Islamic Finder - Lectures Khutbas

Treatment for Anger - To change the world we must first change our self

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Qurânic verse concerning anger Allâh Ta'âla 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 Allâh 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 Allâh 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 Allâh.  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 Allâh.  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 Allâh and his enmity is now directed towards the enemies of Allâh. 
 
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 Qurân has been revealed in the Arabic language.  Allâmah Aloosi As Sayyid Mahmood, the Mufti of Baghdad has explained this in his commentary, Roohul Ma'âni, that "Kazm" means to fasten a string around the mouth of a water bag which is filled to the brim.  Thus Allâh Ta'âla 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."  Allâmah Âloosi 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.  Allâmah Âloosi Rahmatullahi alaih has explained four ahâdeeth concerning this verse for only the one on whom the Qurân was revealed can explain the commentary of the above verse.  Ahâdith Concerning Anger. 
 
The first hadith is: "One who controls his anger inspite of having strength to enforce it, Allâh will fill his heart with Imân 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 Allâh.  Allâh 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, Allâh will change all that anger into noor.  Together with this, another commentary is given: That anger which takes place for Allâh 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 Allâh.  His blessed face would turn red as if pomegranate juice had been sprinkled on it.  Therefore, one should get angry on the disobedience of Allâh.  The second hadith is: "One who controlled his anger, though he was able to enforce it, on the day of Qiyâmah, Allâh 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 Qiyâmah, Allâh 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 Allâh 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 Allâh 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 ahâdith will be explained concerning anger. 
 
The fifth hadith is: "Anger destroys Imân 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 Imân bitter which means an angry person does not enjoy the love of Allâh, and His ibâdat and tilâwat etc.  because his anger has spoilt the perfection and noor of his Imân. 
 
The sixth hadith is: "One who holds back his anger, Allâh 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 Allâh 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 Anwâr 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!  Allâh 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.  Allâh 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 Allâh." 
 
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 Allâh, 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 Allâh.  When Allâh 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 Allâh. 
 
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 Allâh, can never remain wretched.  Allâh 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 Allâh knows everything, He asked the malaikah what those people were engaged in.  At the end of this hadith it is mentioned that Allâh 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 Derâ Ghazi Khan, whatever is being prepared for Hadhrat Wala Hardoi Dâmat Barakâtuhu, the same things are being served to everyone else, even his attendants.  If this is the condition of worldly bounties, then Insha Allâh the same will be the condition in Jannat.  If the result of the companionship with the friends of Allâh 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 Imân 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 Allâh 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'ûd 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 Qiyâmah.  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 ûzûbillah).  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 Ambiyâ (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 Allâh Ta'âla 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 Qiyâmah?"  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 Allâh 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 Allâh loves those who are kind.  In support of this commentary, Allamah Âloosi (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 Hâfizah of the Qurân, immediately started reciting the verse from the Qurân 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 Allâh.  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 Allâh 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, Ând Allâh 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 Jamât and the uncle of Hadhrat Shaikhul Hadith Moulana Mohammed Zakariyyah (RA), Moulana Mohammed Ilyâs (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 Ilyâs (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 Allâh 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 shaytân. 
 
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 Allâh, 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 Qiyâmah! 
 
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 Allâh, 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 Allâh, 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 Qiyâmah, 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 Allâh 
 
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 Allâh and said: "O Allâh!  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 Allâh 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 Bayânul Qurân.  Upon this he made dua to Allâh, that Allâh should open upon him the secret, for perhaps he has made some mistake as a result of which this has happened to him.  Allâh Ta'âla 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 Âloosi (RA) has related a narration in Tafsîr Rûhul Ma'âni 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 Allâh 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 Allâh, 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-kirâm cannot perform these miracles of their own accord, but they take place through them (the auliya) when Allâh wills it.  "Karamat" (miracles) is not the doing of the creation, but is exclusively the work of the Creator. 
 
Imâm Bukhari (RA) has explained that Rasulullah Sallallahu alaihi wasallam said: "A pious servant of Allâh 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: "Allâh 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, "Allâh 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 Allâh, he made dua: "O Allâh!  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 Allâh 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 Allâh. 
 
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 Khirqâni (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 Khurasân went to Kharqân 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 Khirqâni (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 Allâh, that when He blesses one with a gift, He does so after training of the self (Islâhe Nafs). 
 
