جسزا ع‬ ‫ك س‬ ‫عأول ىسئ ر س‬
forgiveness and His paradise: Allah says ‫س‬ ‫س‬
) ِّ‫ن‬
‫مرليِ س‬
‫عاَ ر‬‫جعر ال غ س‬ ‫مأ غ‬ ‫ع س‬‫ونَ ر غ‬ ‫هاَ س‬
‫فيِ س‬‫نِّ ر‬
‫ديِ س‬
‫خاَل ر ر‬ ‫هاَ اغلنَ غ س‬
‫هاَعر س‬ ‫حت ر س‬
‫تس غ‬
in Surah alu-Imran C.3; V.133-134 (136
َ‫ها‬‫ض س‬ ‫عغر ع‬ ‫ة س‬‫جن ر ة‬
‫و س‬ ‫م س‬ ‫منِّ ررب مك ع غ‬ ‫ة م‬ ‫فسر ة‬
‫ع‬
‫غ ر‬‫م غ‬
‫ى س‬ ‫عوُا إ رل س ى‬‫ر ع‬ ‫ساَ ر‬ ‫و س‬ ‫س‬ Those - their reward is forgiveness from their
ِّ‫ن‬ ِ‫ذي‬ ‫ر‬ ‫ل‬‫ا‬ 133 ) ِّ‫ن‬ ِ‫قي‬ ‫ت‬ ‫م‬ ‫غ‬ ‫ل‬‫ل‬ ‫ت‬ ‫د‬ ‫ع‬ ‫أ‬ ‫ض‬ ‫ر‬‫س‬ ‫ل‬‫غ‬ ‫وا‬
‫ر س‬ ‫غ ع ر ر غ ر ع ر ر س‬ ‫ال ر س س ع س‬
‫ت‬ ‫وا‬ َ‫ما‬ ‫س‬ Lord and gardens beneath which rivers flow [in
‫ظ‬‫غيِ غ س‬ ‫نِّ ال غ س‬
‫ميِ س‬‫كاَظر ر‬ ‫وال غ س‬‫ء س‬ ‫ضررا ر‬ ‫وال ر‬ ‫ء س‬ ‫سررا ر‬ ‫فيِ ال ر‬ ‫ن ر‬ ‫قوُ س‬ ‫ف ع‬
‫عيِن ر‬
Paradise], wherein they will abide eternally; and
134 ) ِّ‫ن‬ ‫سرنيِ س‬ ‫ح ر‬‫م غ‬ ‫ب ال غ ع‬ ‫ح ب‬ ‫ه يِ ع ر‬‫والل ر ع‬ ‫س س‬ ‫نِّ الرناَ ر‬ ‫ع ر‬‫نِّ س‬‫فيِ س‬ ‫عاَ ر‬ ‫وال غ س‬
‫س‬
“And march forth in the way (which leads excellent is the reward of the [righteous]
to) forgiveness from your Lord, and for workers.
Paradise as wide as the heavens and the
earth, prepared for the pious. Those R B&S in Islam!
‫ض‬ ‫س‬ ‫غ‬
‫والغر ع‬ ‫ت س‬ ‫وا ع‬ ‫ماَ س‬‫س س‬ ‫هاَ ال ر‬ ‫ض س‬ ‫عغر ع‬ ‫ة س‬ ‫جن ر ة‬ ‫و س‬ ‫س‬
1. who spend (in God’s Cause) in Ibn Mas'ud (ra) reported the Messenger of Allah
prosperity and in adversity, :(sm) said
2. who repress anger, and ‫منرة ة ومي مك نربو م‬
‫منرة ة‬ ‫شيِ م‬ ‫ل فمهروم ي م ن‬
‫م خ‬ ‫ج ل‬ ‫ة مر ر‬ ‫جن ن م‬ ‫ل ال ن م‬ ‫خ ر‬ ‫ن ي مد ن ر‬ ‫م ن‬ ‫خرر م‬ ‫ آ خ‬
3. who pardon the people; verily, God ‫منرة ة‬ ‫ه النناَّرر م‬ ‫فع ر ر‬ ‫س م‬ ‫ومت م ن‬
The last to enter Paradise would be a man who
loves the good-doers.” would walk once and stumble once and be burnt
‫م ذسك سعروا‬
‫ه غ‬‫س ع‬‫ف س‬ ‫موُا سأنَ ع‬ ‫و ظسل س ع‬
‫ش ة س‬
‫ةأ غ‬ ‫ح س‬ ‫فاَ ر‬ ‫ععلوُا س‬ ‫ذا س‬
‫ف س‬ ‫نِّ إ ر س‬
‫ذيِ س‬ ‫وال ر ر‬ ‫س‬ .by the Fire once
‫ه‬ ‫ر‬ ‫ر‬
‫ب إ رل الل ع‬ ‫ب‬
‫فعر الذعنَوُ س‬ ‫غ ر‬ ‫منِّ يِ س غ‬
‫و س‬‫م س‬ ‫ه غ‬ ‫ع‬ ‫س‬ ‫س‬ ‫ر‬
‫غفعروا ل رذعنَوُب ر ر‬ ‫ست س غ‬‫ه فاَ غ‬ ‫الل س‬ :‫ل‬ ‫ت إ خل مي نهماَّ فم م‬
‫قاَّ م‬ ‫ف م‬ ‫جاَّوممزهماَّ ال نت م م‬ ‫ماَّ م‬ ‫ذا م‬ ‫ فمإ خ م‬
135 ) ‫ن‬ ‫موُ س‬ ‫س‬
‫عل ع‬ ‫م يِ س غ‬‫ه غ‬ ‫و ع‬‫علوُا س‬ ‫ع‬ ‫س‬
‫ماَ ف س‬ ‫ى س‬ ‫س‬
‫عل ى‬‫صبروا س‬ ‫م يِ ع ر‬ ‫س‬
‫ول غ‬ ‫س‬ :Then when passed it, he will look at it and say
And those who, when they commit an ‫ك‬‫من ن خ‬‫جاَّخنيِ خ‬ ‫ذيِ ن م ن‬ ‫ك ال ن خ‬ ‫ ت ممباَّمر م‬
immorality or wrong themselves, they .Blessed is He Who has saved me from You
‫م‬ ‫شيةئاَّ ماَّ أ مع ن م م‬ ‫ لم م م‬
remember Allah and seek forgiveness for their ‫ن‬‫ن الونخلي م‬ ‫م م‬‫دا خ‬ ‫ح ة‬
‫طاَّه ر أ م‬ ‫ه م ن م‬ ‫يِ الل ن ر‬
‫قد ن أع نط ماَّن خ م‬
.‫ن‬ ‫ري م‬ ‫خ خ‬ ‫موال خ‬
sins - and who can forgive sins except Allah? –
Allah has given me something He has not given
.to any one of those in earlier or later times
Page 1 of 31
 :‫ل‬‫قو ر‬ ‫جمرة ل فمي م ر‬ ‫ش م‬ ‫ه م‬ ‫ فمت رنرفمعر ل م ر‬ He (Allah) will say: O son of Adam, if I bring you
Then a tree will be raised up for him and he will .near it you may ask me for something else
‫ك منهاَّ ت م‬ ‫ ل معبليِ إ م‬:‫ل‬
:say . َّ‫ها‬ ‫سأل رخنيِ غ مي نمر م‬ ‫ن أد نن مي نت ر م خ ن م م ن‬ ‫خ ن‬ ‫م‬ ‫قو ر‬ ‫ فمي م ر‬
َّ‫ل ب خظ خل بمها‬ ‫م‬ ‫م‬ ‫م‬ He will promise Him that he will not ask for
‫ست مظ خ ن‬ ‫جمرةخ فمل ن‬ ‫ش م‬ ‫ن همذ خهخ ال ن‬ ‫م ن‬ ‫ب أد نن خخنيِ خ‬ ‫ أىن مر ب‬
. َّ‫ماَّئ خمها‬
‫ن م‬ ‫م ن‬ ‫ب خ‬ ‫شمر م‬ ‫ومأ م ن‬ .anything else
‫ فميعاَّهده أ من ل م ي م‬
O my Lord! Bring me near this tree so that I may َّ‫ها‬‫ه غ مي نمر م‬‫سأل م ر‬ ‫م ن‬ ‫رم خ ر ر ن‬
take shelter in its shade and drink from its And he will promise Him that he will not ask for
.water .anything else
ِ‫سأ مل نت مخني‬ ‫ن أع نط مي نت رك ممهاَّ م‬
‫ ياَّ ابن آدم ل معبليِ إ م‬:‫ل الل نه‬
‫خ ن‬ ‫ر م ن م م م م‬ ‫قو ر‬ ‫ فمي م ر‬ .‫ه‬ ‫ه ع مل مي ن خ‬ ‫صب نمر ل م ر‬ ‫ماَّ ل م م‬ ‫ه ي ممرى م‬
‫م‬
‫ه ي معنذ خرره ر لن ن ر‬ ‫ وممرب ب ر‬
‫غ مي نمر م‬
.َّ‫ها‬ His Lord will excuse him, because He sees
Allah will say: O son of Adam, if I grant you this, .what he cannot bear patiently
you will ask Me for something else. ‫ل ب خظ خل بمهاَّ ومي م ن‬ ‫ فمي رد نخنيهخ خ‬
‫ ويعاَّهده أ من ل م ي م‬. ‫ ل م ياَّ رب‬:‫ل‬ . َّ‫ماَّئ خمها‬
‫ن م‬ ‫م ن‬ ‫ب خ‬ ‫شمر ر‬ ‫ست مظ خ ب‬ ‫من نهماَّ فمي م ن‬
‫ه‬
‫هاَّ وممرب ب ر‬ ‫ه غ مي نمر م‬ ‫سأل م ر‬ ‫م ن‬ ‫مرم خ ر ر ن‬ ‫م م ب‬ ‫قو ر‬ ‫ فمي م ر‬ So He (Allah) will bring him near it, and he will
He will say: No. my Lord. And he will promise take shelter in its shade and drink its water.
.Him that he will not ask for anything else ‫م‬
‫ن‬‫م م‬ ‫ن خ‬ ‫س ر‬ ‫ح م‬ ‫يِ أ ن‬ ‫جن نةخ ه خ م‬ ‫ب ال ن م‬ ‫عن ند م مباَّ خ‬ ‫جمرة ل خ‬ ‫ش م‬ ‫ه م‬ ‫م ت رنرفمعر ل م ر‬ ‫ ثر ن‬
‫ه ع مل مي نهخ‬ ‫م‬ ‫ر‬
‫صب نمر ل م ر‬ ‫ماَّ ل م م‬ ‫ه ي ممرى م‬ ‫ ي معنذ خرره ر لن ن ر‬ .‫ن‬ ‫م‬
‫الولي مي ن خ‬
His Lord will excuse him, because He sees Then a tree will be raised up for him at the gate
.what he cannot bear patiently of the Paradise, more beautiful than the first
.َّ‫ماَّئ خمها‬‫ن م‬ ‫م ن‬ ‫ب خ‬ ‫شمر ر‬ ‫ل ب خظ خل بمهاَّ ومي م ن‬ ‫ست مظ خ ب‬ ‫من نهماَّ فمي م ن‬ ‫ فمي رد نخنيهخ خ‬ two.
So He (Allah) will bring him near it, and he will ‫ن‬‫م ن‬ ‫ب خ‬ ‫شمر م‬ ‫ل ب خظ خل بمهاَّ ومأ م ن‬ ‫ست مظ خ ن‬ ‫م‬
‫ن همذ خهخ ل ن‬ ‫م ن‬ ‫ب أد نن خخنيِ خ‬
‫م‬
‫ أىن مر ب‬:‫ل‬
‫قو ر م‬ ‫فمي م ر‬
‫م‬ ‫ر‬ ‫م‬ ‫م‬ ‫م‬
.take shelter in its shade and drink its water . َّ‫ها‬ ‫سألك غ مي نمر م‬ ‫ماَّئ خمهاَّ ل أ ن‬ ‫م‬
‫فمي م ر‬.َ‫لوملى‬ ‫من ا ر‬ ‫م‬ O my Lord! Bring me near this tree so that I
:‫ل‬ ‫قو ر‬ ‫ن خ م‬ ‫س ر‬ ‫ح م‬ ‫يِ أ ن‬ ‫جمرة ل ه خ م‬ ‫ش م‬‫ه م‬ ‫م ت رنرفمعر ل م ر‬ ‫ ثر ن‬
Afterwards a tree more beautiful than the first may take shelter in its shade and drink from
:will be raised up before him and he will say its water and. I will not ask you for anything
‫م‬ ‫ن همذ خهخ ل م ن‬ ‫م‬ ‫م‬ .else
‫ست مظ خ ن‬
‫ل‬ ‫ماَّئ خمهاَّ ومأ ن‬ ‫ن م‬ ‫م ن‬ ‫ب خ‬ ‫شمر م‬ ‫م ن‬ ‫ب أد نن خخنيِ خ‬ ‫ أىن مر ب‬ ‫ ياَّ ابن آدم أ مل مم تعاَّهدنيِ أ من ل م ت م‬:‫ل‬
‫ك غ مي نمر م‬
. َّ‫ها‬ ‫سأ مل ر م‬ ‫م‬
‫ب خظ خل بمهاَّ ل م أ ن‬ ‫سأل مخنيِ غ مي نمر م‬
‫هاَّ ؟‬ ‫م ن‬ ‫ن‬ ‫ن رم خ نخ‬ ‫قو ر م ن م م م‬ ‫ فمي م ر‬
