Treatment for
Anger
Hadhrat Moul�n� Hakeem Muhammad
Akhtar S�heb (D�mat Barak�tuhum)
Qur�nic verse
concerning anger All�h Ta'�la has explained three qualities of his special
servants in this verse:-
1) Those who swallow their
anger,
2) They forgive the mistakes of Our Servants,
3) They not only forgive, but do an act of kindness upon them, and All�h
loves such people.
Anger is not a bad thing, but
to use it in a wrong place is bad. However,
when anger is concerning oneself, then the following verse will apply to
him, "Men of All�h are those who swallow their anger and control
themselves."
Many times, people request for
some prayers whereby evil thoughts, inspirations and feelings do not occur
to them, as the Urdu saying goes - "The flute must not remain, nor the
flautist." This is childishness. Actually, perfection and intelligence is
to trample the evil inspirations, not to act upon them, just for the
pleasure of All�h. Anyone who goes through a lot of difficulties and
suffering for your sake, will you not think him to be your very best
friend? Therefore, one has to escape from or overpower these demands, for
if you cannot do this, then it is proof enough that you do not want to go
through difficulties for the sake of All�h. How then can this be a claim of
love? One of the rights of love is that one goes through all difficulties
for the pleasure of the beloved. Therefore, these demands and urges must
remain, otherwise how will one fulfil his wife's rights in a permitted
manner, which means not using one's urges in the wrong manner. Moulana
Thanwi Rahmatullahi Alai used to say that the intention is not to destroy
bad habits, but to channelize them in the correct direction. For example,
someone has anger in him which is a bad habit. Before his reformation he
used it for himself, i.e if someone told him something unbecoming, or he was
harmed by someone, he immediately lost control and let out his anger. But
after he reformed, the direction of his anger changed. Now he gets angry on
witnessing the disobedience of All�h and his enmity is now directed towards
the enemies of All�h.
Reforming the Nafs
If after reformation, the
'SELF' (nafs) encourages towards sin, then he lets out his anger on it,
saying he will not allow it to sin! So anger is there, but its direction is
now changed, which is praiseworthy and a commendable action.
Now, what is the meaning of
"Kazm" and for what was is it used by the Arabs? The Qur�n has been
revealed in the Arabic language. All�mah Aloosi As Sayyid Mahmood, the
Mufti of Baghdad has explained this in his commentary, Roohul Ma'�ni, that
"Kazm" means to fasten a string around the mouth of a water bag which is
filled to the brim. Thus All�h Ta'�la states that when anger surges up in
you, before you begin to talk vulgarly, swear and speak anything harmful,
immediately tie your mouth up with the string of "Kazm".
Now, let us see what is the
difference of "Ghaiz" and "Ghadhab". Sometimes, the workers in the office
speak amongst themselves that "today the boss is fuming with rage, perhaps
he had a fight with his wife." All�mah �loosi Rahmatullahi alaih has
explained that the meaning of "Ghaiz" is that when one is angered, he
controls himself and holds back his frustration. In "Ghadhab" , one intends
to take revenge. "Ghaiz" can be used only for the creation and not for the
Creator (Allah) while "Ghadhab" can be used for both, the creation and the
Creator. All�mah �loosi Rahmatullahi alaih has explained four ah�deeth
concerning this verse for only the one on whom the Qur�n was revealed can
explain the commentary of the above verse. Ah�dith Concerning Anger.
The first hadith is, "One who
controls his anger inspite of having strength to enforce it, All�h will fill
his heart with Im�n and peace."
This means that a person has
full strength to enforce his anger and there is no obstacle preventing him
from doing so, yet he swallows his anger and forgives the person only out of
the fear of All�h. All�h will then bless such a person with the above
reward. What a great reward for controlling one's anger! The elders have
explained that one who swallows the bitter sip of anger which means that he
controls it, All�h will change all that anger into noor. Together with
this, another commentary is given: That anger which takes place for All�h or
for the affairs of Deen is an exceptional type of anger, as Rasulullah
Sallallahu alaihi wasallam also got angry when witnessing the disobedience
towards All�h. His blessed face would turn red as if pomegranate juice had
been sprinkled on it. Therefore, one should get angry on the disobedience
of All�h. The second hadith is: "One who controlled his anger, though he
was able to enforce it, on the day of Qiy�mah, All�h will call him in front
of all the creation and allow him to choose any "Hoor he pleases to have".
This is the second reward of controlling one's anger.
The third hadith is: "On the
day of Qiy�mah, All�h will call out: "Stand up, whoever has a right upon
Me." No one will stand up, except that person who forgave another's
mistakes in the world. Whoever, earned this wealth and did actions of
forgiveness only he will stand up to take his rewards from All�h on that
day."
The fourth hadith is: "Anyone
who wants high palaces and high stages in Jannah, should forgive the one
oppressing him, he should give to the one who deprives him, and he should
keep up relations and communication with one who severs ties." Certain
blood relatives are such that even if one does a million kindnesses to them,
they do not do so in return. The rule for them is that even if they keep
severing ties, one should keep maintaining ties with them and forgive them.
We learn from this hadith that All�h has promised beautiful mansions and
high stages for the person who practises the above.
If a relative is troubling and
harming one to such an extent that it is unbearable and through which one's
world and hereafter is being harmed, one should take advice from the Ulema,
because for such a person, different rules will apply. Another three
ah�dith will be explained concerning anger.
The fifth hadith is: "Anger
destroys Im�n in the same manner that aloes spoil honey." Aloes are so
bitter, that if stamped at a distance, the throat of another person becomes
bitter. If a small pinch of aloe is put into a whole mound of honey, all
the honey will become bitter. Similarly, anger makes the sweetness of Im�n
bitter which means an angry person does not enjoy the love of All�h, and His
ib�dat and til�wat etc. because his anger has spoilt the perfection and
noor of his Im�n.
The sixth hadith is: "One who
holds back his anger, All�h will hold back His punishment from him." It is
devious that one will have to tolerate difficulty in controlling one's
anger, and this is tolerated for the pleasure of All�h alone, then upon this
one will be blessed with this great reward. This training of tolerance can
only be made easy by the blessings of the company of the pious people.
Once a person wrote to Hadhrat
Hakeemul Ummat Moulana Thanwi Rahmatullahi alayh that he has anger in him
and that some treatment should be prescribed. Hadhrat replied that he
should go to Moulana Muhammed Hasan Kakordi Rahmatullahi Alayhi who was the
owner of Anw�r Book Depot in Lucknow. After some time, this person wrote
back to Hadhrat Thanwi Rahmatullahi Alayhi saying: "My anger is gone. I
keep going in the presence of Molvi Sahib and he never tells me anything
concerning my anger, yet how is it that I have benefitted so much?" Hadhrat
told him: "Because Moulana has a tolerant nature, he has within him the
faculty of patience and tolerance, and this quality of his heart has been
transferred to your heart."
The seventh hadith is narrated
by a Sahabi Hadhrat Abu Mas'ood (RA) that once he was beating his slave when
he heard a voice from behind him saying: "Abu Mas'ood! All�h has more power
over you than what you have over him (the slave)." This was the voice of
Rasulullah Sallallahu alaihi wasallam.
