Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

for good character may also be understood as modelling oneself on the ethics of the Sacred Law and adopting the courtesies that Allah taught His servants in His Book. Allah said to His Messenger ﷺ: “And indeed, you are truly upon an exalted standard of character” (Q 68:4).

ʿĀʾishah (may Allah be pleased with her) said, “His character was the Qur’an,” meaning that he observed its courtesies: he carried out its commands and avoided its prohibitions until acting by the Qur’an became for him a disposition—something innate and inseparable from him.

Such character is the finest, noblest, and most beautiful of all; it has even been said, “The entirety of religion is character.”

Ibn Daqīq al-ʿĪd remarked, “Al-birr is good character,” and by good character he meant fairness in dealings, gentleness in debate, equity in judgments, generosity and beneficence, and every other trait of the believers whom Allah describes: “True believers are only those whose hearts tremble when Allah is mentioned…” (Q 8:2); “Those who repent, who worship, who praise…” (Q 9:112); “Successful indeed are the believers…” (Q 23:1); and “The servants of the All-Merciful are those who walk upon the earth with humility…” (Q 25:63).

Whoever finds his own state uncertain should weigh himself against these verses: possessing all of these traits is the sign of good character, lacking all of them is the sign of bad character, and having some but not others points to an incomplete state. He should therefore strive to preserve what he has attained and acquire what he lacks.

Let no one imagine that good character is limited to a gentle manner and the mere avoidance of indecencies, thinking that whoever achieves that has refined his nature. Rather, good character consists of the believers’ qualities we have just mentioned—adopting their traits and patiently bearing harm.

Shaykh Aḥmad Ḥijāzī, in his commentary on the Forty Ḥadith, said: “Al-birr is whatever the Law makes obligatory or recommended; in other words, it is beneficence, which embraces three things: a cheerful face, withholding harm, and generous giving, and that one love for people…"

لأنَّ حسن الخلق قد يُراد به التخلق بأخلاق الشريعة، والتأدب بآداب الله، التي أدَّب بها عباده في كتابه؛ كما قال تعالى لرسوله ﷺ: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ [القلم]. قالت عائشة: "كان خلقه القرآن" يعني: تأدَّب بآدابه، فيعمل بأوامره، ويتجنَّب نواهيه؛ فصار العمل بالقرآن له خلقًا، كالجبلة والطبيعة، لا يفارقه. وهذا هو أحسن الأخلاق، وأشرفها، وأجملها، وقد قيل: "إنَّ الدِّين كله خلق". وقال ابن دقيق العيد: "البر حسن الخلق": المراد بحسن الخلق: الإنصاف في المعاملة، والرفق في المجادلة، والعدل في الأحكام، والبذل والإحسان، وغير ذلك من صفات المؤمنين الَّذين وصفهم الله تعالى، فقال: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ﴾ الآيات [الأنفال: ٢]، وقوله: ﴿التَّائِبُونَ الْعَابِدُونَ﴾ [التوبة: ١١٢]. وقوله: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ الآيات [المؤمنون]، وقوله: ﴿وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا﴾ الآيات [الفرقان: ٦٣]. فمن أشكل عليه حاله، فليعرض نفسه على هذه الآيات، فوجود جميعها علامة حسن الخلق، وفقد جميعها علامة سوء الخلق، ووجود بعضها دون بعض يدل على عدم كمالها، فليشتغل بحفظ ما وجده، وتحصيل ما فقده. ولا يظن ظانٌّ أنَّ حسن الخلق عبارة عن لين الجانب وترك الفواحش فقط، وأنَّ من فعل ذلك، فقد هذَّب خلقه، بل حسن الخلق ما ذكرناه من صفات المؤمنين، والتخلق بأخلاقهم، ومن حسن احتمال الأذى. وقال الشيخ أحمد حجازي في شرح الأربعين: البر: عبارة عمَّا اقتضاه الشرع وجوبًا وندبًا؛ فهو عبارة عن الإحسان، فيدخل فيه ثلاثة: طلاقة الوجه، وكف الأذى، وبذل النَّدى، وأنْ يحب للنَّاسِ

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