O my Lord! Bring me near this tree so that I He (Allah) will say: O son of Adam! did you not
may drink from its water and take shelter in promise Me that you will not ask Me anything
.its shade. I will not ask you for anything else ?else
‫ ياَّ ابن آدم أ مل مم تعاَّهدنيِ أ من ل م ت م‬:‫ل‬
‫سأل مخنيِ غ مي نمر م‬
‫هاَّ؟‬ ‫م ن‬ ‫ن‬ ‫ن رم خ نخ‬ ‫قو ر م ن م م م‬ ‫ فمي م ر‬
Page 2 of 31
 . َّ‫ها‬ ‫ك غ مي نمر م‬ ‫سأ مل ر م‬ ‫م‬
‫ب همذ خهخ ل م أ ن‬ ‫ ب مملىَ مياَّ مر ب‬:‫ل‬ ‫قماَّ م‬  He said: It is in this way that the Messenger of
He will say: Yes, my Lord, but I shall not ask Allah (sm) laughed.
.YOU for anything else Then the companions asked the Prophet (sm):
َّ‫ه ع مل مي نمها‬ ‫صب نمر ل م ر‬ ‫ماَّ ل م م‬ ‫ه ي ممرى م‬
‫م‬
‫ه ي معنذ خرره ر لن ن ر‬ ‫وممرب ب ر‬  ‫ل النله؟‬ ‫سو م‬ ‫ك ي ماَّ مر ر‬‫ح ر‬ ‫ض م‬‫م تم ن‬‫م ن‬ ‫ خ‬
His Lord will excuse him, because He sees Why do you laugh O Messenger of Allah? He
.what he cannot bear patiently said:
‫ل ال ن م‬
‫جن نةخ‬
‫م‬ ‫م‬
‫من نمهاَّ فمي م ن‬
‫فميدخنيه منهاَّ فمإ م م‬  ‫ن مقاَّ م‬
:‫ل‬ ‫حي م‬ ‫ن خ‬ ‫مي م‬‫ب ال نمعاَّل م خ‬‫ك مر ب‬ ‫ح خ‬‫ض ن‬‫ن خ‬ ‫م ن‬ ‫ خ‬
‫ت أه ن خ‬ ‫وا م‬ ‫ص م‬ ‫مع ر أ ن‬ ‫س م‬ ‫ذا أد نمناَّه ر خ‬ ‫خ‬ ‫ر ن خ خ نم‬
. Because of the laugh of the Lord of the
Then (Allah) will bring him near to it, so he :universe, when ( the desirer of Paradise) said
‫م‬ ‫م‬
will hear the voices of the inhabitants of the ‫ن؟‬
‫مي م‬‫ب ال نمعاَّل م خ‬‫ت مر ب‬ ‫مبنيِ ومأن ن م‬ ‫ست مهنزخئر خ‬ ‫ أت م ن‬
.Paradise You mocking at me though You are the Lord of
. َّ‫خل نخنيمها‬ ‫ب أ مد ن خ‬ ‫ أىن مر ب‬:‫ل‬
‫قو ر م‬ ‫فمي م ر‬  ?the worlds
.He will say: O my Lord! admit me to it ‫ماَّ أ م م‬
" ‫شاَّرء قماَّد خلر‬ ‫ك ومل مك خبنيِ ع مملىَ م‬ ‫من ن م‬‫ست مهنزخئر خ‬
‫م‬
‫ إ خبنيِ ل م أ ن‬:‫ل‬ ‫فمي م ر‬
‫قو ر‬
‫من ن م‬
‫ك‬ ‫قو ر‬ ‫فمي م ر‬  He (Allah) will say: I am not mocking at you, but
‫ريخنيِ خ‬ ‫ص خ‬ ‫ماَّ ي م ن‬‫م م‬ ‫ن آد م م‬ ‫ ي ماَّ اب ن م‬:‫ل‬
Allah will say: O son of Adam, what will I have power to do whatever I will.
?bring an end to your requests to Me
‫معممهاَّ؟‬ ‫مث نل ممهاَّ م‬
‫ك الد بن نمياَّ وم خ‬ ‫ن أ رع نط خي م م‬ ‫كأ ن‬
‫أ ميرضي م م‬
‫رن خ‬ 
Will it please you if I give you the whole
 In another narration narrated by ibn
?world and a like one along with it Masud ® the Prophet (sm) said,
‫م‬ ‫م‬
!‫ن " ؟‬ ‫مي م‬‫ب ال نمعاَّل م خ‬ ‫ت مر ب‬ ‫مبنيِ ومأن ن م‬ ‫ست مهنزخئر خ‬ ‫ب أت م ن‬ ‫ل مياَّ مر ب‬ ‫مقاَّ م‬  ‫ل ال ن م‬
‫جن نةخ‬
‫ وآ خ م‬،َّ‫خروجاَّ منها‬ ‫ إنيِ ل مع نل مم آ خ م‬
‫خمر أهن خ‬ ‫ل النناَّرخ ر ر ة خ ن م م‬ ‫خمر أهن خ‬ ‫ر‬ ‫خب‬
He will say: O my Lord! Are You mocking at ‫خول ة‬ ‫در ر‬
?me, though You are the Lord of the worlds "I know the person who will be the last to come
‫ح ر‬ ‫ل أ مل م تسأ مرلونيِ م م‬ ‫سرعود د فم م‬ ‫ح م‬ 
‫ك؟‬ ‫ض م‬‫مأ ن‬ ‫خ ن‬ ‫ب‬ ‫م ن‬ ‫قاَّ م‬ ‫م ن‬ ‫ن م‬ ‫ك اب ن ر‬ ‫ض خ‬ ‫فم م‬ out of the (Hell) Fire, and the last to enter
Ibn Mas'ud (r), the narrator of the hadith, Paradise.
laughed and said: Why don't you ask me ‫ن النناَّرخ ك مب ن ة‬
‫وا‬ ‫م م‬‫ج خ‬ ‫خرر ر‬‫ل يم ن‬ ‫ج ل‬ ‫ مر ر‬
?what I am laughing at He will be a man who will come out of the (Hell)
‫ك؟‬ ‫ح ر‬ ‫ض م‬ ‫م تم ن‬ ‫م ن‬ ‫قاَّرلوا خ‬ ‫فم م‬  Fire crawling,
?They (then) asked him: Why do you laugh .‫ة‬ ‫ل ال ن م‬
‫جن ن م‬ ‫خ خ‬ ‫ب فماَّد ن ر‬ ‫ل الل ن ر‬
‫ه اذ نهم ن‬ ‫قو ر‬ ‫ فمي م ر‬
. ‫ل الل نهخ‬ ‫سو ر‬ ‫ك مر ر‬ ‫ح م‬ ‫ض خ‬ ‫ذا م‬ ‫ل همك م م‬ ‫مقاَّ م‬  and Allah will say to him, 'Go and enter
Paradise.
Page 3 of 31
 ‫ل إل مي نهخ أ من نهاَّ م م‬ ‫ن‬ ‫من نزخل م ة‬ ‫م‬ ‫ ذ مل خ م م‬:‫ل‬
،‫لى‬ ‫م م‬ ‫خي ن ر خ‬ ‫ فمي مأختيمهاَّ فمي ر م‬ .‫ة‬ ‫ل ال ن م‬
‫جن نةخ م‬ ‫ك أد نمنىَ أهن خ‬ ‫قاَّ ر‬ ‫ومك ماَّ م‬
‫ن ير م‬
He will go to it, but he will imagine that it had It is said: that will be the lowest in degree
,been filled .amongst the people of Paradise
‫ل ياَّ رب وجدت رهاَّ م م‬
‫لى‬ ‫قو ر م م ب م م ن م م‬ ‫جعر فمي م ر‬ ‫ فمي منر خ‬
and then he will return and say, 'O Lord, I have
'.found it full  Imam Muslim narrated from Abu Dharr ®
who reported that Allah's Messenger (‫)ﷺ‬
.‫ة‬‫جن ن م‬ ‫ل ال ن م‬ ‫خ خ‬ ‫ب مفاَّد ن ر‬ ‫ل اذ نهم ن‬ ‫قو ر‬ ‫ فمي م ر‬
said:
and Allah will say to him, 'Go and enter ‫ إنيِ ل مع نل مم آ خ م‬
Paradise. ‫ة‬
‫جن ن م‬‫خول ة ال ن م‬ ‫جن نةخ د ر ر‬ ‫ل ال ن م‬ ‫خمر أهن خ‬ ‫ر‬ ‫خب‬
‫ل إل مي نهخ أ من نهاَّ م م‬ ‫ن‬ I know the last inhabitants of Paradise to enter it
.‫لى‬ ‫م م‬ ‫خي ن ر خ‬ ‫ فمي مأختيمهاَّ فمي ر م‬ ‫ وآ خ م‬
He will go to it, but he will imagine that it had َّ‫من نهما‬
‫جاَّ خ‬ ‫خررو ة‬ ‫ل النناَّرخ ر‬ ‫خمر أهن خ‬ ‫م‬
and the last inhabitants of Hell to come out of it.
,been filled
‫جد نت رهاَّ م م‬ ‫قاَّ ر‬
‫ل‬ ‫مةخ فمي ر م‬ ‫قمياَّ م‬ ‫م ال ن خ‬‫ل ي رؤ نمتىَ ب خهخ ي مون م‬ ‫ج ل‬ ‫ مر ر‬
،‫لى‬ ‫ب وم م م م‬ ‫ل مياَّ مر ب‬ ‫قو ر‬ ‫ فمي م ر‬
He is a man who will be brought on the Day of
'.then he will say, 'O Lord, I have found it full Resurrection and it will be said:
‫ل الد بن نمياَّ ومع م م‬
‫شمرة م‬ ‫مث ن م‬‫ك خ‬ ‫ن لم م‬ ‫ فمإ خ ن‬،‫ة‬ ‫جن ن م‬ ‫ل ال ن م‬ ‫خ خ‬ ‫ب مفاَّد ن ر‬ ‫ل اذ نهم ن‬ ‫قو ر‬ ‫ فمي م ر‬
‫م‬ . َّ‫ه ك خمباَّمرهما‬‫صمغاَّمر ذ ررنوب خهخ موانرفمرعوا ع من ن ر‬ ‫ضوا ع مل مي نهخ خ‬ ‫ اع نرخ ر‬
.َّ‫ممثاَّل خهما‬ ‫أ ن‬ Present his minor sins to him & conceal the
and Allah will say to him, 'Go and enter major sins.
Paradise. ‫صغماَّرر ذ ررنوب خهخ فمي ر م‬
‫قاَّ ر‬
‫ل‬ ‫ض ع مل مي نهخ خ‬ ‫ فمت رعنمر ر‬
and you will have what equals the world and ten Then the minor sins will be presented before
times as much him, and it will be said:
‫م‬ ‫ن لم م‬ ‫م‬
.َّ‫ل الد بن نميا‬ ‫ممثاَّ خ‬ ‫شمرةخ أ ن‬ ‫ل عم م‬ ‫مث ن م‬ ‫ك خ‬ ‫ أون إ خ ن‬ ‫ذا ك م م‬
‫ذا‬ ‫ذا ومك م م‬ ‫م كم م‬ ‫ت ي مون م‬ ‫مل ن م‬
‫ ومع م خ‬،‫ذا‬ ‫ذا ومك م م‬ ‫ذا ك م م‬‫ذا ومك م م‬ ‫م كم م‬ ‫ت ي مون م‬ ‫مل ن م‬ ‫ عم خ‬
or, you will have as much as ten times the like . ‫ذا‬ ‫ومك م م‬
of the world On such and such a day you did so and so and
‫م‬ ‫م‬
." ‫ك‬ ‫مل خ ر‬ ‫ت ال ن م‬ ‫مبنيِ ومأن ن م‬ ‫ك خ‬ ‫ح ر‬ ‫ض م‬ ‫ أون ت م ن‬،ِ‫مبني‬ ‫خرر خ‬ ‫س م‬ ‫ل تم ن‬ ‫قو ر‬ ‫ فمي م ر‬ on such and such a day you did so and so.
On that, the man will say, 'Do you mock at me ‫م‬
‫ن ك خمباَّرخ‬‫م ن‬ ‫فق ل خ‬ ‫ش خ‬ ‫م ن‬ ‫ن ي رن نك خمر ومهروم ر‬ ‫طيعر أ ن‬ ‫ست م خ‬ ‫ ل م يم ن‬. ‫م‬ ‫ل ن معم ن‬ ‫قو ر‬ ‫ فمي م ر‬