"The dead come to life hearing
your voice." (Poem)
The Sahabah's (RA) hearts
would come alive hearing this voice and diseases would be cured. All�h
blessed them with guidance through the companionship of prophethood.
Through the companionship of saintly people, a power and strength is created
within us to act on piety. People who do not have the strength of staying
away from a sin for forty years, should stay a few days with saintly people
and see what happens. Look! so many drunkards have become pious through
the blessings of the company of pious people.
True Repentance
A poet of Jaunpur by the name
of Abdul Hafiz used to drink wine and shave his beard. On being informed
that one truly becomes reformed at Thana Bowan, he set out and on his way
his beard grew a little. On reaching the khanqah of Moulana Thanwi
Rahmatullahi alayhi, he shaved off all the stubble of the beard and
requested Moulana to allow him to take the "Bay'at" (pledge). Moulana told
him; "When you came here, you had a little noor on your face. Now you have
even removed that. Why did you do this when you had the intention of taking
the pledge?" Hafiz replied, "Hadhrat, you are the doctor of the ummat and I
am the most sick of the ummat. The patient should present his illness fully
to the physician, so that the illness can be treated fully. I will never
touch the razor again Insha All�h."
Although this was not
permissible for Hafiz, but because his intention was to reform, Hazrat
accepted his sincerity and kept quiet. One year after this incident had
taken place, Hadhrat went to Jaunpur for a lecture and there, he saw an old
man with the sunnat beard. On enquiry about this man, he was informed that
he was that very person who had come to Thana Bowan for reformation.
Hadhrat was overjoyed on seeing him with a beard. His end was a very
beautiful one. For three days, he cried with the fear of All�h, tossing
restlessly from one side of the room to the other, and in this condition he
met his end. So, truly blessed is that servant who connects himself to the
people of All�h. When All�h sees that a person has become the friend of His
friend, then He, through His grace, makes him His own. Ones destiny changes
by the company of the people of All�h.
One Who Sits in the Company
of the Pious is Not Deprived
Rasulullah Sallallahu alaihi
wasallam has said: "One who sits in the company of the accepted servants of
All�h, can never remain wretched. All�h changes his wretchedness into
auspiciousness." There is a lengthy hadith, a part of which is, that a
person was passing by the gathering of Allah's people - he had not come
specially for the gathering, but just decided to sit down. Although All�h
knows everything, He asked the malaikah what those people were engaged in.
At the end of this hadith it is mentioned that All�h calls the malaikah to
bear witness and says: "I have forgiven all of them, even the one who sat in
the gathering just as he was passing by, because I do not deprive even those
who sit near My accepted servants. " Look! Here in Der� Ghazi Khan,
whatever is being prepared for Hadhrat Wala Hardoi D�mat Barak�tuhu, the
same things are being served to everyone else, even his attendants. If this
is the condition of worldly bounties, then Insha All�h the same will be the
condition in Jannat. If the result of the companionship with the friends of
All�h is such that wretchedness changes into piety, and one develops a
powerful strength to do good deeds, then what must be the condition of one's
Im�n after the companionship of prophethood?
Just by Rasulullah's
Sallallahu alaihi wasallam sight falling on a person, that person becomes a
Sahabi, and the world's greatest wali can never reach the status of any
Sahabi. It was thus through the blessing of the company of Rasulullah
Sallallahu alaihi wasallam that Hadhrat Abu Mas'ood Radiallahu anhu realized
this and said: "O Rasulullah Sallallahu alaihi wasallam, I free this slave
for the sake of All�h in lieu of beating him." Rasulullah Sallallahu alaihi
wasallam replied: "If you would not have shown mercy to the slave, the fire
of Jahannum would have burnt you to ashes." Who is this? None other than a
Sahabi who has seen Rasululllah Sallallahu alaihi wasallam.
Which oppressor can then say
that he performs tahajjud, makes zikr and is a saint, so he will not be
punished for his anger? Think and ponder over this fact. We think that
just because we perform worship, we have all the right to trouble and
oppress our fellow Muslims, our brothers, sisters, wives etc. We think
there is no law and order for us. Look! A companion of Allah's Rasul
Sallallahu alaihi wasallam, Abu Mas'�d Radiallahu Anhu is being warned that
had he not shown mercy to his slave, the fire of Jahannum would have been
wrapped around him on the day of Qiy�mah. Can we be greater than the
Sahabi, Abu Mas'ood? If we say that our anger is not harming us, then we
are actually trying to claim that our stage is higher than the Sahabi (Na
�z�billah). My friends! Many people say, "We do not need spiritual
guides," yet, imagine, even a Sahabi like Hadhrat Abu Mas'ood Radiallahu
Anhu needs a trainer and guide! When Hadhrat Abu Bakr (RA) who is the most
virtuous amongst mankind after the Ambiy� (AS), was in need of a guide, he
needed a guardian, then who are we to say that we do not need to be guided
and reformed.
Showing Kindness
Once Hadhrat Abu Bakr Siddique
(RA) became angry with a relative and said, "By Allah! I will not do
kindness to you anymore." However, this relative had earned Allah's
acceptance because of his participation in the battle of Badr and All�h
Ta'�la therefore interceded on his behalf thus: "O Siddique! Would you not
like to forgive this servant of Mine who has taken part in the battle of
Badr so that I may forgive you on the day of Qiy�mah?" When this verse was
revealed, Hadhrat Abu Bakr (RA) broke his oath, paid compensation for it and
took another oath: "By Allah! I love that All�h forgives me, so I too
forgive my relative and now I will do more kindness to him than even
before." These are Allah's special servants, who forgive people's mistakes
and thereafter even do acts of kindness to them for All�h loves those who
are kind. In support of this commentary, Allamah �loosi (RA) has narrated
an incident about Hadhrat Ali (RA)'s grandson, Ali bin Husain (RA). His
slave girl was once helping him to make wudhu when the water can slipped
from her hand, fell on his head and wounded him. Hadhrat Ali bin Husain
(RA) looked at her angrily. The slave girl, being a H�fizah of the Qur�n,
immediately started reciting the verse from the Qur�n which says: "Allah's
special servants are those who swallow their anger." Hadhrat Ali bin Husain
(RA) immediately replied: "I have swallowed my anger." His immediate action
was because of his acceptance of the word of All�h. It was not important to
him who had recited it. He did not think that it is only a slave girl
reciting, so why should he accept it, but rather when the talks of a Great
Being are spoken by "small" people, that is the word of All�h Rabbul Izzat,
no matter who speaks it, do not look at the insignificance of the speaker,
but rather appreciate those great talks. The slave girl then proceeded to
recite the verse which says: "And those who forgive people." Hadhrat Ali
said: "I forgive your mistake. She then continued, �nd All�h loves those
who are kind." Hadhrat Ali replied: "Go, I free you for the sake of Allah."
I want to narrate another
incident here. The founder of the Tablighi Jam�t and the uncle of Hadhrat
Shaikhul Hadith Moulana Mohammed Zakariyyah (RA), Moulana Mohammed Ily�s
(RA), was sitting at a place where Hadhrat Shaikhul Hadith had become angry
with an attendant and was scolding him. The attendant was asking for
forgiveness, saying that he made a mistake and that he was after all human.