Hadhrat Mirza Jâne Jâna 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 Jâne Jâna 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 Allâh are always seeking ways whereby they can sacrifice themselves for the pleasure of Allâh. 
 
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 malfoozâts 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 (Pathân).  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 Jâne Jâna's name reigning on earth?  This I have achieved by the blessing of tolerating this woman, I bear patiently the harm she causes me.  Allâh has blessed me with steadfastness upon this tolerance, then also rewarded me for it."  Friends!  after bringing Imân, to remain firm on it is called steadfastness, as is stated in the Qur'ân.  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 Allâh.  Then they even forget that a little while ago they were making tilâwat, last night they performed Tahajjud and even read Ishrâq today.  In anger, they changed into shaitân, said what they wanted to, and even started beating someone up!  Why is such a person called a shaitân.  The reason is because shaitân is created from fire and it is stated in a hadith that anger is also created from fire. 
 
The Condition of an Angry Person 
 
Allâmah Âloosi (RA) quotes a hadith in Ruhul Ma'âni: "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 Allâh and the shariat in anger, and became kâfirs!  May Allâh 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 Allâh!  Through this dangerous illness, one is deprived of his venerable elders' kindness.  One who respects his elders will be rewarded by their kindness.  May Allâh bless us with taufîq 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 talâq!  talâq!  talâq!  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 Allâh (friend of Allâh).  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 Allâh, 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 shaitân'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 Allâh Ta'âla 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 Allâh, people of Allâh are created.  In the commentary of Surah Fatiha in Ma'ariful Qurân, Mufti Muhammed Shafi (RA) has written: "To understand the Book of Allâh, it is necessary to have the people of Allah."  The fuel of strength for acting upon the book of Allâh 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 taufîq to act upon everything that I have learnt.  Just imagine, such great Ulema are not independent of help from the people of Allâh.  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 Allâh 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: "Aûzobillahi minash shaytanir rajîm" and move away from the person who is the cause of your anger.  If possible, make wudhu and perform two rakâts namâz 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 Allâh's punishment.  Allâh has more power over me than what I have over this person.  Just as I am angry at someone today, what if Allâh Ta'âla becomes angry with me and has to punish me, then what will I do?  Think of Allâh, 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 shaytân, 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 Allâh 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 Allâh, even if we shed tears in abundance.  In the state of anger, one should think of his position as a servant of his Master, Allâh, the most High, who is watching him.  We are always hopeful of Allâh's mercy upon us, and wish that Allâh will forgive our faults on the day of Qiyâmah, 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. 
 
Allâmah Abul Qâsim Qushairi (RA) says: "A friend of Allâh 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 Allâh upon himself?  Therefore Allâh 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 Hakîmul 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 Allâh Ta'âla if He were to punish us for our wrong doings?  Would we not like that Allâh 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 Allâh.  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!  Allâh 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 namâz and blow over oneself.  Recite 'Bismillah ....' three times and blow into food and water before eating or drinking.  Insha Allâh, 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 Salâmu" 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 Mughnî", Allâh will bless him with wealth.  Similar are the effects of "Ya Rahmân" and "Ya Rahîm".  Recite "Yâ Allâh, Ya Rahmân, Ya Rahîm" 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 'Bismillâh ....' 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 'Yâ Arhamar Râhimîn' 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 'Yâ Arhamar Râhimîn' 500 (five hundred) times, and read durood shareef at the end again.  Insha Allâh one's problems will end within 40 days.  It is narrated in a hadith that when a person says 'Yâ Arhamar Râhmîn', Allâh Ta'âla sends an angel to the reciter, to ask what he wants as Allâh'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 Darûd-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 Allâh Ta'âla promises ten in return, so in this manner he will get the reward of 70.  Some elders have also prescribed the recitals of "Wal Kâzimeenal 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 "Aûzobilla" in full.  However, do first look to your left and right because nowadays people will fight or even kill you for reading "Aûzûbillah" upon their anger.  They may think that you are referring to them as a shaytân by reciting the ta'âwuz, whereas it is actually recited in order to seek protection in Allâh from the accursed devil.  Alas!  there is no cure for ignorance.  Similarly, "Lâ howlâ walâ quwwata illah billah" too has a special effect.  By reading it in abundance one attains taufîq (ability) to make amal (performance of good deeds).  The words "Lâhowla" mean that there is no power to stay away from sins, and "walâ quwwata" means that there is no power to do good.  "Illah-billah" means, except with the help of Allâh.  Thus, by reciting this wazifa one attains the treasure of "taufîq", for it is a treasure from the treasures of Jannah. 
 