"?(or laugh at me) though You are the King . ‫ض ع مل مي نهخ‬ ‫م‬
‫م‬ ‫ن ت رعنمر م‬ ‫ذ ررنوب خهخ أ ن‬
‫جذ ر ر‬
،‫ه‬ ‫وا خ‬ ‫ت نم م‬‫حنتىَ ب مد م ن‬ ‫ك م‬ ‫ح م‬ ‫ض خ‬ ‫ل الل نهخ م‬ ‫سو م‬ ‫ت مر ر‬ ‫قد ن مرأي ن ر‬ ‫ فمل م م‬ He will say: Yes. It will not be possible for him to
I saw Allah's Messenger (sm) (while saying deny, while he will be afraid of his major sins to
that) smiling that his premolar teeth be presented before him.
.became visible It would be said to him:
Page 4 of 31
 ‫ن لم م‬ ‫س‬ ‫س‬
‫ة‬
‫سن م ة‬‫ح م‬‫سي بئ مةد م‬
‫ل م‬ ‫ن كر ب‬ ‫م م‬
‫كاَّ م‬ ‫ك م‬ ‫ فمإ خ ن‬ ِّ‫ن‬
‫ملل غ‬ ‫ن أك عللوُ س‬
‫ن ر‬ ‫جللاَءس أ غ‬ ‫ل الل رلل ر‬
‫ه رإل سر س‬ ‫سوُ س‬ ‫والل ر ر‬
‫ه سيِاَ سر ع‬ ‫ ل س‬
In place of every evil deed, you will have a good َ‫ها‬ ‫أس غ‬
‫هل ر س‬
deed. Then that person will say: "Nothing, by Allah, O Messenger of Allah, except
. " َّ‫هاَّ هرمنا‬ ‫شمياَّمء ل م أ ممرا م‬
‫هاَّ م‬ ‫ت أم ن‬ ‫مل ن ر‬
‫ب قمد ن ع م خ‬ ‫مر ب‬ that I hope I will be one of its people."
My Lord! I have done things I do not see here.
Abu Dhar (ra) The narrator of the hadith said: He said, " َ‫ها‬ ‫هل ر س‬ ‫نِّ أ س غ‬
‫م غ‬ ‫ك ر‬ ‫فإ رنَ ر س‬
‫" س‬You will be one of its
‫م‬
. ‫جذ ره ر‬
‫وا خ‬
‫ت نم م‬
‫حنتىَ ب مد م ن‬ ‫ك م‬ ‫ح م‬ ‫ل الل نهخ م‬
‫ض خ‬ ‫سو م‬ ‫ت مر ر‬ ‫قد ن مرأي ن ر‬ ‫فمل م م‬ people."
Indeed, I saw the Messenger of Allah laugh till ِّ‫ن‬
‫ه ر‬‫من غ ع‬ ‫ل ر‬ ‫ل يِ سأ غك ع ع‬ ‫ع س‬ ‫ج س‬‫ف س‬ ‫ه س‬‫قغرنَ ر ر‬‫نِّ س‬
‫م غ‬‫ت ر‬ ‫مسرا ة‬ ‫ج تس س‬ ‫خسر س‬ ‫فأ س غ‬‫ س‬
his front teeth were exposed. He took some dates out of his pocket and
R B&S in Islam! started to eat them,
The meaning of this ayah motivated the then he said,
‫س‬
companions of the prophet (sm) and ‫هاَ ل س س‬
‫حسيِاَةة‬ ‫ه إ رنَ ر س‬‫ذ ر‬
‫ه ر‬ ‫مسرارتيِ س‬ ‫ل تس س‬‫حرتى آك ع س‬ ‫ت س‬ ‫حريِيِ ع‬ ‫نِّ أسنَاَ س‬ ‫ ل سئ ر غ‬
encouraged them to action. ‫وُيِل س ة‬
‫ة‬ ‫طس ر‬
"If I live to finish eating these dates it will be too
Imaam Muslim reported from Anas ibn Maalik long."
(ra) that at the Battle of Badr, when the ‫حت رللى‬ ‫ل س‬ ‫قاَت سلل س‬ ‫م س‬ ‫ر ث علل ر‬ ‫ماَ س‬ ‫ س‬
‫ملل ر‬‫نِّ الت ر غ‬ ‫م س‬ ‫ه ر‬‫ع ع‬
‫م س‬‫ن س‬‫كاَ س‬ ‫مى ب ر س‬ ‫فسر س‬
mushrikeen approached, the Prophet (sm) said, .‫ل‬ ‫قت ر س‬ ‫ع‬
‫س‬
‫ض‬
‫والغر ع‬ ‫ت س‬ ‫وُا ع‬ ‫م س‬ ‫س س‬ ‫هاَ ال ر‬ ‫ض س‬ ‫عغر ع‬ ‫ة س‬ ‫جن ر ة‬ ‫موُا إ رسلى س‬ ‫قوُ ع‬ ‫ ع‬ He threw aside the dates then fought them
"Get up to Paradise the width is as wide as until he was killed.
the heavens and the earth.
After listening this order from the prophet-‫ميِ غعر‬ ‫ع س‬
‫ع‬ R B&S in Islam!
ِ‫ي‬ ‫س‬ ‫غ‬ ‫غ‬
‫ر ب‬‫صاَ ر‬
‫ماَم ر النَ غ س‬ ‫ح س‬
‫نِّ ال س‬ ‫ ب غ ع‬said, Allah says in Surah Shura, c. 42, v:36
‫س‬ ‫ل الل ر ر‬ ‫ع‬
‫ض؟‬ ‫والغر ع‬ ‫ت س‬ ‫وُا ع‬ ‫م س‬ ‫س س‬‫هاَ ال ر‬ ‫ض س‬ ‫عغر ع‬ ‫ س‬،‫ه‬ ‫سوُ س‬ ‫ سيِاَ سر ع‬ ‫عندس‬‫ماَ ر‬ ‫و س‬‫ة الدبنَ غسيِاَ ۖ س‬ ‫ع ال غ س‬
‫حسيِاَ ر‬ ‫مستاَ ع‬
‫ف س‬‫ء س‬‫يِ ة‬
‫ش غ‬ ‫منِّ س‬ ‫ماَ أورتيِعتم م‬ ‫ف س‬ ‫س‬
‫س‬
"O Messenger of Allah, Paradise the width of the )‫ن‬ ‫وُك رعلوُ س‬
‫م يِ ست س س‬
‫ه غ‬ ‫ى سرب م ر‬ ‫عل س ى‬ ‫و س‬‫معنوُا س‬ ‫نِّ آ س‬ ‫ى ل رل ر ر‬
‫ذيِ س‬ ‫ق ى‬‫وأ ب غ س‬
‫خيِ غةر س‬ ‫الل ر ر‬
‫ه س‬
heavens and the earth?" (36
He said, "Yes." ‫م‬ ‫ن معم ن‬ “So whatever you have been given is but (a
'Umayr said, ‫خ‬ ‫خ بم د‬ ‫"ب م د‬That's great!" passing) enjoyment for this worldly life, but that
The Messenger of Allah (sm) said, which is with God (i.e. Paradise) is better and
‫خ؟‬ ‫خ بس ة‬‫ بس ة‬: ‫ك‬ ‫وُل ر س‬
‫ق غ‬ ‫عسلى س‬ ‫ك س‬ ‫مل ع س‬
‫ح ر‬‫ماَ يِ س غ‬‫ س‬ more lasting for those who believe and put their
"What makes you say, 'That's great!'?" trust in their Lord.
He said, We need continuing to do good deeds,
Page 5 of 31
The compound effect is the strategy of reaping ‫قللسر‬ ‫ن ال غ س‬
‫ف غ‬ ‫فيِ سللاَ ر‬
‫مللاَ يِ سن غ ر‬
‫ه س‬‫فإ رنَ ر ع‬‫ة س‬
‫مللسر ر‬ ‫ع غ‬‫وال غ ع‬
‫ج س‬‫حلل م‬ ‫نِّ ال غ س‬
‫عوُا ب سيِ غلل س‬
‫ت سللاَب ر ع‬
huge rewards from small, seemingly ‫ب‬‫ه ر‬‫والللذر س‬ ‫د س‬‫ديِلل ر‬ ‫ح ر‬ ‫غ‬
‫ث ال س‬ ‫خب سلل س‬ ‫غ‬
‫فلليِ الك ريِللعر س‬ ‫مللاَ يِ سن غ ر‬ ‫س‬
‫بك س‬ ‫والللذبعنَوُ س‬ ‫س‬
insignificant actions. ‫ة‬
‫ض ر‬
‫ف ر‬ ‫وال غ ر‬ ‫س‬
For example if u have been given choice to "Continue Performing Hajj and 'Umrah, for
choose between an amount of 100 $million and they remove poverty and sin as the bellows
$ 1 that will multiply every day for one month. removes impurity from iron and gold and silver
Which one will you accept? Of course 100
million. This is an important principle because A
But what about if I chose $1 that will multiply small deed that is continuous is better than a
for one month? big deed that is not done regularly. Continuity in
After 5 days: $16 righteous deeds strengthens emaan.
‫س‬ ‫س‬
After 10 days: $ 512 The Prophet (sm) was asked: ‫ب‬ ‫ح ب‬ ‫ل أ س‬ ‫م ر‬‫ع س‬ ‫ى ال غ س‬ ‫أ ب‬
After 20 days: $ 524 k & 288 ‫" إ رسلى الل ر ر‬Which deed is most beloved to Allah?"
‫ه‬
After 31 days: $ 107 million He said, . " ‫ل‬ ‫قلل ر‬ ‫ن س‬ ‫س‬
‫وإ ر غ‬ ‫ه س‬ ‫ملل ع‬ ‫و ع‬‫"أدغ س‬The one that is
For more details u can read The New York continuous, even if it is little."
‫ب ال س غ‬ ‫س‬
Times and Wall Street Journal bestseller "‫ل‬ ‫ن س‬
‫قلل ر‬ ‫وإ ر غ‬ ‫عل سيِ غ ر‬
‫ه س‬ ‫م س‬‫و س‬‫دو س ر‬ ‫ماَ ع‬ ‫ه س‬ ‫ل إ رسلى الل ر ر‬ ‫ماَ ر‬
‫ع س‬ ‫ح ر‬ ‫نأ س‬ ‫وإ ر ر‬
‫س‬
book “The Compound Effect written by Darren . ‫مل أث غب سعتوُهع‬‫ة‬ ‫س‬ ‫ع‬
‫س‬ ‫لوُا‬ ‫ع‬ ‫م‬
‫ر‬ ‫ع‬
‫س‬ ‫س‬
‫ذا‬ ‫إ‬ ‫د‬
‫ة‬
‫ع ر ر‬‫م‬ ‫ح‬‫س‬ ‫م‬ ‫ع‬
‫ل‬ ‫آ‬ ‫ن‬‫س‬ ‫س‬
َ‫كا‬ ‫و‬
‫ س‬.
Hardy” The acts most pleasing to Allah are those which
the Prophet (sm) said, transmitting the words of are done continuously, even if they are small.
his Lord in a hadeeth qudsi: And it was the habit of the members of
‫وماَ تقرب إليِ عبديِ بشيِء أحب إليِ مماَ افترضللت‬ Muhammad's (sm) household that whenever
‫عليِه‬ they did an act they did it continuously.
And the most beloved thing with which My slave
comes nearer to Me is what I have enjoined
upon him
‫وماَ يِزال عبديِ يِتقرب إليِ باَلنوُافل حتى أحبه‬
"... 'My slave keeps drawing nearer to me with
naafil (supererogatory) deeds until I love him.'"