Shaikhul Hadith (RA) replied that if he had done it once or twice it would
have been understood, but he had committed this mistake a dozen times. How
much more must he tolerate it? Moulana Mohammed Ily�s (RA) told him in his
ears, "Moulana! Tolerate as much as you would want to be tolerated",
meaning, forgive as much as you would want to be forgiven, so do not say how
much you must tolerate, but forgive as much as possible. Sometimes a person
in anger says: "This person never does anything right, he is always making
mistakes." So what, brother, some people have less intelligence than
others! Hadhrat Hakeemul Ummat (RA) says that if perfect intelligence is 98
degrees, then All�h has given some people only 97.5 degrees and these types
are simple and childish! If your own child was like this, what would you
have done? Surely, you will overlook his weakness with softness.
Therefore, check and take stock of one with less intelligence accordingly.
Do not compare one of 97 degrees to one with 98 degrees. Yet, knowing all
this, some people say in anger: "He knows everything. He is doing this just
to trouble me." This foolish point is created in the mind by shayt�n.
Pride Leads One to Anger
Another important point is
that an angry person thinks himself to be very great. Pride is hidden in
the folds of his anger. When he is angry at someone, his intention is to
degrade that person and prove his own greatness. When anger arises in him,
look at his face or put a mirror in front of him and tell him to see for
himself, or record his angered voice on a tape and let him listen to it. A
human being never realizes his own illnesses, he may say that his anger is
for the sake of All�h, but this assumption of his can never be reliable. He
should have it tested by a spiritual guide who has far sightedness, and will
tell him if his anger is right, but the one who says he is always right, is
in fact the wrong one. One who tells his spiritual guide that he does not
know anything and that the one who is the target of his anger is such and
such, then know that he thinks his spiritual guide to be a fool. Chase such
a disciple out of the khanqah (institution of spiritual guidance and
reformation) holding him by his ear. In anger, if you have oppressed
someone, never be ashamed to ask forgiveness of him. Please him in this
world, otherwise you will be sorry on the day of Qiy�mah!
Now listen to what status that
person will get who makes amends and has his anger treated. Once Hadhrat
Phulpoori (RA) got extremely angry at a person, for though he was a great
friend of All�h, he was after all human and it is only human to make
mistakes. The person with whom Hadhrat got angry was a villager who was a
little backward. His village was about one and a half miles away from
Phulpoor to which he returned. After the villager had left, Hadhrat
regretted having become so angry at him. He therefore set out for that
village after Asr, to ask forgiveness from the villager.
Hadhrat relates that he was so
upset over what he had done that he could not think straight and even lost
his way. Somehow he searched for the way through the fields and finally
reached the village quite late. Hadhrat asked the man to forgive him for
the sake of All�h, as he had wronged him. The villager would not agree
saying: "You are a great Moulana, and I am an ignorant one. You are like my
father and a father has rights upon his son." Hadhrat said to him: "I don't
know what will happen on the day of Qiy�mah, only then will it be known who
is small and who is great. Until you do not tell me that you have forgiven
me, I will not move from here." The person then said: "All right, only
because you are commanding me, in order to please you, I will say that I
have forgiven you, but otherwise you have great rights over me." Then only
did Hadhrat return. On the same night, Hadhrat saw in his dream that
Rasulullah Sallallahu alaihi wasallam and Hadhrat Ali (RA) were sitting in a
boat, and at a little distance from them, he was sitting alone in another
boat. Rasulullah Sallallahu alaihi wasallam commanded Hadhrat Ali (RA) to
join Hadhrat's boat to his Sallallahu alaihi wasallam's own boat. When
Hadhrat Ali (RA) joined them, it made such a beautiful sound, the enjoyment
of which Hadhrat was still feeling right upto the time he narrated the
dream. Look! What an immense reward was given for humbling oneself and
being regretful!
Forgiving For the Sake of
All�h
Hadhrat Hakeemul Ummat
Mujaddide Millat Moulana Ashraf Ali Thanwi (RA) once mentioned in a lecture
that a woman put extra salt in the food by mistake. Her husband thereupon
decided this matter with All�h and said: "O All�h! She has made a mistake
by making the food salty, so for Your sake I forgive this wife of mine who
is your bondswoman. She has a connection with You, therefore I forgive
her." All this he thought in his heart and forgave his wife and did not
tell her anything. After he had passed away, someone saw him in a dream and
asked him how he fared? He replied: "Matters were very frightening, great
sins of mine were presented, but All�h told me that He forgave me and I am
free to go, as one day I forgave His bondswoman (my wife), for making the
food too salty." How would we like our son-in-law to treat our daughter if
she makes a mistake? Would we not like that he should forgive her? When
the son-in-law troubles our daughter, we run to buzrug's for taweez and
duas. Similarly, our wives are also someone else's daughters. Must we not
show mercy to them? We argue and fight so much with them that they cry
inside and have no one to complain to in the in-law's house. Their sighs
and laments too will surely catch up with you one day!
When the rains of knowledge
stop falling on the heart of the revivalist (Mujadid) and reformer of the
time, because of harm caused to animals, then what will one's condition be
for troubling human beings? One day Moulana Thanwi's (RA)'s wife had to go
out, so she told him to unlock the chicken pen and to put corn and water for
the fowls. Hadhrat completely forgot about it and sat down to do his
writing and replying of letters. However, all the noor of knowledge and
topics on "recognition" closed on him and he could not reply one letter nor
write his commentary of Bay�nul Qur�n. Upon this he made dua to All�h, that
All�h should open upon him the secret, for perhaps he has made some mistake
as a result of which this has happened to him. All�h Ta'�la put it in his
heart that, "Our creation (fowls) are locked up without food and water, how
can We bestow you with topics when Our creation is suffering?" Hadhrat
immediately opened the chicken pen, gave them food and water, and just then
his heart opened up and knowledge started flowing in.
Kindness
Rasulullah Sallallahu alaihi
wasallam has said: "Do not make the animal's back your pulpits." This
means, if you need to talk to someone, get off the animal and talk, for
animals are not for this purpose. Islam enjoins great mercy to animals. If
it is forbidden to trouble animals, then, my friends, those who trouble
their wives, how much punishment are they not inviting upon themselves for
their action? Rasulullah Sallallahu alaihi wasallam said, AThose with the
most perfect Iman are the ones whose character is the best. And the best
amongst you is the one who treats his wife well. We learn from this that
the highest standard of best character is good treatment to the wife.
Allamah �loosi (RA) has
related a narration in Tafs�r R�hul Ma'�ni that Rasulullah Sallallahu
alaihi wasallam said: "Those husbands who are merciful, their wives
overpower them." This means they start speaking sharply, they become
playful towards the husband and do coquetry, but they do have rights.
Rasulullah Sallallahu alaihi
wasallam said: "O Aysha, when you are angry with me, I come to know of it,
because then you say: "By the Lord of Ibrahim (AS) and when you are happy
with me, then you say, "By the Lord of Muhammed." So women do have a right
of getting upset. Shariat has scope for it. The hadith says: "These women
overpower men who are kind, but men that are ill tempered and possess bad
character, shout, beat and fight with their wives and overpower them." It
is said that in certain places, husbands beat their wives on the first night
to create a fear in their hearts for them. Astaghfirullah! What oppression
and ignorance! May All�h give us Hidayat. Rasulullah Sallallahu alaihi
wasallam said: "I prefer to be suppressed but kind (with regard to my
wives). I do not want to be ill-tempered and overpower them." He
Sallallahu alaihi wasallam said: "Women are from a crooked rib. Look!