The Blessings of Lahowla Wala Quwwata... 
 
Muhaddithîn have written in the commentary of "Lâ howla" that by means of its recitation one attains the taufîq 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 "Lâ howla".  If perchance one feels an urge towards sinning, one should immediately recite "Lâhowla walâ 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 shaytân, these being the customary words used against shaytân.  People, usually fight over this, which is purely childish.  People do not know the meaning of "Lâ 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 Allâh 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 Allâh is that they go through some difficulties themselves but refrain from causing difficulties to others.  Who are the pious servants of Allâh (Abrâr)?  They are those who would not even harm an ant, and when they witness the disobedience of Allâh 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 Hassân, 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 Mûsa (AS).  The Qurân states that the Qibti (Coptic) died by just one punch of Mûsa (AS). 
 
Once Allâh Ta'âla commanded Hazrat Mûsa (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 Allâh Ta'âla was showing Mûsa (AS) how He sustains His creation.  The above incident is recorded in the commentary of the verse "Wa mâ min dâbatin," in Ruhul Ma'âni by Allamah Âloosi. 
 
Razzaq 
 
A thought had once come to the mind of Hazrat Mûsa (AS) that how does Allâh Ta'âla 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 Mûsa (AS), for the Imân of the Ambiyâ (AS) is perfect.  When the insect emerged from the rock, it was reciting a wazifa which meant, "purity belongs to Allâh who is watching me and who knows my place of living.  He remembers me and does not forget to sustain me." 
 
Once Hazrat Mûsa (AS)'s lamb ran away from the flock.  Mûsa (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 Mûsa (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 Mûsa, 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 Mûsa (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 Mûsa (AS) do?  He showed no sign of anger, instead he showed great mercy for the weak creation of Allâh Ta'âla.  Imâm Fakhroodin Râzi (RA) writes that the malâika said to Allâh, "O Allâh!  this person is worthy of becoming a Prophet because of his qualities of tolerance and patience .  O Allâh!  do make him a Prophet."  (This incident took place before Mûsa (AS) was given prophethood).  Allâh Ta'âla replied: "I have already chosen him to be my Prophet."  Those from whom Allâh 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 Sahâba (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 masâjids are for the performance of namâz, the zikr of Allâh, tilâwat of the Qurân, 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 (Amîrul Mu'minîn).  This is all due to the blessings of the chief of the Ambiyâ Mohammadur Rasûlullah 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 kuffâr.  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 Allâh."  Once during the days of his khilâfat, 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 Farûq (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 Allâh.  They were such that if they committed a mistake, they would immediately ask for forgiveness and would not hesitate in resorting to istighfâr and repentance.  If istighfâr is beneficial to the kuffâr even, then why will it not benefit the Muslims.  When the kuffâr used to make tawâf, they used to say: "O Allâh, forgive us", upon which Allâh revealed an âyat in the Qur'ân, concerning the kuffâr - "O Nabi!  Until you are in the midst of the kuffâr, I will not punish them."  Another âyat says: "Allâh will not punish them as long as they make istighfâr." 
 
Hakimul Ummat Moulana Thanwi (RA) explains the commentary of this âyat in his Bayanul Qur'ân: "These glad tidings for the kuffâr only pertain to this world.  No punishment will come upon them as long as they repent (make istighfâr) - but they will have no salvation in the hereafter because of not having Imân.  Hazrat Ali (RA) says: "O Muslims, O Companions of Rasullullah Sallallahu alaihi wasallam and the Tâbi'în, listen!  In this verse Allâh Ta'âla 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 istighfâr [taubah].  If you seek forgiveness from Allâh and cry unto Him, then you will surely be saved from His punishment.  Whoever commits a sin, should immediately perform two rakâts of salâtul tauba and repent sincerely i.e. make istighfâr, for it becomes harâm for the fire of Jahannum to burn those parts that have been touched by one's tears of repentance.  Allâh Ta'âla 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 Allâh, 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 Allâh'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 Qiyâmah.  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 Allâh.  At the time of Jihâd, 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'â 
 
Now let us make dua to Allâh Ta'âla that he blesses us with taufîq to act upon all that has been said. 
 