The phrase maa yazaalu ("keeps [drawing

near]") gives the impression of continuity.
The Prophet (sm) said:
Page 6 of 31

ANGER MANAGEMENT IN ISLAM
CONTROLLING ANGER IS A SIGN OF
RIGHTEOUSNESS
Although anger is a natural feeling it can
have negative effects on those who allow it to
control them, and adverse effects on those
around them. Anger can destroy relationships,
health, property, and livelihood. Uncontrolled
anger is one of the tools of Satan and it can lead
to many evils and tragedies. For this reason
Islam has a great deal to say about the emotion
of anger.
Because anger is often associated with
‘fight or flight responses’, it is often difficult to
separate an action that is done in self-defence
(or to protect properties or families) from one
that is done out of uncontrolled rage. It is ok to
feel anger but it is not acceptable when a
person allows it to overtake him and drive him
to act in an unacceptable way, sometimes even
leading to murder and mayhem. The story of an
event in the life of one of Prophet Muhammad’s
companions, his son-in-law Ali, demonstrates
the difference.
Page 7 of 31
Ali ibn Abi Talib was once fighting in a war,
when the leader of the non-Muslim army
attacked him. During the confrontation, Ali
managed to overcome him and was on the
verge of killing him, when his opponent spat in
Ali’s face. Ali immediately stepped back and
left the man alone. The man said, “You could
have killed me, why did you stop? Ali answered,
“I have no personal animosity toward you. I
was fighting you because of your disbelief in
and rebellion against God. If I had killed you
after you spat in my face, it would have been
because of my personal anger and desire for
revenge, which I do not wish to take.”
The Prophet once asked his Companions,
“Whom among you do you consider a strong
man?” They replied, “The one who can defeat
so-and-so in a wrestling contest.” He said, “That
is not so; a strong man is the one who can
control himself when he is angry”.1
As always if a person is unsure about how
to act in any situation he need only look to
Prophet Muhammad or our righteous
predecessors to find the best way to act.
Prophet Muhammad was known as a man who
1
[1]Saheeh Al-Bukhari, Saheeh Muslim
could and would even under dire circumstances
control his anger. One day the Prophet was
attacked by a Bedouin, who seized him roughly
by the edge of his cloak, the marks left on his
neck could be seen by his companions. The
Bedouin demanded Prophet Muhammad give
him some of the wealth. The Prophet (who had
every right to be angry) turned to him and
smiled, then ordered that he (the Bedouin)
should be given something agreeable to him. 2
We can also follow the example of the
Prophet by making our anger for the sake of
God, when His rights are violated. This is the
kind of controlled anger which is praiseworthy.
Prophet Muhammad became angry when he
was told about the imam who was putting
people off the prayer by making it too long,
when he saw a curtain with pictures of animate
creatures, and when he was asked questions
that he disliked. However his anger was purely
for the sake of God, he did not fly off the
handle, rant and rave, or make people fear to
be in his presence.
When Prophet Mohammad became angry
due to someone’s incorrect actions or their
2
[1]Saheeh Al-Bukhari, Saheeh Muslim
Page 8 of 31
words, he never expressed it with his hand and
used only mild words. In fact those that did not
know him well did not even suspect that he was
angry. His companions however, knew that he
was angry by just looking at him; his face would
turn red and his forehead would be beaded with
sweat. However rather than expressing his
anger openly he would be quiet, using those
first moments to control himself.
Controlling anger is a sign of
righteousness. A righteous person is promised
Paradise and one of the characteristics of
righteousness is being able to control anger.
“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 pious. Those who
spend (in God’s Cause) in prosperity and
in adversity, who repress anger, and who
pardon the people; verily, God loves the
good-doers.”(Quran 3:133-134)
‫ع‬
‫عندس‬‫ماَ ر‬ ‫و س‬‫ة الدبنَ غسيِاَ ۖ س‬ ‫ع ال غ س‬
‫حسيِاَ ر‬ ‫مستاَ ع‬
‫ف س‬‫ء س‬‫يِ ة‬
‫ش غ‬ ‫منِّ س‬ ‫ماَ أورتيِعتم م‬ ‫ف س‬ ‫س‬
)‫ن‬‫وُك رعلوُ س‬
‫م يِ ست س س‬
‫ه غ‬ ‫ى سرب م ر‬ ‫عل س ى‬ ‫و س‬‫معنوُا س‬ ‫نِّ آ س‬ ‫ى ل رل ر ر‬
‫ذيِ س‬ ‫ق ى‬‫وأ سب غ س‬
‫خيِ غةر س‬ ‫الل ر ر‬
‫ه س‬
(36
 “So whatever you have been given is but
(a passing) enjoyment for this worldly life,
but that which is with God (Paradise) is
better and more lasting for those who
believe and put their trust in their Lord.
َ‫ما‬ ‫وإ ر س‬
‫ذا س‬ ‫ش س‬
‫ح س‬
‫وُا ر‬
‫ف س‬‫وال غ س‬
‫ن ك سسباَئ رسر اغل رث غم ر س‬
‫ن‬
‫فعرو س‬ ‫غ ر‬
‫م يِ س غ‬
‫ه غ‬
‫ضعبوُا ع‬
And those who avoid the greater sins, and
illegal sexual intercourse, and when they
are angry, they forgive.” (Quran 42:36 &
37)
Anger is a very natural human emotion; it is
also very powerful and can vary in intensity
from mild irritation to intense fury and rage.
The latter can be destructive. It can rage
through a person, creating a desire for revenge
and pushing a person to strike out at the object
of his anger. Because it is natural it is
impossible for a person to avoid it completely.
It is however possible to understand anger and
thus control it.
When a person becomes angry, whether as a
result of provocation or not, he has the choice
to control his anger by responding to it in a way
sanctioned by the Quran and the traditions of
Prophet Muhammad or he could give in to the
wave of emotion and behave in a way that
displeases God but delights Satan.
‫جت سن رعبوُ س‬
‫نِّ يِ س غ‬ ‫وال ر ر‬
‫ذيِ س‬ ‫س‬
‫غ ر‬‫س‬ In the era when it appears that Islam is being
denigrated all over the globe many Muslims are
letting their anger get the better of them. Yes it
hurts to have our religion and our beloved
prophet abused and vilified, but as believers we
should not let our emotions dictate our actions.
Actions are to be based on divine knowledge
and wisdom. We cannot completely stop those
who tarnish Islam with their lies and deception
but we can control ourselves, educate the
masses, and take other positive steps legislated
by Islam.
In part 2 we will look at examples of how to
behave when angry, taken from the Quran and
the traditions of Prophet
Muhammad.OTNOTES:
Anger is able to destroy lives and relationships
and Prophet Muhammad called it a hot coal on
Page 9 of 31
the heart of a descendant of Adam.3 There is no
fool proof way to completely eliminate anger
because it is a natural human emotion. Islam
however gives us many examples of how to
control anger and how to channel it into
acceptable actions. There are also distinct
advantages to following the guidelines set out
in Islam. It pleases God, and the person
controlling their anger is rewarded. The Prophet
said, “If anyone suppresses anger when he
is in a position to give vent to it, God, the
exalted, will call him on the Day of
Resurrection and ask him to choose from
the rewards offered.”4 He also said, “No
one has swallowed back anything more
excellent in the sight of God, who is Great
and Glorious, than anger, seeking to
please God.”5
Once a man came to Prophet Mohammad and
said, “Messenger of God, teach me some
words which I can live by. Do not make
them too much for me, in case I
forget.” He said, “Do not be
angry.”6 Further to that in the traditions of the
Prophet we are able to find many instances of
3
At Tirmidhi
4
Abu Dawood
5 8
[3]At Tirmidhi
6 9
Saheeh Al-Bukhari
Page 10 of 31
how to behave when anger threatens to engulf
us or burst out. He said, “If one of you
becomes angry while standing he should
sit down. If the anger leaves him, well and
good; otherwise he should lie down”.7 The
Prophet also advised us that performing
ablution was an acceptable method of anger
management. He said, “Anger comes from
Satan, Satan was created from fire, and
fire is extinguished only with water; so
when any of you is angry, he should
perform ablution”.8
In addition the Prophet Muhammad suggested
that when angry a believer could try other
methods to rid himself from the influence of
Satan. He once advised a man who was angry
and fighting, to seek refuge in God from the
influence of Satan. Prophet Muhammad said to
his companions, “I know words that if he
were to say them his anger would go
away, if he said, “I seek refuge with Allah
from Satan,” what he feels would go
away.”9
7
At Tirmidhi
Abu Dawood
Saheeh Al-Bukhari
Imam Ahmad recorded that Prophet Muhammad “Those who spend (in God’s Cause) in
also advised that “If any of you becomes
prosperity and in adversity, who repress
angry, let him keep silent.” If a person is
trying to be silent, it will obviously restrict his anger, and who pardon the people; verily,
ability to fight or utter obscenities and harsh God loves the good-doers.” (Quran 3:134).
words. In another tradition Prophet Muhammad
Prophet Muhammad himself demonstrated
offered a sequence of actions to defuse
enormous restraint and patience when he was
anger. “If any of you becomes angry and
insulted, belittled and beaten. As his beloved
he is standing, let him sit down, so his
wife Aisha said, ‘His character was just (a
anger will go away; if it does not go away,
reflection of) the Quran’.11
let him lie down.”10
At a very difficult time in his life Prophet
Thus we find that Islam offers a person several
Muhammad went to the city of Taif hoping to
ways to control the very natural emotion of
find people who would listen to, and support, his
anger. To begin with a person should change
message to humanity. Instead of support he
his position. For example, if one is standing he
found men women and children who insulted
should sit down; if he is already sitting he
and chased him out of town. With his sandals
should lie down. An angry person could make
covered in blood and his heart full of sadness,
ablution and offer two or more extra units of
he prayed to God for help. In response, the
prayer; or he could seek refuge in God from the
Angel of the Mountains was sent down and he
angry effects Satan has over him and finally he
asked for the Prophet’s permission to cause the
could try to focus on the rewards God offers
mountains surrounding Taif to crumble, killing
those who are patient, merciful and inclined to
all of the city’s inhabitants. Despite his pain
forgive rather than hold a grudge.
and suffering something he had every right to
be angry about, the Prophet’s reply was, “No,
The Quran defines righteous people as,
for I hope that Allah will bring forth from

10 11
Imam Ahmad Saheeh Muslim
Page 11 of 31
their progeny people who will worship God
Alone, and none besides Him.”12
Anger management in Islam can be summed up
as follows.
 Seek refuge in God, from the ploys of
Satan.
 Make ablution, because water
extinguishes fire.
 Change positions, if you are standing,
sit, if you are sitting, lie down. A person
lying down cannot engage in fisticuffs or
destroy property.
 Remove yourself from the situation.
This could be likened to our modern
equivalent, time out.
 Be silent, words spoken in anger
cannot be taken back.
12
Saheeh Al-Bukhari
Page 12 of 31
OTNOT Khutba Summaries
Anger Management in Islam
Uncontrolled anger is the number one cause of
divorce
 Anger is major risk factor for heart disease
 Anger is tendency from shaytan
 Remedies from the Prophet ‫ ﷺ‬to control
anger:
1. Seeking refuge with Allah from the shaytan
by saying “A’oodhu billaahi min al-
shaytaan” (I seek refuge with Allah from
the shaytan) (Bukhari)
2. Keeping quiet: “If any one of you gets
angry, let him keep quiet.” (Musnad)
3. Keeping still: “If any one of you gets angry,
let him sit down if he is standing. If his
anger goes away, (that is good), otherwise
let him lie down.” (Musnad)
4. Remembering the advice of the Nabi ‫ﷺ‬:
“Do not become angry.” (Bukhari)
5. Remembering the reward of Allah:
“Whoever suppresses his anger when he is
able to vent it, Allah will call him before all
the people on the Day of Resurrection and
let him choose any of the hoor al-‘iyn he
wishes.” (Abu Dawud, Musnad)
6. Knowing the high rank and distinction
bestowed of the one who controls himself:
“The strong man is not the one who can
wrestle another to the ground; the strong
 man is the one who can control himself
when he is angry.” (Bukhari, Muslim)
7. Following the guidance of the Prophet ‫ﷺ‬
with regard to anger
8. Knowing that suppressing anger is one of
the signs of taqwa (piety) (Quran 3:134;
42:37)
9. Paying attention when one is reminded
10. Knowing the bad effects of anger
11. Du’a
May Allah help us control our anger and to not
let it control us.
Effective Anger Management In Islam
Islam puts great emphasis on human behavior
which includes attainment of good manners and
positive outlook in daily routine. The entire life
of the Holy Prophet, Hazrat Muhammad ‫ ﷺ‬also
suggests that He (PBUH) possessed the best
possible character and personality, Who always
showed His followers virtue of Islamic
Instructions through His own actions. Among
different sorts of negative attitudes that are
Page 13 of 31
forbidden in the Religion of Peace, anger is
considered to be one of the most harmful and
destructive kinds. Abu Hurrairah (R.A) once
related the story of a man asking Rasulullah ‫ﷺ‬:
“Counsel me.” The Prophet (PBUH) said: “Do
not get angry.” The man repeated his request
many times, but the Prophet (PBUH) kept
saying: “Do not get angry.” (Bukhari)
Such is the great weight of avoiding the
unconstructive feeling of annoyance that the
Messenger ‫ ﷺ‬kept on advising that person to
remain peaceful in harsh moments. The modern
psychological and behavioral research shows
that the sentiments of resentment highly affect
the human mind in a negative way. They also
overpower the entire consciousness of a man
eventually leading to bad decision making.
Anger is like a fire which when is lit, results in
great destruction if not controlled carefully.
Similarly, thoughts of annoyance, when they are
not dealt with cautiously, they resultantly give
rise to piling up of myriad of such off-putting
emotions on after the other, which eventually
bring about failure for an individual.

Following are some of the considerations that
one has to keep for effective anger
management.
Seeking Allah` s Protection from Satan
As a Muslim, one must know that Islam is a
religion of tranquility and harmony which
preaches its followers to adopt such manners
which portray its true essence. As human by
nature is peaceful and loving, but still it gets
feelings of hate and anger towards others. This
is because Shaitan is man`s direct enemy who
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manipulates different kinds of circumstances
against one`s will and encourages it to act in
rashness. The Messenger ‫ ﷺ‬of God is reported
by Sulaiman ibn Sard (R.A) to have advised two
quarrelling men as:
“I was sitting with the Prophet (peace and
blessings of Allaah be upon him), and two men
were slandering one another. One of them was
red in the face, and the veins on his neck were
standing out. The Prophet (peace and blessings
of Allaah be upon him) said, ‘I know a word
which, if he were to say it, what he feels would
go away. If he said, “I seek refuge with Allah
from the Shaytaan,” what he feels (i.e., his
anger) would go away.’”
The above mentioned Hadith clearly indicates
that Shaitan is the biggest opponent of a person
who always tries its best to aggravate one`s
situation. It also shows that fury is a feeling that
comes directly from Satan and that one should
request the Most Merciful to protect it from the
devil`s influence which would result in calmness
and tranquility of mind.
Regarding Anger as Weakness
Most of the people consider the action of taking
revenge as bravery, which in fact comes from
the strong feelings of bitterness and dislike
towards other person. The Apostle ‫ ﷺ‬of the
Almighty Lord has nullified all such thoughts
and regarded anger as one`s weakness.
“The strong man is not the one who can
wrestle, but it is the one who can control
himself when he is angry.” (Bukhari)
It means that such a person is not tough who
can take its rival down rather that individual is
feeble because it cannot have enough influence
over its actions. On the other hand, the one who
manages to overpower its negative thoughts of
irritation is actually the strong person because it
knows how to utilize its perception of things.
Keeping Unity through Avoiding Rage
Islam puts great importance on harmony and
bonding among its believers. As the feelings of
bitterness lead to abandoning of relationships,
therefore, it is necessary to keep in mind their
deadly effects and avoid them. Rasulullah ‫ ﷺ‬is
reported to have said:
”Do not be angry with each other and do not
envy each other and do not turn away from
each other, and be slaves of Allah, brothers. It is
not halal for a Muslim to shun his brother for
more than three nights.” (Malik)
This previously declared Hadith tells about the
tremendous amount of importance of keeping
away from negative emotions of anger as they
break the unity among the Muslim Brotherhood.
Page 15 of 31
Controlling Annoyance leading to Paradise
Since anger is a feeling that comes from satanic
influence, therefore, managing it is a great act
of virtue which results in high rewards from
Allah SWT besides successful accomplishment
of daily tasks. The Holy Prophet ‫ ﷺ‬said:
“Whoever controls his anger at the time when
he has the means to act upon it, Allah will call
him before all of mankind on the Day of
Resurrection, and will let him choose of the
Hoor al-‘Ayn whoever he wants.”( Abu
Daawuud)
It means that controlling the pessimistic
sentiments of antagonism is an act that is very
dear to the Gracious God, who will grant His
rightful servants with a high place in Jannah
(Paradise) in the hereafter.
In short, anger is a highly negative and
unfruitful feeling that needs to be controlled in
by every believer in order to succeed both in
this world and in afterlife.