Although they are crooked, are we not benefitting from them?" If you will
try to straighten them, they will break! Therefore, your treatment towards
them should be one of love, kindness and mercy, then life will become
enjoyable. Hadhrat Moulana Thanwi (RA) used to say that those people who
reject Allah's intercession of "And treat them kindly," are shameless. If
some great person commands us to protect and look after the wife, we will
take pains in fulfilling the order of such an important personality. Here
All�h, Most High is commanding us to treat our wives well, then how much
more importance should be given to this order. Let us ponder deeply over
what is to be done and what we are doing. Coming back to the subject of
anger, to swallow anger is a great training of the 'self', because anger is
fire and to control it is very difficult. So, rewards upon it are also very
great and one attains experience according to one's training.
Miracles
Through this self-training,
many have attained miracles, and miracles of the Auliya (friends of Allah)
are true. To deny the miracles performed by the Auliya (friends of Allah)
leads one to kufr. Of course, the Auliya-e-kir�m cannot perform these
miracles of their own accord, but they take place through them (the auliya)
when All�h wills it. "Karamat" (miracles) is not the doing of the creation,
but is exclusively the work of the Creator.
Im�m Bukhari (RA) has
explained that Rasulullah Sallallahu alaihi wasallam said: "A pious servant
of All�h among the Bani Israeel once asked a man to lend him a thousand
coins. That man asked the saint to bring a witness to which he replied:
"All�h is enough for a witness." The man again asked him to bring forward a
person to stand surety on behalf of the saint, so that in case he does not
pay up, the money could be demanded from the one who stood surety. To this
the saint replied, "All�h is responsible and stands surety." On hearing
this the other person said: "You have spoken the truth," and immediately
gave the pious man a thousand coins. The pious man took the coins, crossed
the river and fulfilled the work for which he had needed the coins.
Finally, the day on which he had promised to repay, arrived. When he
reached the river bank, he became worried as there was no boat to take him
across the river. Anxious to fulfil his promise, he thought of a plan. He
made a hole in a piece of log, placed the thousand coins into it, knocked a
nail to secure it and put it in the water to float across. Placing his
trust in All�h, he made dua: "O All�h! Let the coins reach their owner."
The winds could have changed direction and steered the log elsewhere, but
this was a miracle that it reached its required destination. The creditor
was waiting for some boat to arrive with the buzurg at the bank of the
river. Suddenly, he noticed a piece of log floating towards him. He picked
it out of the water, thinking he would take it home and use it for
firewood. When he hit it with an axe, the coins fell out with a note which
read: "I could not get a boat in time, so I am sending your coins in this
manner, putting my trust in Allah." Soon afterwards, the buzurg also
arrived, on finding a boat. He brought another thousand coins with him,
just in case the first thousand which he had secured in the log might not
have reached the owner and were lost. The owner said that he received the
coins and explained how he found the log and what had happened. The Buzurg
went back very happy, thanking All�h for this miracle. Although miracles of
the auliya are true, they are not a requisite for being a wali. Some
foolish people think it is compulsory for every saint to perform miracles.
For anyone to be a wali, he has to have piety. Obedience to the shariat and
sunnat is absolutely essential. Even chastity is not a requisite, that a
wali will never sin. Yes, this is a requisite for prophethood! A wali
(friend of Allah) can become weak and get involved in sin, but to remain a
wali, there is a condition that he repents and asks forgiveness from All�h.
A person lived in the company
of Hadhrat Junaid Baghdadi (RA) for ten years but did not see any miracle
taking place at his hands eg. flying in the air or walking on water etc.
Disappointed, he decided to go away, explaining his reason to Hadhrat Junaid
(RA). Hadhrat Junaid (RA) asked him if had ever seen him (Hadhrat Junaid)
doing any action against the sunnat or shariat in those ten years. The man
replied in the negative. Upon this Hadhrat Junaid (RA) sighed and said: "If
a slave has not displeased his Master for even a moment in ten years, can
there by a greater miracle than this?" Hadhrat Mulla Ali Qari (RA) writes:
"Steadfastness upon the sunnat and shariat is more virtuous than a thousand
miracles." As I was saying, that by controlling one's anger and tolerating
the harm which comes to one from the creation, many a buzurg attained the
blessings of miracles.
Hadhrat Shah Abul Hasan
Khirq�ni (RA) used to ride on a lion, bringing with him wood from the jungle
on it, and if sometimes the lion would become troublesome, he would whip it
with a live snake. A person from Khuras�n went to Kharq�n to take the
pledge (bay'at) at Hadhrat's hands, When Hadhrat's wife asked this man why
he had come, he related his reason. She was a very ill-tempered woman and
upon hearing this she recited: "La howla wala quwwata illah billah" and
said: "Who in this world can know the condition of this Buzurg better than
me? I am with him day and night. He is a crafty deceiver! How did you get
involved with him? Have you no brains?" She spoke so bitterly to him that
he cried and thought to himself that his trip had been wasted. However,the
people of the locality urged him to go into the jungle, and meet the Shaikh,
and not form any wrong opinion about the Buzurg as his wife was an
ill-tempered woman. When he reached the jungle, sure enough, there was
Shaikh Abul Hasan Khirq�ni (RA), seated on the lion's back. Moulana
Jalaluddin Roomi (RA) says that through kashf (divine inspiration), it
transpired to Hadhrat that this person had heard his (Shaikh's) wife's
bitter talks and was grieved. Hadhrat laughed and asked what the matter
was. That man replied: "Hadhrat, your wife is a very bad-tempered woman,
why did you marry her?" Hadhrat replied: "The miracle which you see in
front of you i.e. I am seated on a lion while using a live snake as a whip,
was attained by patiently bearing the harms caused to me by this woman." In
the words of Moulana Roomi (RA): "If my patience would not tolerate the
burden of her ill-temper, then do you think this lion would bear my burden
and become my slave." It is the way of All�h, that when He blesses one with
a gift, He does so after training of the self (Isl�he Nafs).
Hadhrat Mirza J�ne J�na was of
a very sensitive nature. When the enemy shot him, someone asked him his
condition, to which he replied: "There is no pain because of the bullet, but
I am inconvenienced with the smell of the acid." If he saw a bedstead
placed incorrectly (not straight), he would get a headache. He could not
sleep the whole night. The ruler of Delhi once came to him and after
drinking water, he placed the cup crooked on the water pitcher. Hadhrat
developed a headache on seeing this. The ruler then asked Hadhrat if he
would like an attendant for himself. Hadhrat replied: "Until now, I have
managed to control myself, but now I must tell you that you put the water
cup crooked through which I have developed a headache. How can I accept an
attendant from you. He will be just like you." Hazrat Mirza J�ne J�na was
divinely inspired thus: "If you marry a certain ill-tempered woman of Delhi,
then We will make you famous in the whole universe." He agreed. People of
All�h are always seeking ways whereby they can sacrifice themselves for the
pleasure of All�h.