O Allâh!  accept all that has been said, through Your mercies.  O Allâh!  Make me and all the listeners Your beloved ones.  O Allâh!  You alone have given me the taufîq to use my tongue for imparting Your message, and You alone have given the listeners taufîq to use their ears for listening to Your message.  O Allâh!  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 Allâh!  join us with Your friends and the honest people.  O Allâh!  reform our character and bless us with cleanliness of the heart.  Save us from all calamities, problems, sorrows and grief. 
 
O Allâh!  Bless us with peace and give us a life of being in Your pleasure all the time.  O Allâh!  All those who intend going for Haj, make it easy for them and bless them with an accepted Haj.  O Allâh!  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. 
 
To change the world we must first change our self. 
 
O Allâh!  Please accept these du'âs of ours.  Âmîn. 
 
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 Allâh Ta'âla bless it with acceptance. Amîn. 
 
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. 
 
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Treatment for Anger - To change the world we must first change our self

Qurânic verse concerning anger Allâh Ta'âla has explained three qualities of his special servants in this verse: 1) Those who swal...

Sunday, February 28, 2016

A Life of Piety "The one who purified himself has succeeded."

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After taking an oath of the sky, earth and other great signs, Allâh took an oath of the nafs.  "I take an oath by the nafs and the One that corrected it." 
 
"He inspired the nafs with evil and piety." 
 
Allâh has created the ability to sin as well as to be pious in man.  Man now has a choice of accepting the slavery of the nafs and preparing his way to hell or he could muster some courage, become pious and thereby become a friend of Allâh.  He could either become Abdur Rahmân (the slave of the Merciful) or Abdus Shaytân (the slave of satan).  Allâh has granted man a choice to either adopt the path of piety or the path of sin.  Retribution and punishment will be based on this choice. 
 
Now the question arises why Allâh mentioned taqwâ after mentioning sin.  Normally a good thing is mentioned first.  When you enter the musjid, you step in with the right foot first.  You eat with the right hand.  Every good thing is placed first but Allâh mentioned sin first in this verse.  This has a very great secret and if one comes to know this secret, one will not be grieved by the urge to sin.  The urge to sin is not harmful.  Fulfilling the urge is however sinful.  If you do not have the urge to sin, you cannot become pious. 
 
The Blood of Hopes 
 
The blood shed by sacrificing one’s desires is the horizon of becoming a saint.  Taqwâ means to curb the fulfilling of the desires of the heart.  Shed the blood of all your desires and all the four horizons of your heart will become red.  The sun of this world rises from one horizon, that is from the east.  But when the saints adopt piety by sacrificing all their desires and enduring grief in the path of Allâh, then all the horizons of the heart become red and the sun of Allâh’s friendship and relationship rises in the heart. 
 
And if one did not sacrifice his desires, then what will he achieve?  He will attain darkness upon darkness and pollution over pollution.  He will get a foul odour and a disgraced name.  No one on earth will call him Hadhrat.  When the creation comes to know that a person is the head (of evil), they snatch all noble titles away from him.  One of the punishments of sin in this world is that all titles of honour are snatched away from one in this world. 
 
What will be the condition of that heart whose every horizon has the sun of Allâh’s proximity rising from it?  When a man called KhurshTd (sun) came to me one day, I recited the following couplet to him: 
 
When Khurshîd obtained the creator of Khurshîd (the sun) in his heart, then ask Khurshîd the condition of his world. 
 
The Secret of Mentioning Sin First 
 
The fact that Allâh took an oath of the nafs is proof that He wants to explain something very important.  I was travelling from Lahore to Karachi by train with a very great scholar.  On the way, he recited this verse in Fajr Salâh.  During salâh the thought occurred to me why Allâh mentioned sin first.  I asked the scholar who smiled and told me to explain. 
 
Taqwa’s Dependence on the Ability to Sin 
 
I replied that Allâh has inspired me with the answer.  Just as salâh cannot be performed without wudhu, similarly one cannot study Sahih BukhârT without doing the pre-final year.  In the same way, taqwâ is dependent on the substance of sin.  Had this substance not been existent, how could one prevent it?  Every prohibition requires the existence of the prohibited act.  For example, I tell you not to look at the tasbTh in my hand.  The existence of the tasbTh is essential.  If I do not have a tasbTh in my hand and tell you not to look at it, everyone will say the statement is wrong.  There is no tasbTh in the hand. 
 