Anger Management In Islam (AMI)
by Omar K Neusser
1.) Definition of anger or temper:
Lexical[1] meaning:
The feeling one has toward something or
someone that hurts, opposes, offends, or
annoys, strong displeasure.
(Example: In a moment of anger I hit my
brother.)
Islamic definition: It is a destructive fire!
Prophetic hadith: “Anger is a burning
coal ...” [3]
- Anger is a secret weapon of man towards of
evils, but sometimes
it results in the destruction of many noble
qualities.
- It snatches away the wisdom of man and thus
Page 16 of 31
he becomes a brute beast devoid of any sense.
- Anger is a temptation and deception of
Shaitân.[2]
- Anger is the root of all evils.
- Anger is a very bad condition that weakens the
person's Imân (faith). [2]
Imam Mawlûd calls it a "swelling ocean," that is
he compares it to "a swelling mass of emotion
that is difficult to hold back once it is
unleashed."[4]
2.) Introduction
The Messenger of Allah, Prophet Muhammad
said:
"Whoever curbs his anger, while being able
to act, Allah will fi ll his heart with certainty
of faith."
Therefore the consequence for whoever does
not curb his anger is that he or she will sooner
or later feel its evil consequences.
Anger is a destructive emotion, as a fire which
destroys our well-being, consumes our good
actions, repels our friends and dear ones,
frightens our children and forces the angels to
report bad actions for the Heavenly Records.
This is a dangerous rough road and no-one is
devoid of it and it brings one close to the wrath
of Allah; story:
Prophet `Isa (Jesus Christ) -peace be upon him-
was once asked:
"What thing is difficult?" He said: "God's wrath."
Prophet Yahya (John the Baptist) -peace be upon
him- then asked:
"What brings near the wrath of God?" He said:
"Anger".
Yahya - peace be upon him- asked him:
"What thing grows and increases anger?" Isa
-peace be upon him- said:
"Pride, prestige, hope for honour and
haughtiness." [5]
The good news is that when you are ready to
confront the evil kind of anger within your soul,
then you have already taken the first decisive
step in fighting it. The evil kind of anger can be
overcome by understanding and following the
respective teachings of Islam. If you are not
ready, ask yourself the test questions below.
[ch.4]
3.) Clarification
Are all kinds of anger meant here always, or are
there instances when anger could still be
justified?
Someone could say: "How do I know that my
anger is not justified, when I feel strongly about
Page 17 of 31
it, that in certain situations I do have the right
to become angry?" (As an exception there are a
few instances when it is good and allowed, such
as in war when fighting the enemy, but not
excessive anger.)
Answer: Yes, there are situations where anger is
justified and lawful, as "in cases of religious
affairs when one's honour is at stake. It is an
effective preventive measure to safeguard the
dignity of man. A person who has no anger is
called a coward because he has got no true
faith in Allah. The person fears creation and not
the Creator." [2]
But certainly those instances are rare, and what
is worse, for a beginner in anger management
(AMI) it is difficult to distinguish between those
situations from the outset. Later with some
success in AMI, that will be easy.
We do not suggest that AMI means you never
may get angry, for anger is not to be abolished
but channelled, and the aim is always to reach
your goal with other, reliable and sane methods,
in shâh Allah. But to begin with, it is vital to
bring it down to lower levels, to temper it, in
order to take control over it.
For the time being you should be extremely
suspicious about anger in which form or
situation what-so-ever. Be warned against it!
Remember that the real strength of a man lies
in controlling his wrath or anger. In this respect
the Islamic tradition is very clear:
It is reported in a hadith on the authority of Abu
Huraira Allah be pleased with him, that
Mohammad, the emissary of Allah peace and
blessings of Allah be upon him, said :
"The man is not a good wrestler; the strong
man is in fact the person who controls
himself at the time of anger." (Bukhari)
In another hadith Abu Hurairah
(radiyallahu `anhu), reported that a man said to
the Prophet (sallallahu `alayhi wasallam):
"Advise me!"
The Prophet said, "Do not become angry and
furious."
The man asked (the same) again and again, and
the Prophet said in each case, "Do not
become angry and furious."
[Al-Bukhari; Vol. 8 No. 137] (see hadith in Arabic
at top of page.)
Commenting on this hadith Al-Nawawî says that
"he meant to not allow anger to lord over
oneself and cause the loss of one's
comportment." Instead to control your anger
and never lose control. [11]
4.) Try To Get The Whole Picture - The
Causes Of Anger
We are convinced that the Islamic guidance is
the best guidance, also in respect of AMI,
because it relates to all levels of human beings,
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where it operates its barakah (Divine blessings):
the body (jism), the soul (nafs) and the spirit
(rûh), the last being the highest element which
governs the rest. Anger is one of several coarse
qualities of the soul or heart, which have to be
treated by Islam's spiritual methods. To treat the
(spiritual) desease you have to know its causes.
Imam al Ghazali explains them as follows:
The causes which cause anger to grow are self-
conceit, self-praise, jests and ridicule, argument,
treachery, too much greed for too much wealth
and name and fame. If these evils are united in
a person, his conduct becomes bad and he
cannot escape anger. So these things should be
removed by their opposites. Self-praise is to be
removed by modesty. Pride is to be removed by
one's own origin and birth, greed is to be
removed by remaining satisfied with necessary
things, and miserliness by charity.[5]
Or summarized in four words:
"Pride, prestige, hope for honour and
haughtiness."[5]
The goal is to purify the heart, free it from
oblivion of the rank of human beings, neglect of
Allahs commands, and ... so as to reach the
Divine Presence.
In this context there is the Gabriel-hadith on
excellence (ihsân) in Islam (as part of a longer
hadith[13]): A man asked the Emissary of
Allah : "Then tell me about Ihsan." He said:
"It is to worship Allah as though you are
seeing Him,
and while you see Him not yet — truly He
sees you."
Also in the Quran we are constantly reminded
that Allah sees and hears us, thus watching
over us all the time. Knowing this how can
anyone be so carried away by his (her) passions
– and devoid of godfearingness (taqwâ) to
behave like an ugly, crazy person, chasing
around and abusing people?
It becomes clear then that in reality anger is a
secret disease, like for example alcoholism,
which has to be treated just like any other
desease, and it is you yourself who has to take
the decisive step to curb it, with Allah's help.
In this context it is important to remember that
AMI is part of a comprehensive treatment of the
heart, not isolated methods.
Therefore come to terms with yourself (nafs)
and see your propensity toward the anger-
syndrome!
To start with ask yourself the following
questions:
a. Do you become angry when things are not
going your way?
b. Does it make you angry when something
happens contrary to what you expected or what
you wished for?
c. When starting to get angry, did you ever
Page 19 of 31
become aware of how your emotions are
kindled or heating up?
c. When you are angry, do you say or do things
which normally you would not?
d. When you are angry, do you feel you have to
act in a certain manner, without any control?
e. Do you - after your anger has subsided -
regret what you said or did, or how you
appeared in front of people?
If you answered most or all of the above
questions with 'yes', then you are on your way
and you will easily understand the following
diagrams which show the anger levels and how
to curb it over time (ch.5) :
You may ask if there is anything which can be
done about this problem of losing one's temper,
and you may think that this is the way you are,
this is your character and that a change would
be impossible. But you can changeand
AMI was conceived to show how to succeed in
dealing with this desease, once its evil roots
have been understood. Then, soon, you will
enjoy the sweet fruit of having overcome it.
Someone[18] said in this respect, that winning
over his anger is a sweet thing indeed.
5.) The Islamic Model Of Anger
Management (AMI)
A visual model is employed for the description
of anger over time:
Here we can see a line graph (red) for the fairly
common development of temper or anger,
where the left, vertical axis with variable h,
measures the degree of temper [ º ] and the
horizontal axis measuring time in minutes [min].
graph - d1:
t4: anger level is reduced, either more rapidly
as in
L1 or more slowly with others individuals as
shown in L2.
The critical timespan to employ AMI is at the
outset of anger at t2, and as soon as possible,
this is shown in graph d2 below[graph d2]. But
anytime is better than no time!

a) There are two cures, the first is the cure at

the beginning of tension build-up, see graph d2:
The critical area to address AMI is at the outset
of anger at t2 when angel level has risen
somewhat to n2 (blue line), ie. one has become
angry and irritated, but still not "lost one's
temper" completely.
AMI has to intervene here as soon as possible,
as shown in line graph d2 below.

t1: Around t1 the level of emotion is quite

normal, it is close to
the "normality-level" n1, but something
happened at "t2"
t2: from here there is a steep increase in anger-
level. Not long
after temper reaches its peak at "t3"
t3: anger-level stays at that extreme level for a
moment or
some minute or so, then after this
Page 20 of 31
graph - d2:
This diagram reflects a very positiv situation, in
which anger level has not been allowed to rise
beyond a modest "start" at t2, instead it has
been stopped completely at n2 (blue line). This
is the case of a person who is able to remind
him-/herself at this critical moment (t2) of his
standing in front of Allah (swt), and that he will
have to answer Him at That Day Of Balance for
everything he has done and neglected to do, or
what he said.
If this method (AMI) can be employed, it will be
of great help for the time being and it will save
him (or her) from the evil consequences of his
temper. If he still needs more assistance - and
most of us do need it dearly - check
for m1 - m3 below. [ in chapter b) ].
Page 21 of 31
The person with such a positive reponse to
anger, which we know is but the incitement of
Shaitan (rajîm), can only succeed enforcing this
strong kind of control if he earlier has
disciplined his nafs by those many spiritual
methods which are prescribed by the Islamic
tradition, the fard, the obligatory, (wâjib) and
the strongly recommend (the Sunnah).
b) The second cure curbing the tension of
temper-build-up altogether is described in graph
d3:
With given, innate levels of passion and emotion
the response to anger will vary from person to
person, and also from young age to mature age.
Other factors also determine levels of tension
generally, such as the person's living and
working conditions, etc.
For some persons it may not be possible to
prevent a strong, swelling attack of anger at the
outset (as described in d2) because of the
above reasons, and it is very difficult especially
when he /she has not internalized the Islamic
viewpoint [see ch. 8] that whatever happens is
because Allah (swt) has allowed it to happen.
Therefore they are in dire need of implementing
the three most important Islamic methods of
anger management:
graph - d3:
Diagram d3 reflects a person's anger level as it
rises beyond t2 to t2b (the first blue line to the
left) expecting to rise to a very high level (as
described above in graph - d1). Here there is
very little time to stop the process, the longer
one is inactive not calling upon Allah (swt) the
harder it will be to stop it. When the person
realizes that he is without power to counter this
satanic attack, he should seek refuge with Allah
Almighty and utter the words of protection. (see
chapters 6 & 7b). This is the first method of AMI
(m1). If he needs more input and he probably
will, he should use method2 (m2) and method3
(m3). There is no way he cannot to succeed in
this if he is sincere.
Page 22 of 31
6.) Three Instant Methods of Anger
Management
These methods go hand in hand with
recognizing one's position in the sight of Allah
(swt), as summarized in chapter 8.
Here we'll encourage the reader to enact the
prophetic advice of anger management in his
own life, and to the benefit of himself and his
spiritual capability, and for the peace of his
familiy and everyone else:
(m1) saying the word of protection:
a`ûdhû billâhi min ash-shaytân ir rajîm
(m2) changing bodily posture:
when angry, sit down if standing — and lie down
if sitting.
(m3) washing the face etc, arms, hands:
make ablution with water. (see ch. 7b)
7. Medicines recommended by Imam Al-
Ghazalî
We are describing below the medicines of anger
after one gets angry. This medicine is a mixture
of knowledge and action.
7a. The medicine based on knowledge is of six
kinds:
(1) The first medicine of knowledge is to think
over the rewards of appeasing anger, that have
come from the verses of the Quran and the
sayings of the Prophet . Your hope for getting
rewards of appeasing anger will restrain you
from taking revenge.
(2) The second kind of medicine based on
knowledge is to fear the punishment of God and
to think that the punishment of God upon me is
greater than my punishment upon him. If I take
revenge upon this man for anger, God will take
revenge upon me on the Judgement Day.
(3) The third kind of medicine of anger based on
knowledge is to take precaution about
punishment of enemity and revenge on himself.
You feel joy in having your enemy in your
presence in his sorrows, You yourself are not
free from that danger. You will fear that your
enemy might take revenge against you in this
world and in the next.
(4) Another kind of medicine based on
knowledge is to think about the ugly face of the
angry man, which is just like that of the
ferocious beast. He who appeases anger looks
like a sober and learned man.
(5) The fifth kind of medicine based on
knowledge is to think that the devil will advise
by saying: " You will be weak if you do not get
angry!" Do not listen to him!
(6) The sixth reason is to think: " What reason
have I got to get angry? What Allah wishes has
occured!"
7b. The medicine based on action is of three
kinds:
Page 23 of 31
(m1) When you get angry, say: I seek refuge in
God from the accursed evil (a`ûdhû billâhi min
ash-shaytân ir rajîm). The Prophet ordered us
to say thus.
When Ayesha (ra) got angry, he dragged her by
the nose and said:
"O dear Ayesha, say: O God, you are the
Lord of my prophet Muhammad, forgive my
sins and remove the anger from my heart
and save me from misguidance."
(m2) If anger does not go away by this means,
you will sit down if you are standing, lie down if
you are sitting, and come near to earth, as you
have been created of earth. Thus make yourself
calm like the earth. The cause of wrath is heat
and its opposite is to lie down on the ground
and to make the body calm and cool.
The Prophet said: Anger is a burning coal.
Don't you see your eyebrows wide and
eyes reddish? So when one of you feels
angry, let him sit down if standing, and lie
down if sitting.
(m3) If still anger does not stop, make ablution
with cold water or take a bath, as fire cannot be
extinguished without water.
The Prophet said : "When one of you gets
angry, let him make ablution with water as
anger arises out of fi re."
In another narration, he said: "Anger comes
from the devil and the devil is made of
fi re." [5]
8.) Summary
AMI has to do with keeping the right balance in
one's life, regarding various aspects of it, such
as foodintake, sexuality, desire for position and
power, and so on. Prophet Muhammad was
the best human being to keep to this balance
and to be a guide of the middle way sirât-al
mustaqîm, the way of moderation. Man has to
balance between wrath ghadab and
mercy rahma, never losing sight of the religious
priority of mercy over wrath or anger. [22]
For these methods or ways to become reality
one has to come to forbearance and humility in
all cases. This is especially clear when the issue
is not to uphold the dîn (religion) of Islam, but
the problem is from our expectations of the
dunya or of other people. And if the defense of
Islam is at stake, one must still not rush towards
action under the pressure of anger, but one has
to excuse oneself, first calm down and stick to
what Imam Al-Ghazalî's advised the
Muslims [12], who stated that anger "is
acceptable only a the right time, in the right
place, for the right reasons, and with the right
intensity." [23]
When one has internalized the Islamic viewpoint
that whatever happens is because Allah (swt)
has allowed it to happen and then also by
knowing oneself, one can strive to rid oneself
from selfcenteredness and egotism, for in the
Page 24 of 31
words of S. Ahmad Zarrûq, "people are filled
with themselves". With the help of Allah, one
will be able to let go of what ultimately is
beyond our restriced, illusory domain of power,
and arrive step-by-step at a control of one's
anger by understanding the rule of "the right
time, in the right place, for the right reasons,
and with the right intensity." With the whole
effectiveness and barakah (heavenly powers) of
the Islamic way - living Islam -, one will by
Allah's leave (bi-idhni-LLah) win over this nafs
(an-nafs al-ammara bi-ssu' ) [26] - this soul
commanding us to do evil - and taste the sweet
taste of victory over one's worst enemy.
To become aware of oneself is a step towards
knowing oneself, and according to a famous
saying in Islam, whoever knows himself he
knows his Lord. [27]
9.) Story Of `Ali (kAw)* Not Acting On
Anger
There is a famous story about `Ali
(karrama-llâhu wajhahu) according to which he
was fighting against a disbeliever and had the
intention of killing him due to al bughd fi
Allah (hatred for the sake of Allah). After
`Ali subdued him and sat on his chest
with the intention of killing him, the man spat
on his face. `Ali at once let him go.
The man was amazed and said, "You should
have become even more angry due to my
spitting at you and should have hastened in
killing me. Why did you spare me?"
`Ali replied, "Due to this action of yours
my nafs became involved and my intention did
not remain purely for the sake of Allah."
The light of sincerity had such a cleansing effect
that it purged the impurities and kufr of the
disbeliever's heart, and he recited
the kalima(profession of faith) at once, and
became Muslim. [28]
10.) Speech on Anger And Hatred, by
Shaykh J. Brown
audio
11.) Excerpt: Chapter Anger, by Sh
Masihullah Khan*
Allah Most High says:
{ And those who control/ restrain anger
(restrain their rage) and who forgive
people, Allah loves the righteous } (Quran
3:134).
Page 25 of 31
The Messenger of Allah Allah bless him and
give him peace) said:
Do not become angry (Bukhari).
and
A strong man is not one who defeats
(another) in physical combat. Verily, a
strong man is he who controls his self at
the time of anger (Bukhari Muslim).
In another narration it is said that a strong man
is he who controls anger. It is essential to keep
anger under control. One should never act
spontaneously in accordance with the dictates
of anger. On the contrary, anger should be
made subservient to the commands of the
Shariah. It is natural to be aroused in the state
of anger. Such natural propensity is not
blameworthy (in itself). But Allah Most High has
endowed man with willpower. Anger has
therefore to be controlled since it is within the
scope of man's willpower to do so. Failure to
exercise this volitional power is contrary to
human nature.
There are many reasons for the inclusion of
anger in the natural attributes of man. Along
with the quality of anger, Allah Most High has
endowed man with the ability to control such
anger to ensure that it is not misdirected and
unjustly employed. Anger in itself arises 13 Gabriel-hadith: <
involuntarily. It is automatically activated. But www.abc.se/home/m9783/ir/ez/hdth >
acting in accordance with its demand is
voluntary; hence, refraining from it is likewise 18 There is a saying of Imam `Ali (kAw) in this
voluntary. The remedy for a non-volitional act respect, which we were
(the way of curbing it) is nothing other than the unable to trace. Another one of his sayings is <
exercise of one's willpower in order to bring here >.
about restraint and control...
... [29] 22 PHM107