One day, Hadhrat sent his
attendant home to fetch his (Hadhrat's) food. When the attendant reached
Hadhrat's house, he called out at the door to Hadhrat's wife, asking for his
food. The ill-tempered wife began insulting her husband, saying: "Why did
he not ask for it earlier, I am waiting here for hours with his food to be
taken and there he is, having his malfooz�ts and acting like a great
spiritual guide. He is causing us such inconvenience. Does he not realize
the rights of Allah's servants? He is not a saint, but a deceiver, etc.
etc." That attendant who had come for the food was a native of Kabul
(Path�n). He drew out his sword, but then realized that this woman was his
shaikh's wife, put his sword back and told the woman: "You are my shaikh's
wife, therefore I left you, otherwise, I would have finished you off." He
then went back to his shaikh and asked him why he had married such an
ill-tempered woman. Hadhrat replied: "Foolish, don't you see Mirza J�ne
J�na's name reigning on earth? This I have achieved by the blessing of
tolerating this woman, I bear patiently the harm she causes me. All�h has
blessed me with steadfastness upon this tolerance, then also rewarded me for
it." Friends! after bringing Im�n, to remain firm on it is called
steadfastness, as is stated in the Qur'�n. There are many who remain auliya
for one moment, and the next moment they turn into devils. For a few days
they are like angels, but when the self (nafs) overpowers them, then they
become devils. When anger overpowered them, they did not think who they are
and who is their All�h. Then they even forget that a little while ago they
were making til�wat, last night they performed Tahajjud and even read Ishr�q
today. In anger, they changed into shait�n, said what they wanted to, and
even started beating someone up! Why is such a person called a shait�n.
The reason is because shait�n is created from fire and it is stated in a
hadith that anger is also created from fire.
The Condition of an Angry
Person
All�mah �loosi (RA) quotes a
hadith in Ruhul Ma'�ni: "Save yourself from anger, because it is a flame of
fire which burns the heart of the son of Adam." Rasulullah Sallallahu
alaihi wasallam has explained through two proofs that the matter and
substance of anger is made from fire. One is: "Do you not see that the
veins of the angry one's throat swell up' and the other is that the eyes get
red. The eyes show that there is a fire in the heart. The eyes are like
glasses through which one can see the fire inside the heart. So anger is
definitely fire. In anger, people do such actions which cannot be practised
otherwise. People have even sworn at All�h and the shariat in anger, and
became k�firs! May All�h save us.
In anger, one fights one's
parents, is harsh to one's wife and oppresses her, causing her deep sighs
and lamentations. In anger, the wife becomes insolent towards the husband,
a son fights with his father, a student fights with his teacher, a disciple
fights with his spiritual guide, an ummati fights with a Nabi and the
bondsman fights with All�h! Through this dangerous illness, one is deprived
of his venerable elders' kindness. One who respects his elders will be
rewarded by their kindness. May All�h bless us with tauf�q to fully submit
to our elders, and to tolerate whatever they tell us. I too request you for
duas.
There are many incidents that
took place where, because of anger, homes have broken up. Just recently, an
eighty year old man, came to meet me at a certain place and told me that his
son-in-law had divorced his daughter. She had eight sons and the ninth
child was on the way. Imagine! If someone makes such a mistake in his
young days, one will say that he has done it due to immaturity, but this has
been done in old age! This person regularly goes out for Tabligh also.
Here! Now he is suffering and getting attacks, because his little children
have been separated from him. In the state of anger one does not realise
one's own unworthiness. He now regrets his foolish act of chasing his wife
away forever, the result being that his children will always curse him and
think of their father as a tyrant who divorced their mother in her old age.
The entire family has now been separated, but what can be done now, for it
is no use crying over spilt milk. Friends! Anger is very dangerous,
therefore do not hesitate to remedy it. Now read on and see the petty
matter over which this person divorced his wife: That day, their young son
was ill and did not go to work. The father beat him, saying that he was
telling a lie, whereas one is not justified to suspect or think ill of
another without a valid proof. The mother then intervened, by telling the
father to stop hitting the son. A mother naturally loves her children more
than the father, because she is the one who carries them in her womb for
nine months, then delivers them with so much pain, then breast-feeds them
with her blood which is changed into milk. Thus, being a mother, she pitied
her son and said to her husband: "Do not beat him so mercilessly (like a
butcher)." Upon this interference from his wife, the husband flared up with
anger and shouted: "Why must you interfere when I am fixing him up," because
of this I give you tal�q! tal�q! tal�q! It was as if he had fired 3
bullets at his wife, all in one shot, as a result of which two homes were
destroyed, and now they are suffering from heart attacks!
A great lesson is to be learnt
from this unfortunate incident. One who does not endeavour to reform
himself, finally destroys himself as well as those connected to him. A
person can never hope for betterment without the process of reformation.
Dr Abdul Hay (RA), relates an
incident about a certain young man, who once entered the musjid, crying
bitterly while making dua. Doctor Saheb became much affected by the sight
of the young man and took him to be a wali All�h (friend of All�h). At that
very instant, an old man with poor eyesight and feeble, shaky legs, walked
out of the musjid. Due to old age, his legs were weak and uncontrollable as
a result of which he accidentally bumped into the young man. The young man,
whose appearance resembled that of a great saint, suddenly jumped up and
fumed: "O you unworthy blind fool, can you not see where you walk? You are
so old, yet you hurt me!" His hands are spread out in supplication before
All�h, while his tongue is engaged in harshly swearing the poor old man!
Doctor Saheb, who had witnessed the entire scene, was shocked at the young
man's attitude. He said: "I thought him to be a great wali, but he turned
out to be shait�n's grandfather." Therefore, reformation of the 'self' is
of utmost importance, for one's success.
Companionship of the Pious
Many people believe that one
can be reformed merely by reading some great books. If this was the case
then why did All�h Ta'�la send messengers to people? It was solely for
their guidance and reformation by means of cleansing and purifying their
hearts. Therefore, first the Nabi fulfils this duty and thereafter his
deputies follow suit. One cannot understand books without a teacher. This
is a process of teaching and learning. For the book of All�h, people of
All�h are created. In the commentary of Surah Fatiha in Ma'ariful Qur�n,
Mufti Muhammed Shafi (RA) has written: "To understand the Book of All�h, it
is necessary to have the people of Allah." The fuel of strength for acting
upon the book of All�h will be attained from the bosoms of these pious
people. If a Nabi is alive during that time, then this knowledge will be
attained from his bosom, otherwise from the bosoms of their disciples.
Moulana Gangohi (RA) has said:
"Why do you think I became bay'at to Hajee Imdadullah (RA). It was not to
show Hajee Sahib mas'alas. This I will show to Hajee Sahib. I took bay'at
to gain the fuel of strength and tauf�q to act upon everything that I have
learnt. Just imagine, such great Ulema are not independent of help from the
people of All�h. Therefore friends, for one's reformation, contact with a
reformer is absolutely necessary. It is not enough merely to have
friendship and companionship with them, but to keep them informed about
one's spiritual condition is the actual purpose. Then, whatever advice they
give, one should obediently act upon it. The rights of companionship are
not only feeding the people of All�h with good food, and then to imagine
that one has fulfilled their rights, but actually it is informing them of
one's condition and thereafter obedience to their advice with sincerity. I
will now prescribe to you a treatment for removing anger: Whenever you get
angry, immediately recite: "A�zobillahi minash shaytanir raj�m" and move
away from the person who is the cause of your anger. If possible, make
wudhu and perform two rak�ts nam�z and make dua. Also drink water, because
water is a cure for anger.
