عن ابنِ عباسٍ رضيَ اللّهُ عنهما قال: قَدِمَ عُيَيْنَةُ بْنُ حِصْنٍ، فَنَزَلَ عَلَى ابنِ أَخِيهِ الحُرِّ بْنِ قَيْسٍ، وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ رضي اللّهُ عنه، وَكَانَ القُرَّاءُ أَصْحَابَ مَجْلِسِ عُمَرَ وَمُشَاوَرَتِهِ، كُهُولًا كَانُوا أَوْ شُبَّانًا، فقال عُيَيْنَةُ لابْنِ أَخِيهِ: يا ابْنَ أَخِي لَكَ وجْهٌ عِنْدَ هذَا الأَمِيرِ، فَاسْتَأْذِنْ لي عَلَيْهِ، فَاسْتَأَذَنَ لَهُ، فَأَذِنَ لَهُ عُمَرُ رضيَ اللّهُ عنه، فلمَّا دَخَلَ قال: هِي يا ابْنَ الخَطَّابِ؛ فَوَاللّهِ مَا تُعْطِينَا الجَزْلَ، وَلا تَحْكُمُ فِينا بِالعَدْلِ، فَغَضِبَ عُمَرُ رضيَ اللّهُ عنه حَتَّى هَمَّ أَنْ يُوقِعَ بِهِ، فقال لَهُ الحُرُّ: يَا أَمِيرَ المُؤْمِنِينَ إِنَّ اللّهَ تعالى قال لِنَبِيِّهِ صَلّى اللّهُ عَلَيْهِ وسَلَّم: خُذِ العَفْوَ وَأْمُرْ بِالعُرْفِ وَأَعْرِضْ عَنِ الجَاهِلينَ [الأعراف: ١٩٩] وإنَّ هذا مِنَ الجَاهِلِينَ. واللّهِ ما جاوَزَهَا عُمَرُ حِينَ تَلاهَا عَلَيْهِ، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللّهِ تعالى. رواه البخاريّ.
Ibn 'Abbas (may Allah be pleased with both of them) reported: 'Uyaynah ibn Hisn arrived and stayed with his nephew al-Hurr ibn Qays, who was among those whom 'Umar (may Allah be pleased with him) kept close. The reciters (qurra') were the companions of 'Umar's gatherings and his consultations, whether they were of middle age or young. 'Uyaynah said to his nephew: "O nephew, you have standing with this commander, so seek permission for me to see him." So he sought permission for him, and 'Umar (may Allah be pleased with him) granted it. When he entered, he said: "Hey there, O son of al-Khattab! By Allah, you do not give us generously, nor do you judge among us with justice." 'Umar (may Allah be pleased with him) became angry, so much so that he was about to strike him. Al-Hurr said to him: "O Commander of the Believers, Allah, Exalted is He, said to His Prophet (peace and blessings be upon him): 'Take what is easy, enjoin what is good, and turn away from the ignorant' [al-A'raf: 199], and this man is one of the ignorant." By Allah, 'Umar did not go beyond it once he recited it to him, for he was one who halted at the Book of Allah, Exalted is He. Reported by al-Bukhari.
الشرح · explanation
أصحاب مجلس عمر: أي الملازمين لمجلسه. كهولًا: الكهل من الرجال: من زاد على ثلاثين سنة إلى الأربعين، وقيل إلى تمام الخمسين. لك وجه: أي لك جاه ومنزلة. هِيْ يا ابن الخطّاب: كلمة تهديد، وقيل معناها: زدني من الحديث. العطاء الجزل: العطاء الكثير. همَّ: أراد. خذ العفو: خذ ما عفا وتيسَّر من أخلاق الناس ولا تدقق معهم. وأمر بالعرف: أي بالعرف غير المخالف للشرع، أو بالمعروف شرعًا. أعرض عن الجاهلين: أي لا تقابلهم بسفههم. وقّافًا عند كتاب الله: كناية عن امتثاله للآية والاهتمام بأمرها، وعدم تجاوز ذلك.
"The companions of 'Umar's gatherings": that is, those who kept constant attendance at his gatherings. "Of middle age": a man of middle age (kahl) is one beyond thirty up to forty, and it is said up to a full fifty. "You have standing": that is, you have prestige and status. "Hey there, O son of al-Khattab": a word of threat; it is also said to mean: give me more of your speech. "Generous giving": abundant giving. "He was about to": he intended. "Take what is easy": take what comes readily and easily of people's character, and do not be exacting with them. "Enjoin what is good": that is, what is customary and not contrary to the Sacred Law, or what is recognized as good in the Sacred Law. "Turn away from the ignorant": that is, do not meet their foolishness with the like. "One who halted at the Book of Allah": an expression of his compliance with the verse, his attention to its command, and his not exceeding that.
الدروس · lessons
منزلة قرَّاء القرآن وهم العلماء العاملون بأحكامه، لا المقتصرون على تلاوته. توجيه للحاكم أن يتخذ بطانةَ خيرٍ وفهمٍ يجالسهم ويستشيرهم. قيمة المستشار بعلمه وتقواه، لا بحسبه وكِبَر سنِّه. ضرورة تحلي الحاكم الذي يتولى مسؤولية رعاية الأمة بالصبر والحلم والأناة وضبط الغضب، فإن مصالح الأمة لا تستقيم مع الغضب. المسؤول المسلم لا يتردد في الرجوع إلى الحق والصواب، فالرجوع إلى الحق فضيلة.
The high standing of the reciters of the Qur'an, who are the scholars who act upon its rulings, not those who limit themselves to its recitation. Guidance to the ruler to take an inner circle of goodness and understanding to sit with and consult. The worth of a counsellor lies in his knowledge and piety, not in his lineage or advanced age. The necessity that the ruler who undertakes the responsibility of caring for the nation be adorned with patience, forbearance, deliberation, and control of anger, for the interests of the nation are not set right alongside anger. The Muslim official does not hesitate to return to the truth and what is correct, for returning to the truth is a virtue.