23 PHM105

Notes: 26 see: The Meaning of Nafs by Muhammad

'Afifi al-'Akiti < nafs.html >
* (kAw): karram-Allahu wajhahu: May Allah
27 a famous saying: < khkr_e.html >
ennoble his face!
28 chapter 9 is from: < muslim-canada.org >
1 from: MacKiev's World Book
29 This is the first part of the chapter on anger;
2 Anger and Islam < islamawareness.net >
The Path to Perfection, Sh Masihullah Khan;
3 hadith in chapter 7 PTP59/60

4 a swelling mass of emotion: PHM**

** PHM: Purification of the Heart; Signs,
5 The Causes of Anger and It's Medicine, Symptoms and Cures of the Spiritual Diseases
by Imam al Ghazali < jannah.org >, x L of The Heart, Transl. and Comm. of Imam al-
20120725 Mawlud's Matharat al-Qulub, by Hamza Yusuf;
Starlatch Press 2004
11 Instead to control your anger and never lose
control. [fn 103]Â PHM103
see also:
Page 26 of 31
‫‪Anger and Dejection - An Islamic Perspective,‬‬ ‫ضبَ‪.‬‬ ‫نفسه عند الغع ع‬
‫‪by Dr. Shahid Athar, Medicine for Anger, x L‬‬ ‫ضبَ‪ ،‬وقاعومَ نفسه‪ ،‬وعغعلبَ عليها‪،‬‬ ‫ى ‪-‬حقيقيةَ‪ -‬الذي عكعظم عغظيعظه عند ثعفعوعران الغع ع‬ ‫أي‪ :‬إننا القو ص‬
‫‪20120703‬‬
‫فحنول العمن فيه من القنوة النظاهرة إل الباطنةَ( )‪. (3‬‬
‫‪ANGER MANAGEMENT, by Ibrahim B. Syed, Ph.‬‬ ‫‪ -‬عن ابن عمر‪ ،‬قال‪ :‬قال رسول ال صلى ال عليه وسلم‪)) :‬ما من عجِّظرععةةَ أعظم أجِّيرا عند‬
‫‪D. - expired link (before 2017) - www.irfi.org‬‬ ‫ال‪ ،‬ومن عجِّظرععوةَ عغظيةظْ كظمها عبد ابتغاء وجِّه ال(( )‪. (4‬‬
‫والعمن‪) :‬ما ومن عجِّظرععةةَ أعظم أجِّيرا عند ال تعمال ومن عجِّظرععةَ عغظيةظْ‪ ،‬عكظععمها عبدد‪ .‬مع القظدعرة‬
‫‪Anger Management: An Islamic perspective:‬‬
‫‪Anger, x L 20120703‬‬ ‫بَ عجِّظرعةةَ يتجنرعها العمبد‪،‬‬
‫على النتنفيذ‪ ،‬شنبه عجِّظرعَ عغظيوظه ورندهَّ إل باطنه بتجصرعَ الاء‪ ،‬وهي أح ص‬
‫وأعظمها ثوايبا‪ ،‬وأرفعمها درجِّةَي لعظبس نفسه عن التنعشرفي‪ ،‬ول يصل هذا العموعظم إنل عند القظدرة‬
‫< ‪Anger Management: An Islamic perspective‬‬ ‫ف غضبه ل تعمال‪ ،‬ابتغاء وجِّه ال تعمال( )‪. (5‬‬ ‫على النتقامَ‪ ،‬وبك ر‬
‫> ‪Cures for Anger from the Sunnah‬‬
‫‪ -‬وعن سهل بن معماذ بن أنس الهن‪ ،‬عن أبيه‪ ،‬عن الننبَّ صلى ال عليه وسلم قال‪)) :‬عمظن‬
‫;‪The Path to Perfection, Sh Masihullah Khan‬‬ ‫كظم غييظا‪ ،‬وهو يستطيع أن قينفذهَّ‪ ،‬دعاهَّ ال يومَ القيامةَ على رءوس اللخئاق‪ ،‬حت يريهَّ ف‬
‫‪chapter on anger‬‬ ‫ي الور شاء(( )‪) . (6‬لننه قهر الننفس النمارة بالصسوء‪ ،‬والننفس مبولةَ ‪-‬ف مثله‪ -‬على‬ ‫أر‬
‫س‬ ‫و ن‬ ‫و‬
‫النتقامَ‪ ،‬والازاة بالساءة‪ .‬ولذا كان ذلك من آداب النبياء والرسلي‪ ،‬ومن ثةَ خعدمَ أن د‬
‫الصطفى عشر سني‪ ،‬فلم يعفققل له ف شيء فعمله‪ :‬ولع فعملته؟ ول ف شيء تركه‪ :‬ولع تركته؟ حت‬
‫يريهَّ ف أي الور شاء‪ .‬فيخمتار ما شاء منهنن( )‪. (7‬‬