Anger
When a fire breaks out, water
is used to extinguish it. If you are standing at that time, then sit down,
and if you are sitting, then lie down. In this way you are getting further
away from taking revenge. If you are standing it will be easy to run
towards the person for taking revenge, but if you sit down, you will become
a little lazy to get up and take revenge and if you lie down, you have
already come three stages down. Now you will think, that in order to reach
the person who has angered you, you will first have to sit up, then stand
and finally run to hit. Therefore it is wiser to leave him and let him go!
Using water will cool one's temper. After this, think of All�h's
punishment. All�h has more power over me than what I have over this
person. Just as I am angry at someone today, what if All�h Ta'�la becomes
angry with me and has to punish me, then what will I do? Think of All�h,
His power and His punishment. When an angry person does not think of these
things, it proves that he has become ensnared in the clutches of shayt�n,
whether he be a Sayyid Sahib, Molvi Sahib, Sufi Sahib or a person giving
lectures on Deen. How can it be possible, that being a mo'min, we have
forgotten All�h at this moment? We behave like a sufi and cry abundantly,
but oh, these tears have no value if we do not have the fear of All�h, even
if we shed tears in abundance. In the state of anger, one should think of
his position as a servant of his Master, All�h, the most High, who is
watching him. We are always hopeful of All�h's mercy upon us, and wish that
All�h will forgive our faults on the day of Qiy�mah, yet we refuse to show
mercy upon His creation. Here we become totally heedless. If anybody
troubles us, we do not find rest until and unless we take revenge.
All�mah Abul Q�sim Qushairi
(RA) says: "A friend of All�h does not take revenge, and one who takes
revenge can never be a friend of Allah." One who does not know how to treat
Allah's creation with mercy, how can he be hopeful of the mercy of All�h
upon himself? Therefore All�h revealed a verse which says that if you want
Allah's mercies and forgiveness for yourselves, then forgive the faults of
His servants. Even if one commits the same mistake (of getting angry) over
and over again, then too he should not lose hope. After one's anger has
subsided, he should hasten to make amends.
Prescription for Removing
Anger
Hadhrat Hak�mul Ummat Moulana
Thanwi (RA) prescribed a treatment for a person whose anger always
overpowered him. He advised him that when his anger cooled down, he should
ask for forgiveness from the one to whom his anger had been directed. He
should apologize to him in a gathering, for this method will break his
pride. It will also prevent him from losing his temper with people, for
fear of being disgraced in an assembly or in public. When anger overpowers
one, immediately divert the mind towards one's own faults and shortcomings.
Ask ourselves how would we like to be treated by All�h Ta'�la if He were to
punish us for our wrong doings? Would we not like that All�h should forgive
us? In the same way just as we love to be excused and pardoned, we too
should become merciful and forgiving towards those who have wronged us.
After all, the person can never have wronged us to the extent that we have
sinned in front of All�h. Yet, what is Allah's treatment towards us? Time
and again He has spared us through His benevolence and tolerance, if He so
wishes, he can destroy us now! All�h is so kind and tolerant towards us, we
are dependant on His forgiveness always, then why should we not forgive the
person?
Moulana Thanwi (RA) has said
that one should set aside some time daily, ponder over one=s own faults and
tell oneself: "I am the worst person on earth." In this way, his pride will
be uprooted. Then one will not become angry, because anger is created from
pride. At the time of anger one should think in this way that: "I am the
worst of all people, then what right do I have to get angry at a person
better than myself?" Also, by reciting the following wazifa, one's anger
will decrease: Read the whole 'Bismillah ....' twenty one times after every
nam�z and blow over oneself. Recite 'Bismillah ....' three times and blow
into food and water before eating or drinking. Insha All�h, Allah's mercies
will be manifested in just the same way as sand appears shiny and white when
the rays of the sun shine upon it. Once the rays disappear, the sand looks
dark and black again. By reading this wazifa, the rays of Allah's mercy
will descend upon our hearts and cool our anger. For any specific illness
or problem, one should choose a name from among Allah's Great Names and
recite it abundantly. The effects of these Holy Names will surely affect
its reader. Example, if "Ya Sal�mu" is read on someone with a serious
illness, its effect will bring peace and safety from the disease for the
sick person. If one is afflicted with poverty, read "Ya Mughn�", All�h will
bless him with wealth. Similar are the effects of "Ya Rahm�n" and "Ya
Rah�m". Recite "Y� All�h, Ya Rahm�n, Ya Rah�m" in abundance to remove
anger. However, read only as much as can be tolerated, for sometimes by
reading excessively a type of dryness affects the mind, and it may also
prove too hot for the brain. Nowadays, people are weak. Thus by too much
of wazifa reading, some people have even become insane. Therefore, do not
read any wazifa more than can be tolerated, and also take advice in this
matter from a spiritual guide. If one cannot manage to read 'Bismill�h
....' twenty one times, read it seven times, and if one cannot do that even,
read it three times, because nowadays people are too busy and seem to have
no time for reading. A businessman said to me that he was so busy, he does
not even have the time to die! I asked him if he thought that the angel of
death was going to ask his permission before extracting his soul? If so,
then he should tell Malakul Maut (the angel of death) that he was far too
busy to die, but even then, whether he be ready for death or not, he will
certainly pull his soul out of his body. Great, great wrestlers have
succumbed and fallen down in the face of death. No plan helps to save one
from this reality. Also recite 'Y� Arhamar R�him�n' in abundance. The same
should also be recited if one is in any difficulty pertaining to debt,
children, not being able to get married or even for trouble from enemies.
In this case, one should recite durood shareef at the beginning, then recite
'Y� Arhamar R�him�n' 500 (five hundred) times, and read durood shareef at
the end again. Insha All�h one's problems will end within 40 days. It is
narrated in a hadith that when a person says 'Y� Arhamar R�hm�n', All�h
Ta'�la sends an angel to the reciter, to ask what he wants as All�h's
special mercies are directed upon him. Thus, by reading this wazifa, one's
anger also cools down, while worldly tasks too get accomplished. If one
cannot read it 500 (five hundred) times, read only 111 times, and if this
also proves difficult, then read it seventy (70) times only. If not 70 then
7, and if not 7 then 3 and if not 3, then one only. Allah's name is so
powerful and great that by reciting it even just once with love and
sincerity, one will derive great benefits. What can be more easy, than
this. Only a lazy person would refuse to do even this much.
