Zād al-MaʿādIbn al-Qayyim

speak in clear, distinct words that those sitting with him could remember.” (1) He would often repeat a statement three times so that it would be understood, and when he greeted others, he would do so three times.

He would remain silent for long periods and speak only when necessary. He began and ended his speech (2) with his mouth fully open. He spoke in concise words rich in meaning; his speech was clear and distinct (3), neither excessive nor deficient. He did not speak about matters that did not concern him, and spoke only of things for which he hoped to be rewarded.

When he disliked something, it showed on his face. He was neither vulgar nor deliberately indecent, nor was he loud and boisterous.

Most of his laughter—indeed, all of it—consisted of smiling. At most, his laughter would reveal his back teeth. He laughed at things that naturally provoke laughter: things that inspire wonder, whose occurrence seems surprising and unusual.

Laughter has several causes, of which this is one. The second is laughter from joy, when a person sees or experiences something that pleases him. The third is laughter from anger, which often comes over an angry person when his anger becomes intense. It arises from his astonishment at what has provoked his anger and his sense that he has power over his adversary and holds him in his grasp. His laughter may also arise from his self-control (4) in moments of

(1) Reported by al-Tirmidhī (3639) and al-Nasā’ī in al-Kubrā (10174). Al-Tirmidhī graded it authentic. Its first half was reported by Muslim (2493) and Abū Dāwūd (3655), and cited by al-Bukhārī without a complete chain of transmission, using an assertive form (3568). The report includes an incident. (2) ج reads yakhtimuhu (ends it), as does one narration. ك and ع read yaftahu al-kalāma wa-yakhtimuhu (begins and ends his speech). (3) In the hadith of Hind ibn Abī Hāla in al-Shamā’il (215): “kalāmuhu fasl (his speech is clear and distinct).” (4) This vocalization, li-malakati nafsihi (because of his self-control), appears in ج, مب, and ن. It may also be vocalized li-malkihi nafsahu (because he controls himself).
يتكلم بكلامٍ يبيِّنه، فَصْلٍ يحفظه مَن جلس إليه» (١). وكان كثيرًا ما يعيد الكلمة ثلاثًا لِتُعقلَ عنه. وكان إذا سلَّم سلَّم ثلاثًا. وكان طويل السَّكْت، لا يتكلَّم في غير حاجة. يفتتح الكلام ويختتمه (٢) بأشداقه. ويتكلَّم بجوامع الكلِم، فَصْلٌ (٣) لا فضول ولا تقصير. وكان لا يتكلَّم فيما لا يعنيه، ولا يتكلَّم إلا فيما يرجو ثوابه. وإذا كره الشيء عُرِف في وجهه. ولم يكن فاحشًا ولا متفحِّشًا ولا صخَّابًا. وكان جُلُّ ضحكه بل كلُّه التبسُّم. وكان نهاية ضحكه أن تبدو نواجذه. وكان يضحك مما يُضحَك منه، وهو ما يُتعجَّب من مثله، ويُستغرَب وقوعُه ويُستندَر. وللضحك أسباب عديدة، هذا أحدها. والثاني: ضحك الفرح، وهو أن يرى ما يسُرُّه أو يباشره. والثالث: ضحك الغضب، وهو كثيرًا ما يعتري الغضبان إذا اشتدَّ غضبه. وسببه تعجُّبُ الغضبان مما أورد عليه الغضب، وشعورُ نفسه بالقدرة على خصمه وأنه في قبضته. وقد يكون ضحِكُه لمَلَكةِ نفسه (٤) عند
(١) أخرجه الترمذي (٣٦٣٩) والنسائي في «الكبرى» (١٠١٧٤). وصححه الترمذي. وشطره الأول أخرجه مسلم (٢٤٩٣) وأبو داود (٣٦٥٥)، وعلقه البخاري بالجزم (٣٥٦٨)، وفيه قصة. (٢) ج: «يختمه»، وكذا في رواية. وفي ك، ع: «يفتح الكلام ويختمه». (٣) في حديث هند بن أبي هالة في «الشمائل» (٢١٥): «كلامه فصل». (٤) كذا ضبط في ج، مب، ن، ويجوز أن يضبط: «لملكهِ نفسَه».

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