‫سننة الننبونية‬
‫فيِ ال ب‬ ‫فوائد ك م ن‬
‫ظم الغمنيظْ‬

‫‪ -‬عن أب هريرة رضي ال عنه‪ ،‬أنن رسول ال صلى ال عليه وسلم قال‪)) :‬ليس النشديد‬ ‫‪ -1‬اعتداد الننةَ له بعمل صاحبه معمددا ومهييئا للجننةَ‪:‬‬
‫ضبَ(( )‪. (1‬‬ ‫صعرععةَ‪ ،‬إننا النشديد الذي يلك نفسه عند الغع ع‬ ‫بال ص‬
‫ض أعرعرد ا‬ ‫قال ال تعمال‪ :‬سوسساَ رععوُا إرسلىَ سمغارفسرةة ممنِّ ربمعكام سوسجنرةة سعار ع‬
‫ت‬ ‫ت سوالسار ع‬
‫سسماَسوا ع‬‫ضسهاَ ال ر‬
‫ضبَ عن النتصار والخماصمةَ‬ ‫ي‪) :‬فيه عكظظم الغعظيظْ‪ ،‬وإظمعساك الننفس عند الغع ع‬ ‫قال الننوو ص‬ ‫ظ ]آل عمران‪.[134-133 :‬‬ ‫ضراء سوالاسكاَرظرميِسنِّ الاغسايِ س‬
‫سراء سوال ر‬ ‫لرالعمتررقيِسنِّ الررذيِسنِّ عيِنرفعقوُسن رفيِ ال ر‬
‫والنازعةَ( )‪. (2‬‬
‫‪ -2‬وععظم الجِّر به وتوفيهَّ‪:‬‬
‫صعرعَ النناس كثييا‪ ،‬أي‪ :‬ليس‬
‫صعرععةَ((‪ .‬بضمم‪ ،‬فعفعفظتحْ‪ ،‬عمن يع ظ‬
‫قال الناوي‪)) ...) :‬ليس النشديد بال ص‬ ‫عن ابن عمر‪ ،‬قال‪ :‬قال رسول ال صلى ال عليه وسلم‪)) :‬ما من عجِّظرععةةَ أعظم أجِّيرا عند ال‪،‬‬
‫صظرعَ البطال ومن الرجِّال‪)) .‬إننا النشديد((‪ .‬على القيقةَ‪ .‬الذي يلك‬ ‫ي من يقدر على ع‬ ‫العقوو ص‬ ‫من عجِّظرععةَ عغظيةظْ عكظععمها عبد ابتغاء وجِّه ال((‪.‬‬
‫‪Page 27 of 31‬‬
 ‫‪ -3‬خضوعَ العمدو وتعمظيمه للذي يكظم غيظه‪:‬‬ ‫ماَ‬ ‫قاَّل الله تباَّرك وتعاَّلىَ لرسوله صلىَ الله عليه وسلم‪ :‬س‬
‫فب ر س‬
‫ر رر ر‬ ‫ب‬ ‫قل غ ر‬‫ظ ال غ س‬ ‫غرليِ س‬ ‫ظاَ س‬ ‫ف ظ‬ ‫ت س‬ ‫كن س‬ ‫وُ ع‬ ‫ول س غ‬‫م س‬ ‫ه غ‬‫ت لس ع‬ ‫ه رلن س‬ ‫نِّ الل ل ر‬ ‫م س‬ ‫ة م‬ ‫م ة‬ ‫ح س‬ ‫سر غ‬
‫عن ابن عنباس رضي ال عنهما ف قوله تعمال‪ :‬اادفساع باَلتيِ هسيِ أساح س‬
‫سعنِّ ]الؤممنون‪ ،[96 :‬قال‪:‬‬
‫م‬ ‫س‬ ‫وُل رك س‬‫س‬ ‫غ‬ ‫لنَ س‬ ‫س‬
‫ه غ‬ ‫فغر ل ع‬ ‫غ ر‬‫ست س غ‬ ‫وا غ‬ ‫م س‬ ‫ه غ‬‫عن غ ع‬‫ف س‬ ‫ع ع‬ ‫فاَ غ‬ ‫ح غ‬
‫نِّ س‬ ‫م غ‬‫ضوُا ر‬ ‫ف ب‬
‫ضبَ‪ ،‬والعمفو عند الساءة‪ ،‬فإذا فعملوا عنظمهم عدصوهم‪ ،‬وخضع لم‪.‬‬ ‫صبَّ عند الغع ع‬
‫ال ن‬ ‫ر ]آل عمران‪.[159 :‬‬ ‫س‬ ‫و س‬
‫م ر‬ ‫فيِ ال غ‬ ‫م ر‬ ‫ه غ‬ ‫وغر ع‬ ‫شاَ ر‬ ‫س‬
‫ضبَ به على الرشدة الننافعمةَ‬ ‫‪ -4‬دللةَ قهر الغع ع‬
‫‪ -3‬من السباَّب كذلك أن يرببيِ المؤمن نفسه علىَ سعة‬
‫صحيحْ عن أب هريرة رضي ال عنه أنن الننبَّ صلى ال عليه وسلم قال‪)) :‬ليس النشديد‬ ‫صبر فيِ حاَّل‬
‫ففي ال ن‬ ‫صدر تحمل النساَّن علىَ ال ن‬ ‫ن سعة ال ن‬ ‫صدر‪ ،‬فإ ن‬ ‫ال ن‬
‫ماَّ‪) :-‬أحسن‬ ‫ضب‪ ،‬والعفو عند المقدرة‪ ،‬لذا قيل ‪-‬قدي ة‬ ‫الغم م‬
‫ضبَ((‪.‬‬ ‫صعرععةَ‪ ،‬إننا النشديد الذي يلك نفسه عند الغع ع‬ ‫‪ ،‬وقبل ذلك قول‬‫بال ص‬ ‫)‪(1‬‬
‫فتقر(‬ ‫قتدر‪ ،‬وجود الم ن‬ ‫المكاَّرم؛ عفو الم ن‬
‫‪ -5‬النتغصلبَ على النشيطان‪:‬‬ ‫ك لس ر‬‫ن ذسل ر س‬ ‫غ س‬‫و س‬ ‫ول س س‬
‫عغزم ر‬ ‫نِّ س‬‫م غ‬ ‫فسر إ ر ر‬ ‫صب سسر س‬ ‫منِّ س‬ ‫الله تباَّرك وتعاَّلىَ‪ :‬س‬
‫ع‬
‫صطعورعون‪ ،‬فقال‪)) :‬ما هذا؟ فقالوا‪ :‬يا‬ ‫عن أنس‪ ،‬أنن الننبَّ صلى ال عليه وسلم‪ :‬منر بقومَ يع ظ‬ ‫شورى‪.[43 :‬‬ ‫ر ]ال ب‬ ‫موُ ر‬ ‫ال ع‬
‫و‬ ‫مة‪ ،‬من‬ ‫ن شرف نفس المرء وابتصاَّفه بعلوب اله ن‬ ‫‪ -4‬كذلك فإ ن‬
‫صعرعه‪ ،‬فقال رسول ال صلى ال عليه وسلم‪:‬‬ ‫صريع‪ ،‬ل ينتدب له أحدد إنل ع‬ ‫رسول ال‪ ،‬فلخدن ال ن‬
‫فظْ بماَّ‬ ‫ن‬
‫السباَّب المؤبدية إلىَ كظم الغمنيظْ‪ ،‬فهو يترفع عن النتل ب‬ ‫ن‬ ‫م‬
‫أعل أدصلكم على من هو أشصد منه؟ رجِّدل ظلمه رجِّدل‪ ،‬فعكعظم عغظيعظه فغلبه‪ ،‬وغلبَ شيطانه‪،‬‬ ‫ط من قدرهاَّ‪:‬‬ ‫رينزل نفسه‪ ،‬ويح ب‬
‫وغلبَ شيطان صاحبه(( )‪. (2‬‬
‫ضبَ‪:‬‬ ‫لقوُامغع ع‬
‫يعمي على ترك ال‬‫ع‪-‬بزوا‬ ‫ذبلوُا وإن ‪6‬‬
‫حتى يِ ر‬ ‫م وإن كرموُا‬ ‫لنِّ يِبلغ المجدس أقوُا ة‬
‫ضبَ( )‪. (3‬‬ ‫قال ابن حجر‪) :‬استحضار ما جِّاء ف عكظظم الغعظيظْ من الفضل يعمي على ترك الغع ع‬
‫ل ولكنِّ عفوُ أحلم‬ ‫ل عفوُ ذع ل‬ ‫شتموُا فترى اللوُان مشرقة‬ ‫ويِ ع غ‬
‫بَ ف دفع الساءة بالحسان‪ ،‬والكروهَّ بالعمروف‪ ،‬والقهر بالصلطف‪:‬‬ ‫د‬ ‫سب‬ ‫‪-‬‬ ‫‪7‬‬
‫سعنِّ فسرإسذا الررذيِ بس اييِينس س‬ ‫ر رر ر‬
‫ك‬ ‫سيِمئسةع اادفساع باَلتيِ هسيِ أساح س‬ ‫سنسةع سولَ ال ر‬ ‫قال ال تعمال‪ :‬سولَ تساستسروُيِ الاسح س‬ ‫‪ -5‬ومن السباَّب كذلك‪ :‬الحياَّء من النتلببس بأخطاَّء المخطئ‪،‬‬
‫ر‬ ‫ر‬
‫سوبسي ايِينسهع سعسداسوة سكأسنرهع سولييِ سحرميِةم سوسماَ يِعيلسرقاَسهاَ إرلَر الرذيِسنِّ س‬
‫ظ‬ ‫صبَسيعروا سوسماَ يِعيلسرقاَسهاَ إرلَر عذو سح ظ‬ ‫سفيه خيلر‬ ‫ومقاَّبلته فيماَّ يفعل‪ ،‬قاَّل بعض الحكماَّء‪) :‬احتماَّل ال ن‬
‫ر‬ ‫من النتحبليِ بصورته‪ ،‬والغضاَّء عن الجاَّهل خيلر من‬
‫صلت‪.[35-34 :‬‬ ‫ر‬ ‫]ف‬ ‫م‬‫ة‬ ‫ظيِ‬ ‫ع‬
‫س‬ ‫شاَّكلته( )‪. (3‬‬ ‫م م‬
‫ر‬
‫قاَّل الششاَّعر‪:‬‬

‫المعينة علىَ ك م ن‬
‫ظم الغمنيظْ‬ ‫يِساَّئل‬
‫الجرائم‬ ‫وإن كثرت منه إلالو ر‬ ‫ب‬ ‫صفح عنِّ ك م‬
‫ل مذنَ ة‬ ‫سألزم نَفسيِ ال ر‬

‫ظم الغمنيظْ والعفو‬ ‫وم الجر المتربتب علىَ ك م ن‬‫المرء‬

‫م س‬
‫قاَ ر‬ ‫ومثليِ‬
‫يعرف ع‬ ‫روف‪ -‬أن‬
‫شريِف و س غ‬
‫مش ع ‪1‬‬ ‫فماَ الرناَس إرل واحد منِّ ثلثة‬
‫عن المخطئين‪ ،‬ويستشعر أننه بذلك يطلب الجر والنثواب من‬
‫الله قاَئم‬
‫تباَّرك وتعاَّلىَ‪.‬‬ ‫ق‬
‫والح ب‬‫ق عند‬
‫وأتبع فيِه الح ر‬ ‫ماَ الذيِ فوُقيِ فأعرف فضله‬
‫فأ ر‬
‫ة لك م ن‬
‫ظم الغمنيظْ‪،‬‬ ‫شفقة عليه داعي ل‬‫ن رحمة المخطئ وال ن‬ ‫‪ -2‬إ ن‬
‫سبب قد بنينه القرآن الكريم‪ ،‬حيث‬ ‫ضب‪ ،‬وهذا ال ن‬ ‫لئم‬ ‫لم‬ ‫إجاَبته نَفسيِ وإن‬
‫وإخماَّد ناَّر الغم م‬ ‫ماَ الذيِ دونَيِ فإن قاَل صنت عنِّ‬
‫وأ ر‬

‫‪Page 28 of 31‬‬
‫ن الفض‬
‫ضلت إ ر‬
‫تف ر‬ ‫ماَ الذيِ مثليِ فإن ز ر‬
‫ل أو هفاَ‬ ‫وأ ر‬

‫صبر‪،‬‬‫خرلق ال ن‬ ‫ضاَّ‪ :‬تعويد الننفس وتدريبهاَّ علىَ ر‬ ‫‪ -6‬ومن ذلك أي ة‬

‫ضب‪.‬‬ ‫فهو خير معين فيِ مواقف الغم م‬
‫ضاَّ‪ :‬أن يقطع المرء الملحاَّة والجدل فيِ‬ ‫‪ -7‬ومن السباَّب أي ة‬
‫شتاَّئم‪ ،‬فقد‬ ‫سباَّب وال ن‬ ‫مواقف الخصومة‪ ،‬وأن ل يتماَّدى فيِ ال ب‬
‫ن رجةل قاَّل لضرار بن القعقاَّع‪) :‬والله لو قلت واحدة؛‬ ‫حكيِ أ ن‬
‫ر‬
‫لسمعت عشةرا! فقاَّل له ضرار‪ :‬والله لو قلت عشةرا؛ لم‬
‫تسمع واحدة( )‪. (5‬‬
‫للفة علىَ النتقاَّم‬ ‫دم المرء مصلحة الجتماَّع وا ر‬ ‫‪ -8‬أن يق ب‬
‫قه‪،‬‬ ‫م‬
‫مله علىَ كظم غ منيظه‪ ،‬والنتناَّزل عن ح ب‬ ‫ن ذلك يح خ‬ ‫للننفس؛ فإ ن‬
‫ولهذا أثنىَ الننبيِ صلىَ الله عليه وسلم علىَ الحسن رضيِ‬
‫ل الله أن يصلح به بين‬ ‫د‪ ،‬ولع ن‬ ‫الله عنه بقوله‪)) :‬ابنيِ هذا سي ب ل‬
‫فئتين من المسلمين(( )‪. (6‬‬
‫‪ -9‬تذكير الننفس بماَّ فيِ النتقاَّم من نفرة القلوب عن‬
‫طيش‪ ،‬وأشد ب من ذلك‬ ‫فة وال ن‬ ‫المتشفىَ به‪ ،‬ومن نسبته إلىَ الخ ن‬
‫علىَ الرؤساَّء‪ :‬إعماَّل الحيلة عليهم فيِ طلب الخلصا منهم‬
‫عرفوا بسرعة البطش ومعاَّلجة النتقاَّم )‪. (7‬‬ ‫متىَ ر‬

