The great reward for restraining ones anger

Sahl ibn Mu’adh narrates that the Messenger of Allah (ﷺ) said:

مَنْ كَظَمَ غَيْظًا وَهُوَ يَسْتَطِيعُ أَنْ يُنَفِّذَهُ دَعَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلاَئِقِ حَتَّى يُخَيِّرَهُ فِي أَىِّ الْحُورِ شَاءَ

“Whoever suppresses his rage while he is able to unleash it, Allah will call him before the heads of creation on the Day of Judgement, so that he can inform Him of which of the ḥoor he would like.”
[Jaami’ al-Tirmidhi #2021, Hasan]
Imam al-Mubaarakfoori, in his commentary on Jaami’ al-Tirmidhi, wrote:
 قوله : ( من كظم غيظا ) أي اجترع غضبا كامنا فيه ، قال في النهاية كظم الغيظ تجرعه واحتمال سببه والصبر عليه انتهى ( وهو يستطيع أن ينفذه ) بتشديد الفاء أي يمضيه ، وفي حديث أبي هريرة عند ابن أبي الدنيا : وهو يقدر على إنفاذه فيجوز تخفيف الفاء والجملة حالية وجواب الشرط ( دعاه الله يوم القيامة على رءوس الخلائق ) أي شهره بين الناس وأثنى عليه وتباهى به ويقال في حقه هذا الذي صدرت منه هذه الخصلة العظيمة  . ـ
His statement, “Whoever suppresses his rage” – meaning he swallows his anger, making it dormant inside him. He [ibn al-Atheer] said in al-Nihaayah that suppressing ones rage is to swallow it and to bear it by means of exercising sabr over it – end quote. “While he is able to unleash it” – meaning to do it. And in the hadeeth of Abu Hurayrah collected by ibn Abi’l-Dunya, “And he is capable of enacting it“. So this is a conditional statement, and the for the one who fulfills the condition – “Allah will call him before the heads of creation” – meaning he will be given notoriety among the people and commended for that and boasted about. And it is said that this is his right due to what he did of this great quality [of restraining his anger].
 ـ ( حتى يخيره ) أي يجعله مخيرا ( في أي الحور شاء ) أي في أخذ أيهن شاء ، وهو كناية عن إدخاله الجنة المنيعة ، وإيصاله الدرجة الرفيعة ، قال الطيبي : وإنما حمد الكظم لأنه قهر للنفس الأمارة بالسوء ، ولذلك مدحهم الله تعالى بقوله : والكاظمين الغيظ والعافين عن الناس ومن نهى النفس عن هواه فإن الجنة مأواه والحور العين جزاه ، قال القاري : وهذا الثناء الجميل والجزاء الجزيل إذا ترتب على مجرد كظم الغيظ فكيف إذا انضم العفو إليه أو زاد بالإحسان عليه
So that he can inform Him” – meaning so that he can make a decision – “as to which of the ḥoor he would like” – meaning as to which one he would like to take, and this is a metaphor for his entering into al-Jannah securely, and attaining an elevated status. al-Tayyibi said: and He only praised suppressing [ones rage] because it is [demonstrative of] an overwhelming power over ones nafs which commands him with evil. And for that reason Allah the Exalted praised them with his statement, “and those who restrain anger and who pardon the people [- and Allah loves the doers of good] ” [3:134]. And whoever forbids the nafs from its desires, then verily al-Jannah is his abode and the ḥoor al-‘ayn is his reward. And al-Qaari said, “And this beautiful commendation and ample reward is the result of merely suppressing one’s rage, so then what about when one joins that with pardoning [the offender] or adds to that iḥsaan towards him?”
قوله : ( هذا حديث حسن غريب ) ، وأخرجه أحمد في مسنده وأبو داود وابن ماجه
And his [al-Tirmidhi’s] statement, “This hadeeth is hasan ghareeb” – it was also recorded by Aḥmad in his musnad, and by Abu Dawood and ibn Maajah.
[Tuḥfat al-Aḥwadhi #2021]

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