Once Hazrat Thanwi (RA) wrote
to my spiritual guide, Moulana Abdul Ghani Phoolpuri (RA) that he should
recite Dar�d-e-Tunjina 70 times, to which Moulana Abdul Ghani Saheb replied
that it will be difficult for him as he teaches 16 lessons, and therefore
gets every tired. Hazrat Thanwi (RA) wrote back and advised him to then
recite it only 7 times, as for every one durood All�h Ta'�la promises ten in
return, so in this manner he will get the reward of 70. Some elders have
also prescribed the recitals of "Wal K�zimeenal Ghaiz" 7 times and blow it
in water. Drink this water for cooling one's anger. The reading of durood
shareef is also very beneficial against anger. At the time of anger, one
should recite "A�zobilla" in full. However, do first look to your left and
right because nowadays people will fight or even kill you for reading
"A�z�billah" upon their anger. They may think that you are referring to
them as a shayt�n by reciting the ta'�wuz, whereas it is actually recited in
order to seek protection in All�h from the accursed devil. Alas! there is
no cure for ignorance. Similarly, "L� howl� wal� quwwata illah billah" too
has a special effect. By reading it in abundance one attains tauf�q
(ability) to make amal (performance of good deeds). The words "L�howla"
mean that there is no power to stay away from sins, and "wal� quwwata" means
that there is no power to do good. "Illah-billah" means, except with the
help of All�h. Thus, by reciting this wazifa one attains the treasure of
"tauf�q", for it is a treasure from the treasures of Jannah.
The Blessings of Lahowla Wala
Quwwata...
Muhaddith�n have written in
the commentary of "L� howla" that by means of its recitation one attains the
tauf�q of staying away from sins and the initiative towards the doing of
good deeds, thereby finally reaching Jannah. Jannah has two treasures,
i.e., the performance of good deeds and abstention from sins. Both will be
attained by reciting "L� howla". If perchance one feels an urge towards
sinning, one should immediately recite "L�howla wal� quwwata illah billah",
but should anyone overhear you reading these words, you may fall into
trouble, as they may think that you have called them shayt�n, these being
the customary words used against shayt�n. People, usually fight over this,
which is purely childish. People do not know the meaning of "L� howla" so
they think that they are being sworn at. One should not take offence upon
hearing these words as this is a wazifa for invoking Allah's help. Now,
coming back to the subject of "Anger" one should forgive the mistakes of
others by thinking of Allah's mercy for His creation. Would we not want
All�h to have mercy upon us and forgive us on the day of Judgement?
Therefore, we should also overlook and forgive the mistakes of Allah's
servants today, so that we too can secure His forgiveness tomorrow. One of
the signs of the pious servants of All�h is that they go through some
difficulties themselves but refrain from causing difficulties to others.
Who are the pious servants of All�h (Abr�r)? They are those who would not
even harm an ant, and when they witness the disobedience of All�h taking
place, they are greatly displeased and pained. These are the two signs of
Allah's pious servants. We should make sure that no harm comes to anybody
from outside, especially in the state of anger which can be so overpowering
that one may badly hurt another. Usually, the strong thrive upon the weak
by giving vent to their anger on the latter, but when a stronger person
comes along then ones anger cools off very fast!!
Someone said to Dr Abdulhay's
son, Dr Hass�n, that in the state of anger, he becomes mad. Doctor Saheb
laughed at this and said: "Anger is a shrewd thing, it is not mad, because
when one stronger than the angry one comes along with a gun or knife in his
hand, then the angry one quickly comes to his senses and runs for his life!
Allah's special servants control themselves even in the state of anger. How
powerful was Hazrat M�sa (AS). The Qur�n states that the Qibti (Coptic)
died by just one punch of M�sa (AS).
Once All�h Ta'�la commanded
Hazrat M�sa (AS) to strike his stick upon a rock. The rock broke into two
and from within it came out a tiny little insect with a green leaf in its
mouth, eating its sustenance. Yet there was no hole in the rock for it to
have come out to look for its food. Here All�h Ta'�la was showing M�sa (AS)
how He sustains His creation. The above incident is recorded in the
commentary of the verse "Wa m� min d�batin," in Ruhul Ma'�ni by Allamah
�loosi.
Razzaq
A thought had once come to the
mind of Hazrat M�sa (AS) that how does All�h Ta'�la sustain His creation,
upon which he was shown this insect inside the rock. This should not be
construed as a doubt in the heart of M�sa (AS), for the Im�n of the Ambiy�
(AS) is perfect. When the insect emerged from the rock, it was reciting a
wazifa which meant, "purity belongs to All�h who is watching me and who
knows my place of living. He remembers me and does not forget to sustain
me."
Once Hazrat M�sa (AS)'s lamb
ran away from the flock. M�sa (AS) ran behind it for miles in order to
catch it, and in the process hurt his feet over thorns till they were
bleeding. The same thing also happened to the lamb, until it finally stood
at one place, breathing heavily, unable to run any more. Hazrat M�sa (AS)
caught the tired little animal and instead of being angry at it, tears
flowed out of his eyes as he consoled the animal saying: "O sheep, if you
did not feel sorry for M�sa, at least you should have pitied yourself. Why
did you put yourself into so much trouble?" Before removing the thorns from
his own feet, Hazrat M�sa (AS) first removed the thorns from the sheep, then
rubbed and pressed its legs, lifted it up onto his shoulders and carried it
back to its flock.
Imagine what we would have
done to the animal if it had caused us so much trouble and pain. Perhaps we
would have beaten the poor animal or even slaughtered it. But what did M�sa
(AS) do? He showed no sign of anger, instead he showed great mercy for the
weak creation of All�h Ta'�la. Im�m Fakhroodin R�zi (RA) writes that the
mal�ika said to All�h, "O All�h! this person is worthy of becoming a
Prophet because of his qualities of tolerance and patience . O All�h! do
make him a Prophet." (This incident took place before M�sa (AS) was given
prophethood). All�h Ta'�la replied: "I have already chosen him to be my
Prophet." Those from whom All�h has destined high stages, He imbues them
with noble qualities and strength of tolerance. It is not right that in a
slight fit of anger one becomes mad.
Rasulullah Sallallahu alaihi
wasallam said: "A strong man is not one who pushes down another, but a
strong man is one who controls his anger." A villager who had newly
accepted Islam and did not know the etiquettes of the musjid, once entered
the masjid and began to urinate inside it. The Sah�ba (RA) ran to stop him,
but Rasulullah Sallallahu alaihi wasallam stopped them, saying that they
should let him first finish. When he had finished, Rasullullah Sallallahu
alaihi wasallam called him and spoke to him most kindly, explaining that
mas�jids are for the performance of nam�z, the zikr of All�h, til�wat of the
Qur�n, and as such they should be kept clean. It is bad to dirty or pollute
places of worship. Nabi Sallallahu alaihi wasallam told him to bring a
bucket of water, throw it over the urine and wash the place.
Moulana Sayyid Sulaiman Nadwi
(RA) writes about an English historian who has written: "I have not seen
anyone more tolerant, patient and enduring than the Prophet of the Muslims.
Although I do not believe in him personally, yet I am amazed at his perfect
intelligence and sound planning, thus saving the whole masjid from becoming
impure. Anyone would become mad with anger if he witnesses such disrespect
to a sacred place, but the Prophet of Islam acted with such wisdom and sound
planning. Actually, it was the best cause of action to take at that time,
meaning to let him continue messing at one spot only, for had they chased
him, he would have run all over the place thus polluting the entire musjid.
Rasulullah's Sallallahu alaihi wasallam method of correction saved much
trouble where only a small space in the masjid became impure and was easily
washed out. This incident proves that tolerance is truly a noble quality.
Such a backward nation attained high stages by the blessed companionship of
Nabi Kareem Sallallahu alaihi wasallam.
How well Akbar Ilahabadi
writes:
"Your eloquence has changed
drops into a sea, the heart has attained sight.
