Chapter: "Chapter on Forgiveness and Pardon of People" Explanation of the Hadith of 'Abdullah ibn al-Zubayr (may Allah be pleased with both of them): (He said on the pulpit

The Shaykh : For the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their newly invented ones, and every newly invented matter is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
Our previous lesson reached the forty-fourth hadith after the two hundred.
From "Chapter on Forgiveness and Pardon of People".
The author (may Allah have mercy on him) narrated it with his authentic chain of narration.
From Wahb ibn Kaysan, he said: I heard 'Abdullah ibn al-Zubayr: يقول على المنبر : خذ العفو وأمر بالعرف وأعرض عن الجاهلين قال: والله ما أَمر بها أن تؤخذ إلا من أخلاق الناس والله لآخذنها منهم ما صحبتهم He said on the pulpit: "Take the pardon, enjoin what is right, and turn away from the ignorant." He said: "By Allah, I was not commanded to take it except from the character of people, and by Allah, I will take it from them as long as I am with them".
This hadith is among the mawquf hadiths stopping at 'Abdullah ibn al-Zubayr. It is known that he was among the Companions of the Messenger (peace be upon him), but when the Messenger of Allah (peace and blessings be upon him) died, he was young in age. He is in the same age group as Ibn 'Abbas among the Companions of the Messenger (peace be upon him). So, he delivered a sermon one day on the pulpit and recited this noble verse, which is the saying of Allah (Blessed and Exalted is He): Then he explained the meaning of His saying: He said: So, he (may Allah be pleased with him) clarifies with this phrase that the intended meaning of the saying of Allah the Exalted: is not what is famous among the exegetes, that the intended meaning of "pardon" here in this verse is the surplus of people's wealth. That is, the scholars differed in interpreting this word specifically regarding this verse: What is the pardon? There are two opinions: The first opinion: The surplus wealth exceeding the owner's need. So, this surplus wealth exceeding the need of its owner is what Allah (Blessed and Exalted is He) commanded His Prophet (peace and blessings be upon him) to take from the Companions, from the Muslims, in this verse, based on the first opinion. "Take the pardon" means the surplus of wealth. And according to this opinion, its proponents say that this was in the early period of Islam, meaning that it was obligatory in the early period of Islam to pay zakah on the wealth that exceeded one's need. So, when Allah (Mighty and Majestic) prescribed the known zakah at that time, this command was abrogated, because the command was specific to the surplus of wealth. But when Allah (Mighty and Majestic) prescribed zakah, it became obligatory for them to pay a specific amount on the capital, two and a half percent, as is well known.
The summary: The first opinion in interpreting this verse: means: the surplus of people's wealth.
The second opinion: This is the one to which 'Abdullah ibn al-Zubayr inclined and dwelt upon meaning: pardon. So, there is a great difference between the two opinions. The first opinion: means: the surplus of people's wealth.
The second opinion: means: hold fast to pardoning people if they make a mistake with you. And this is the opinion to which 'Abdullah ibn al-Zubayr inclined or understood from this noble verse, and it is the one adopted by al-Hafiz Ibn Kathir al-Dimashqi in his tafsir, where he said that it is the most famous and means the most correct of the scholars' opinions. Based on this, the author's citation of this hadith is only to clarify what was established for this hadith as a chapter, which is his saying: "Chapter on Forgiveness and Pardon of People" So, the author indicates that he chooses this interpretation in this noble verse meaning: take pardon from people if they make a mistake with you. 'Abdullah ibn al-Zubayr said, indicating that the first opinion is the weaker and not intended in this verse, because he swore and said: meaning: not from their wealth. According to the first opinion, meaning the surplus of people's wealth. Ibn al-Zubayr swore by Allah (Mighty and Majestic), and he is truthful by the permission of Allah, that when Allah (Mighty and Majestic) said: He did not command it to be taken except from the character of people. So, in the verse there are two opinions: Take the pardon from people's wealth, and the second opinion: Take the pardon from people's wealth. And on this, what is the meaning of "Take the pardon," meaning the surplus of people's character? It means that people are not perfect in character, and few of them are of perfect character. So, whoever is like that has bad character and may commit something with you that is a defect that bothers you and angers you. What do you do? Take pardon from such character. This is the intended meaning of this verse as clarified by 'Abdullah ibn al-Zubayr (may Allah be pleased with him), swearing by Allah (Mighty and Majestic). Then he followed that by binding himself to treat people according to this divine command. "Take the pardon," meaning pardon. For this, he said, also swearing: "By Allah, I will take it from them as long as I am with them" meaning: I will treat people according to this divine command, so I will take pardon from them if they make a mistake with me.
So, the correct meaning in this verse: means: take pardon, and not "take the pardon" meaning the surplus of people's wealth. And this meaning is supported by the end of the verse where He said the Exalted: The ignorant one is the one who makes a mistake with you and provokes your anger. So, you may respond to this provocation and try to take revenge on him or seek retribution from him. But if you remember such a verse or are reminded of it, you refrain from responding to the ignorant one by holding him accountable, and instead you respond to him with forgiveness and pardon, as Allah the Exalted said in this verse: And from the reality of the biography of the righteous Salaf, which indicates that they were the first to act upon the Book of Allah (Mighty and Majestic) when something occurred with them that stirred their souls and bothered them.