‫‪Page 29 of 31‬‬
 ‫م ]آل عمران‪:‬‬ ‫ه غ‬ ‫ت لس ع‬ ‫ه رلن س‬ ‫نِّ الل ل ر‬
‫م س‬‫ة م‬ ‫م ة‬‫ح س‬‫ماَ سر غ‬ ‫لقوله تعاَّلىَ‪ :‬س‬
‫فب ر س‬
‫س‬
‫نِّ ]النبياَّء‪:‬‬ ‫عاَل س ر‬
‫ميِ س‬ ‫ة ل مل غ س‬‫م ة‬
‫ح س‬‫ك إ رل ر سر غ‬‫سل غسناَ س‬‫ماَ أغر س‬‫و س‬‫‪ ،[159‬وقوله‪ :‬س‬
‫نماَّذج فيِ ك م ن‬
‫ظم الغمنيظْ من حياَّة الننبيِ صلىَ الله عليه وسلم‬ ‫‪. (4) ([107‬‬
‫‪ -‬عن عبد الله رضيِ الله عنه‪ ،‬قاَّل‪)) :‬لماَّ كاَّن يوم حنين‪ ،‬آثر‬
‫ساَّ فيِ القسمة‪ ،‬فأعطىَ‬ ‫الننبيِ صلىَ الله عليه وسلم أناَّ ة‬
‫‪ -‬عن أنس بن ماَّلك رضيِ الله عنه‪ ،‬قاَّل‪)) :‬كنت أمشيِ مع‬
‫القرع بن حاَّبس ماَّئة من البل‪ ،‬وأعطىَ ع ري منينة مثل ذلك‪،‬‬
‫يِ غليظْ‬‫الننبيِ صلىَ الله عليه وسلم وعليه ربرد ل نجران ي‬ ‫ساَّ من أشراف العرب‪ ،‬فآثرهم يومئذ فيِ القسمة‪،‬‬ ‫وأعطىَ أناَّ ة‬
‫ة‪ ،‬حتىَ نظرت‬ ‫ة شديد ة‬ ‫يِ‪ ،‬فجذبه جذب ة‬ ‫الحاَّشية‪ ،‬فأدركه أعراب ي‬ ‫ر‬ ‫قاَّل رج ل‬
‫عدل فيهاَّ‪ ،‬وماَّ أريد بهاَّ‬ ‫ن هذه القسمة ماَّ ر‬ ‫ل‪ :‬والله إ ن‬
‫إلىَ صفحة عاَّتق الننبيِ صلىَ الله عليه وسلم قد أنثرت به‬
‫ن الننبيِ صلىَ الله عليه وسلم‪،‬‬ ‫وجه الله‪ .‬فقلت‪ :‬والله‪ ،‬لخبر ن‬
‫منر ليِ من ماَّل الله‬ ‫م قاَّل‪ :‬ر‬ ‫دة جذبته‪ ،‬ث ن‬ ‫حاَّشية البرداء من ش ن‬
‫)‪(1‬‬ ‫فأتيته‪ ،‬فأخبرته‪ ،‬فقاَّل‪ :‬فمن يعدل إذا لم يعدل الله ورسوله‪،‬‬
‫‪.‬‬ ‫م أمر له بعطاَّء((‬ ‫الذيِ عندك‪ .‬فاَّلتفت إليه‪ ،‬فضحك‪ ،‬ث ن‬ ‫رحم الله موسىَ‪ ،‬قد رأوذيِ بأكثر من هذا فصبر(( )‪. (5‬‬
‫يِ‪) :‬فيه احتماَّل الجاَّهلين‪ ،‬والعراض عن مقاَّبلتهم‪،‬‬ ‫قاَّل الننوو ب‬
‫ن‬
‫سيئة باَّلحسنة‪ ،‬وإعطاَّء من ريتألف قلبه‪ ،‬والعفو عن‬ ‫ودفع ال ن‬
‫ضحك عند المور‬ ‫مرتكب كبيرةد ‪-‬ل حد ن فيهاَّ‪ -‬بجهله‪ ،‬وإباَّحة ال ن‬ ‫نماَّذج فيِ ك م ن‬
‫صحاَّبة رضيِ الله عنهم‬
‫ظم الغمنيظْ من حياَّة ال ن‬
‫خرلق رسول الله‬ ‫جب منهاَّ فيِ العاَّدة‪ ،‬وفيه كماَّل ر‬ ‫التيِ ريتع ن‬
‫)‪(2‬‬
‫‪.‬‬ ‫حلمه وصفحه الجميل(‬ ‫صلىَ الله عليه وسلم و خ‬ ‫محتوياَّت الصفحة‪:‬‬
‫‪ -‬عن عاَّئشة رضيِ الله عنهاَّ‪ ،‬زوج الننبيِ صلىَ الله عليه‬
‫وسلم‪ ،‬أننهاَّ قاَّلت للننبيِ صلىَ الله عليه وسلم‪)) :‬هل أتىَ‬ ‫ديق رضيِ الله عنه‪ -. :‬عمر بن الخط نضضاَّب رضضضيِ‬
‫ص ب‬
‫‪ -‬أبو بكر ال ب‬
‫م كاَّن أشد ن من يوم أحد؟ قاَّل‪ :‬لقد لقيت من قومك‬ ‫عليك يو ل‬ ‫الله عنه‪. :‬‬
‫ماَّ لقيت‪ ،‬وكاَّن أشد ب ماَّ لقيت منهم يوم العقبة‪ ،‬إذ عرضت‬
‫كلل‪ ،‬فلم يجبنيِ إلىَ ماَّ‬ ‫نفسيِ علىَ ابن عبد ياَّليل بن عبد ر‬ ‫ديِق رضيِ الله عنه‪:‬‬ ‫ص م‬
‫أبوُ بكر ال م‬
‫أردت‪ ،‬فاَّنطلقت وأناَّ مهموم علىَ وجهيِ‪ ،‬فلم أستفق إنل وأناَّ‬ ‫‪ -‬عن أبيِ برزة‪ ،‬قاَّل‪) :‬كنت عند أبيِ بكر رضيِ الله عنه‪،‬‬
‫بقرن الث نعاَّلب‪ ،‬فرفعت رأسيِ‪ ،‬فإذا أناَّ بسحاَّبة قد أظنلتنيِ‪،‬‬ ‫ل‪ ،‬فاَّشتد ن عليه‪ ،‬فقلت‪ :‬تأذن ليِ ياَّ خليفة‬
‫فتغنيظْ علىَ رج د‬
‫ن الله قد سمع‬ ‫فنظرت فإذا فيهاَّ جبريل‪ ،‬فناَّدانيِ‪ ،‬فقاَّل‪ :‬إ ن‬ ‫رسول الله صلىَ الله عليه وسلم أضرب عنقه؟ قاَّل‪ :‬فأذهبت‬
‫ملك الجباَّل‬ ‫م‬ ‫قول قومك لك‪ ،‬وماَّ مربدوا عليك‪ ،‬وقد بعث إليك م‬ ‫يِ‪ ،‬فقاَّل‪ :‬ماَّ الذيِ قلت‬
‫كلمتيِ غضبه‪ ،‬فقاَّم‪ ،‬فدخل‪ ،‬فأرسل إل ن‬
‫م‬
‫يِ‪ ،‬ث ن‬ ‫مملك الجباَّل‪ ،‬فسلم عل ن‬
‫ن‬ ‫لتأمره بماَّ شئت فيهم‪ ،‬فناَّدانيِ م‬ ‫ة‬
‫فاَّ؟ قلت‪ :‬ائذن ليِ أضرب عنقه‪ .‬قاَّل‪ :‬أكنت فاَّعل لو‬ ‫آن ة‬
‫ن‬ ‫ر‬
‫قاَّل‪ :‬ياَّ محمد‪ ،‬فقاَّل‪ ،‬ذلك فيماَّ شئت‪ ،‬إن شئت أن أطخبق‬ ‫أمرتك؟ قلت‪ :‬نعم‪ ،‬قاَّل‪ :‬ل والله‪ ،‬ماَّ كاَّنت لبشر بعد محمد‬
‫شمبين؟ فقاَّل الننبيِ صلىَ الله عليه وسلم‪ :‬بل أرجو‬ ‫خ م‬ ‫عليهم ال م ن‬ ‫صلىَ الله عليه وسلم ( )‪ . (1‬قاَّل أحمد بن حنبل‪) :‬أيِ لم يكن‬
‫أن ريخرج الله من أصلبهم من يعبد الله وحده‪ ،‬ل يشرك به‬ ‫لبيِ بكر أن يقتل رجةل إنل بإحدى النثلثا التيِ قاَّلهاَّ رسول‬
‫شيةئاَّ(( )‪. (3‬‬ ‫الله صلىَ الله عليه وسلم‪ :‬كفلر بعد إيماَّن‪ ،‬أو زناَّ بعد إحصاَّن‪،‬‬
‫قاَّل ابن حجر‪) :‬وفيِ هذا الحديث‪ :‬بياَّن شفقة الننبيِ صلىَ‬ ‫أو قتل نفس بغير نفس‪ ،‬وكاَّن للننبيِ صلىَ الله عليه وسلم‬
‫الله عليه وسلم علىَ قومه‪ ،‬ومزيد صبره وحلمه‪ ،‬وهو موافقل‬ ‫أن يقتل‪.‬‬
‫‪Page 30 of 31‬‬
 ‫قلت‪ :‬وفيه دليل علىَ أن التعزير ليس بواجب‪ ،‬وللماَّم أن‬ ‫مر فيِ‬ ‫من أدخل نفسه فيِ خغماَّر الشرار وأهل البغيِ‪ ،‬والنتش ب‬
‫)‬
‫يع بزر فيماَّ يستحق به التأديب‪ ،‬وله أن يعفو فل يفعل ذلك(‬ ‫شماَّتة‬ ‫طف فيِ افتدائه‪ ،‬والشتغاَّل بذلك عن ال ن‬ ‫تخليصه‪ ،‬والنتل ب‬
‫‪. (2‬‬ ‫قمتلته‪ ،‬والباَّغين له‬ ‫به والد بعاَّء عليه‪ .‬أمل ترى كيف تمننىَ الخير ل م‬
‫طاَب رضيِ الله عنه‪:‬‬ ‫عمر بنِّ الخ ر‬ ‫الغوائل‪ ،‬وهم كفرة ل ع ممبدة أصناَّم( )‪. (2‬‬
‫‪ -‬عن ابن عنباَّس رضيِ الله عنهماَّ‪ ،‬قاَّل‪) :‬قدم عيينة بن حصن‬ ‫سلف‪:‬‬ ‫ظم الغمنيظْ من حياَّة ال ن‬ ‫‪ -‬نماَّذج فيِ ك م ن‬
‫بن حذيفة‪ ،‬فنزل علىَ ابن أخيه الحبر بن قيس‪ ،‬وكاَّن من‬ ‫وان‪:‬‬ ‫الفضيِل بنِّ ب سغز س‬
‫قنراء أصحاَّب مجاَّلس عمر‬ ‫الننفر الذين ريدنيهم عمر‪ ،‬وكاَّن ال ر‬ ‫‪ -‬عن أبيِ رزين قاَّل‪ :‬جاَّء رجل إلىَ الفضيل بن ب منزموان‪ ،‬فقاَّل‪:‬‬
‫ومشاَّورته‪ ،‬كهوةل كاَّنوا أو شنباَّةناَّ‪ ،‬فقاَّل عيينة لبن أخيه‪ :‬ياَّ ابن‬ ‫من أمره‪ ،‬يغفر الله ليِ وله‪.‬‬ ‫ن م‬ ‫ن فلةناَّ يقع فيك‪ .‬فقاَّل‪ :‬لغيظ ن‬ ‫إ ن‬
‫أخيِ‪ ،‬هل لك وجه عند هذا المير؟ فاَّستأذن ليِ عليه‪ .‬قاَّل‪:‬‬ ‫‪.‬‬ ‫)‪(3‬‬
‫شيطاَّن‬‫قيل‪ :‬من أمره؟ قاَّل‪ :‬ال ن‬
‫سأستأذن لك عليه‪ .‬قاَّل ابن عب ناَّس‪ :‬فاَّستأذن الحبر لعيينة‪،‬‬ ‫من سمبه‪:‬‬‫وهب بنِّ ع‬
‫طاَّب!‬ ‫يِ ياَّ ابن الخ ن‬ ‫م‬
‫ماَّ دخل عليه قاَّل‪ :‬ه خ ن‬ ‫فأخذن له عمر‪ ،‬فل ن‬ ‫من مببه وجاَّءه‬ ‫‪ -‬عن جبير بن عبد الله قاَّل‪ :‬شهدت وهب بن ر‬
‫ضب عمر‪،‬‬ ‫جنزل‪ ،‬ول تحكم بينناَّ باَّلعدل‪ .‬فغم خ‬ ‫فوالله ماَّ تعطيناَّ ال م‬ ‫شيطاَّن‬ ‫ن فلةناَّ يقع فيك‪ .‬فقاَّل وهب‪ :‬أماَّ وجد ال ن‬ ‫ل‪ ،‬فقاَّل‪ :‬إ ن‬‫رج ل‬
‫ن الله‬‫م أن يوقع به‪ ،‬فقاَّل له الحبر‪ :‬ياَّ أمير المؤمنين‪ ،‬إ ن‬ ‫حتىَ ه ن‬ ‫ف به غيرك‪ .‬قاَّل‪ :‬فماَّ كاَّن بأسرع من أن جاَّء‬ ‫دا يستخ ن‬ ‫أح ة‬
‫مغر‬ ‫غ‬ ‫غ‬ ‫غ‬ ‫)‪(4‬‬
‫وأ ع‬‫وُ س‬‫عف س‬‫ذ ال س‬
‫خ ر‬
‫تعاَّلىَ قاَّل لنببيه صلىَ الله عليه وسلم‪ :‬ع‬ ‫‪.‬‬ ‫النرجل‪ ،‬فرفع مجلسه وأكرمه‬
‫ن هذا‬‫نِّ]العراف‪ ،[199 :‬وإ ن‬ ‫هرليِ س‬ ‫نِّ ال غ س‬
‫جاَ ر‬ ‫ع ر‬‫ض س‬ ‫ر غ‬ ‫وأ س غ‬
‫ع ر‬ ‫ف س‬
‫عغر ر‬‫رباَل غ ع‬ ‫عمر بنِّ عبد العزيِز‪:‬‬
‫من الجاَّهلين‪ ،‬والله ماَّ جاَّوزهاَّ عمر حين تلهاَّ عليه‪ ،‬وكاَّن‬ ‫ن‬
‫ن رجل كلمه‬ ‫ة‬ ‫ذكر ابن كثير فيِ مناَّقب عمر بن عبد العزيز‪ :‬أ ن‬
‫ونقاَّةفاَّ عند كتاَّب الله( )‪. (3‬‬ ‫م قاَّل‬ ‫م أمسك نفسه‪ ،‬ث ن‬ ‫م به عمر‪ ،‬ث ن‬ ‫ماَّ حتىَ أغضبه‪ ،‬فه ن‬ ‫يو ة‬
‫سلطاَّن‪ ،‬فأناَّل‬ ‫شيطاَّن بعنزة ال ب‬ ‫للنرجل‪ :‬أردت أن يستفنزنيِ ال ن‬
‫دا! رقم عاَّفاَّك الله‪ ،‬ل حاَّجة لناَّ فيِ‬ ‫منك ماَّ تناَّله مبنيِ غ ة‬
‫ساَّبقة ‪-‬‬ ‫نماَّذج من ك م ن‬
‫ظم الغمنيظْ من حياَّة المم ال ن‬ ‫مقاَّولتك )‪. (5‬‬

‫محتوياَّت الصفحة‪:‬‬
‫من مببه‪-. :‬‬
‫جاَّر )‪ -.: (1‬الفضيل بن ب منزموان‪ -. :‬وهب بن ر‬
‫‪ -‬حبيب الن ن ن‬
‫عمر بن عبد العزيز‪. :‬‬

‫جاَر )‪: (1‬‬ ‫حبيِب الن ر ر‬

‫ميِ‬
‫وُ ر‬
‫ق غ‬‫ت س‬ ‫س‬ ‫قاَ س‬
‫ل سيِاَ ليِ غ س‬ ‫ة س‬ ‫جن ر س‬ ‫غ‬
‫ل ال س‬‫خ ر‬‫ل اد غ ع‬‫قيِ س‬‫‪ -‬قاَّل تعاَّلىَ‪ :‬ر‬
‫نِّ‬
‫م س‬ ‫علرنيِ ر‬‫س‬ ‫ج س‬
‫و س‬ ‫فسر رليِ سرمبيِ س‬ ‫ماَ س‬
‫غ س‬ ‫ن بر س‬ ‫موُ س‬ ‫عل س ع‬‫يِ س غ‬
‫نِّ ]يس‪.[27-26 :‬‬ ‫ميِ س‬ ‫غ‬
‫مكسر ر‬ ‫ال غ ع‬
‫قاَّل القرطبيِ‪) :‬وفيِ هذه الية تنبيه عظيم‪ ،‬ودللة علىَ‬
‫حلم عن أهل الجهل‪ ،‬والنترؤف علىَ‬ ‫ظم الغمنيظْ‪ ،‬وال خ‬ ‫وجوب ك م ن‬

‫‪Page 31 of 31‬‬