The Urge to Sin 
 
Allâh has exhorted man to curb the urge to sin.  Man has to obey Allâh and become His slave because Allâh has created man and not the nafs.  This indicates that the urge to sin is essential.  That is why He is commanding us to prevent the nafs.  Had there been no urge to sin, taqwâ would not have existed because taqwâ means to subdue the urge of the nafs to sin and to endure the grief that follows. 
 
The Greatness of the Grief of Allah’s Path 
 
Allâh is reached by this grief.  But how regretful it is that man is prepared to endure the grief of the entire world, but he hesitates and fears undergoing the grief of Allah’s path.  The grief of Allah’s path is so honoured that if all the crowns and thrones of the kings of the world are placed in one pan of the scale together with the beauty and love of all the lovers of the world, the entire wealth of the world and all the deliciousness of the shâmT kababs and biryânT of the world cannot equal one atom of the grief of Allah’s path.  How aptly Allâmah Sayyid Sulaimân NadwT (Rahimahullâh) has said, 
 
When I obtain the wealth of Your grief I become independent of the grief of both the worlds. 
 
The grief of Allah’s love and the grief of abstaining from sin is better than the whole world.  You can attain heaven by this grief.  This is the grief that brings one into close proximity to Allah, makes one a walTullâh, keeps one at ease in this world and makes one reach jannah.  Who can pay the price of this grief?  If all the joys of this world present a guard of honour to the grief of Allah’s path, they cannot fulfil the rights of this grief.  I implore you with a painful heart that this grief is extremely valuable.  This grief leads one to Allah. 
 
My crown is hidden in the lap of poverty.  One atom of Your grief is not less than both the worlds. 
 
Allâh is not so oppressive so as to neglect the one who undergoes so much pain and worry by not committing sin.  Allâh is most merciful.  He knows that first His servant did not have a beard.  Now he is sporting a beard in spite of the fact that people are mocking him.  Today the people can mock and jest but on the day of Qiyâmah, Allâh will not mock at me. 
 
The Rule of the Moustache 
 
Initially he had a long moustache.  After hearing the rule, he trimmed it.  It is mentioned in a hadith that Rasûlullâh will not intercede on behalf of the one who keeps a long moustache.  A long moustache is one that conceals the upper lip.  It is not permissible to sport such a moustache.  If the hair is short and does not conceal the upper lip, it is permissible.  However, Sheikhul Hadith Moulânâ Zakariyyâ (Rahimahullâh) has written that it is best to trim the moustache with a scissors so that no hair remains.  According to some scholars, it is an innovation to shave off the hair with a blade.  Therefore, a scissors or machine without a blade is best.  Similarly, Allah’s slave had a habit of listening to music.  Now he has abandoned it and undergone the grief of abstention.  But who can fulfil the right of the honour of this grief? 
 
A True Incident 
 
One of my friends who is also my khalîfah in the island of Reunion initially had a habit of listening to music.  He was such an expert that he used to put all the European tourists to sleep with his flute at the foot of the mountain.  But when Allâh chose him and granted him guidance, he broke all the instruments and buried them.  Now he is pious from head to toe.  He has the attire of a pious man and all praise is due to Allâh that his heart is also attached to Allah.  If you listen to him, you will think that he is a very great saint.  But did he not endure the grief?  He still undergoes grief.  If he hears the voice of anyone singing, his heart undergoes pain.  His heart wants to listen but he suppresses his urge to do so. 
 
Disobedient Limbs 
 
Whoever does not have the habit of this grief is useless.  His foot is worth chopping off.  Moulânâ Rûmî (Rahimahullâh) states that it is better for the feet that do not walk in the path of Allâh or towards the mosque to be cut off.  It is better to amputate the hands that do not worship Allah, do not touch Hajre Aswad or shake hands with the saints.  The ears that do not listen to Allah’s talk should be torn off.  The eyes that do not appreciate Allah’s manifestation and disobey Him should be thrown away. 
 
The one who disobeys Allâh should not remain alive.  However, this does not mean that you should go and kill someone or tear off his eye or cut off his ear.  What is meant here is that a disobedient person has no value in the eyes of Allah.  Allah, through His forbearance and grace grants him the opportunity to repent.  But our insistence in sinning has no limit.  Had Allâh not been forbearant, we would not have existed. 
 