Those who were not on the straight path, later became guides for others.
What a spiritual sight you had, which gave life to the dead."
Tolerance
Hazrat Umar (RA) was a
khalifah for ten and half years. Christian rulers quivered with awe and
fear at the very mention of his name. One day he addressed himself thus: "O
Umar! you were grazing camels once, but today you rule as the commander of
the faithful (Am�rul Mu'min�n). This is all due to the blessings of the
chief of the Ambiy� Mohammadur Ras�lullah Sallallahu alaihi wasallam. Once
someone asked him about his anger to which he replied: "Before my
conversion, my anger was directed against Islam, now it is directed against
the kuff�r. I now honour even a Muslim of low birth and lineage.
Humility
Hazrat Bilal (RA) was a negro
slave, and of very dark complexion, but Hazrat Umar (RA) used to call him:
"O my chief Bilal! Just imagine, an individual from the leaders of the
Quraish, a respectable and beloved vazeer (minister) of a Nabi is addressing
a negro slave as "O my chief!" Rasulullah Sallallahu alaihi wasallam's two
vazeers were such that he Sallallahu alaihi wasallam sought advice from them
even in the late hours of the night. They were Hazrat Abu Bakr and Hazrat
Umar (RA). One day, by mistake, Hazrat Umar (RA) said to Hazrat Bilal (RA):
"You are dark complexioned." He immediately realized his mistake and was
extremely sorry for uttering such words. He lied down on the ground and
asked Hazrat Bilal (RA) to walk on his body so that Umar's mistake can be
forgiven on the day of Qiyamah. Hazrat Bilal (RA) refused to walk on his
body, saying: "You are beloved to Allah's Nabi Sallallahu alaihi wasallam
and are also his father-in-law. Your daughter is the wife of Nabi
Sallallahu alaihi wasallam and the mother of the ummah. How can I place my
feet on your sacred body? I have forgiven you for the sake of All�h." Once
during the days of his khil�fat, a thought came to Hazrat Umar's mind, that
he was the khalifah of the Muslims. This was not pride, but just a thought,
yet having become perturbed at this thought, Hazrat Umar (RA) immediately
picked up a water bag and slung it over his shoulders. Having walked out of
his house, he knocked at the door of a poor Muslim and served that water to
them. Who is doing this? None other than the commander of the Muslims,
holding the reigns of leadership, the righteous khalifa, Hazrat Umar Far�q
(RA).
Why did he act in this way?
It was for the sole purpose of annihilating his ego. This was the way of
our pious elders that through self-training, they annihilated themselves. I
am relating these incidents concerning anger to show you the signs of the
accepted servants of All�h. They were such that if they committed a
mistake, they would immediately ask for forgiveness and would not hesitate
in resorting to istighf�r and repentance. If istighf�r is beneficial to the
kuff�r even, then why will it not benefit the Muslims. When the kuff�r used
to make taw�f, they used to say: "O All�h, forgive us", upon which All�h
revealed an �yat in the Qur'�n, concerning the kuff�r - "O Nabi! Until you
are in the midst of the kuff�r, I will not punish them." Another �yat says:
"All�h will not punish them as long as they make istighf�r."
Hakimul Ummat Moulana Thanwi
(RA) explains the commentary of this �yat in his Bayanul Qur'�n: "These glad
tidings for the kuff�r only pertain to this world. No punishment will come
upon them as long as they repent (make istighf�r) - but they will have no
salvation in the hereafter because of not having Im�n. Hazrat Ali (RA)
says: "O Muslims, O Companions of Rasullullah Sallallahu alaihi wasallam and
the T�bi'�n, listen! In this verse All�h Ta'�la has sent two means of
safety from His punishment. The first one has already left us i.e.
Rasullullah Sallallahu alaihi wasallam while the second cause of safety is
still with us, which is istighf�r [taubah]. If you seek forgiveness from
All�h and cry unto Him, then you will surely be saved from His punishment.
Whoever commits a sin, should immediately perform two rak�ts of sal�tul
tauba and repent sincerely i.e. make istighf�r, for it becomes har�m for the
fire of Jahannum to burn those parts that have been touched by one's tears
of repentance. All�h Ta'�la is most benevolent, surely when He sends one
limb into Jannah, then He will send the rest of the body also to the same
place. It is unbecoming of His benevolence that he saves only His servant's
face from the fire, while He allows the rest of the body to enter it (the
fire). Therefore, if we have sinned, we should immediately repent to All�h,
and if we have not fulfilled the rights of His servants then we should ask
pardon of them. It will be of no use asking All�h's forgiveness when we
have usurped the wealth of His servant. This sin will not be forgiven until
the wealth is returned to its rightful owner. Similarly if we have hurt or
harmed anyone by our tongue or hands, then secure forgiveness from them
here, otherwise we will be sorry for our actions on the day of Qiy�mah. We
should always be alert, and on guard that anger should not overpower us. If
the anger in oneself has to be put to use, then use it against the nafs
[self], e.g. if one feels an urge to see something forbidden, then at this
juncture one should use one's anger at the eyes by keeping them under
control. Tell yourself quite firmly that you will certainly not allow them
(the eyes) to look at a forbidden thing, even if this should cause your
death. Do make this intention solely for the sake of All�h. At the time of
Jih�d, one may use one's anger when confronting the enemy. We should seek
advice from our pious elders on the beneficial use of anger.
Finally I would like to say
that the best way of reforming the nafs [self] is to connect oneself to a
pious, god-fearing person. We should keep informing him about our condition
and thereafter act according to his advice. Soon we will see the result of
our endeavour and will start reforming ourselves in a short period of time.
Du'�
Now let us make dua to All�h
Ta'�la that he blesses us with tauf�q to act upon all that has been said.
O All�h!
accept all that has been said, through Your mercies. O All�h! Make me and
all the listeners Your beloved ones. O All�h! You alone have given me the
tauf�q to use my tongue for imparting Your message, and You alone have given
the listeners tauf�q to use their ears for listening to Your message. O
All�h! You are most benevolent, if You have accepted our tongue and ears
then surely You will accept our whole body, our hearts and also our souls.
O All�h! join us with Your friends and the honest people. O All�h! reform
our character and bless us with cleanliness of the heart. Save us from all
calamities, problems, sorrows and grief.
O All�h!
Bless us with peace and give us a life of being in Your pleasure all the
time. O All�h! All those who intend going for Haj, make it easy for them
and bless them with an accepted Haj. O All�h! bless people with the
hidayat and understanding of performing their haj before death overtakes
them, so that they may not fall under the category of those dying as Jews or
Christians.
O All�h!
Please accept these du'�s of ours. �m�n.
Note:
This booklet was initially published in
Urdu, but for the benefit of English readers, it has been translated,
published with permission and edited for the web site. May All�h Ta'�la bless it with acceptance. Am�n.
The lectures are published to enhance your
knowledge of Islam. The references of Quran and Hadith are the
approximate translation of the Arabic text. The editors have not verified
the accuracy of the English translation. The scholarly reader is
encouraged to refer to the original Arabic script if there is any doubt.
The views expressed in
the lectures
do not necessarily conform to the views
of the IslamEasy.org site. Kindly notify us if the translation can be enhanced.