What is Taqwa? 
 
Allâh did not mention taqwâ first.  He first mentioned the fact that He created the ability to sin within man.  Now it is your duty not to fulfil the urge to sin.  This will create taqwâ (piety) in you.  If you want to obtain piety, then all you have to do is abstain from sin.  Achieve Reward without Doing any Work 
 
The owners of factories first make their employees work and then reward them.  But in this case, Allâh is granting reward for not doing any work.  Do not steal, speak lies and do not look at women.  By not doing these things, you will be rewarded with piety and Allah’s friendship.  What is taqwâ?  Taqwâ is when you have the urge to sin but you abstain due to the fear of Allah.  Then you must endure the pain and not regret adopting piety.  Do not say, "I wish I should have looked at least once."  Remember that it is shaytân’s ploy to make you regret.  One who regrets has an undeveloped heart and his Imân is weak.  Imân will be complete when he abstains from sin, endures grief, thanks Allâh and becomes ecstatic with joy. 
 
Who is a Muttaqi? 
 
A muttaqi is one who protects himself from sin, protects his gaze from women, protects himself from speaking lies, from bribery, from disobeying his parents, from oppressing his wife and neighbours.  He keeps away from all impermissible acts and does not regret.  He does not regard Islam as oppressive.  Islam has protected him from troubles otherwise if he had to eat from every farm like a cow, people would beat him so much that it would be impossible for him to stay alive.  Go to the villages and have a look at the cow that grazes from everyone’s farm.  It is beaten by everyone.  Not an inch of its back is safe.  When it falls ill, there is no one to cure it.  When it dies, there is no one to bury it.  Vultures and crows feed on its corpse. 
 
The Reality of Bay’at 
 
Is this life?  The one who becomes free from the limits of Allâh has a cursed life.  And the one who is pious is actually sold on the hand of the saints.  Allâh has kept His representatives on earth who ‘buy’ the people and make them reach Allah. 
 
An Example of Bay’at 
 
If the prime minister wants to send some wheat somewhere, he does not go himself to the farmers.  He appoints a commissioner as his representative in every area to contact the farmers, buy the wheat and pay them using official money.  Then they must send the commodity to Islamabad, the capital city. 
 
Similarly, the Ahlullâh are the representatives of Allâh.  They ‘purchase’ people and ‘send’ them to Allâh, that is, they show the path of becoming a saint.  By treading this path, one becomes a walTullâh.  They do not purchase them for themselves. 
 
The Ahlullâh make bay’at to teach the worship of Allâh.  The meaning of bay’at is to be sold.  He is actually sold to Allah.  The hands of the Ahlullâh are representatives just as Allâh says that those who make bay’at on the hand of Rasûlullâh ?, that is actually not the hand of Rasûlullâh ?.  It is the hand of Allâh.  The hand of the Nabi ??is a representative.  The one who makes bay’at is sold on the hand of Allâh.  He then joins the group of the Ahlullâh and becomes a walTullâh.  Do not be perturbed by the urge to sin.  These urges are steps to your sainthood.  The one who does not have these urges becomes a hermaphrodite.  He can never attain sainthood. 
 
The Superiority of the Ahlullah 
 
Therefore the Ahlullâh are superior to the angels because they have the urge to sin within them.  By not fulfilling this urge, they endure the grief of abstention in their hearts.  Angels do not have any urge and they see man continuously enduring grief.  In spite of the urge, they do not obey their nafs and remain engrossed in the worship of Allah.  Piety is obtained by not acting on the urge to sin. 
 
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An Example of the Inspiration of Sin and Piety 
 
The example of virtue and piety is that of a match.  A match only produces fire if it is rubbed.  The match of virtue and evil which we have within ourselves has virtue on the one side and evil on the other.  Allâh has kept both these capabilities within us.  He has given us the ability to sin as well as commit good acts.  But neither will the evil be ignited nor the virtue until they are rubbed.  Both have their matchsticks.  If you live in the company of the pious saints, then you have rubbed the matchstick of virtue.  Now the lamp of piety will be illuminated.  When the urge to sin is aroused in you, you stamp it out.  You have thus rubbed the matchstick of virtue.  Now the light of piety will be created.  But if you cast evil glances, and began sitting by ghair mahrams and soothing yourself with attractive women, you have rubbed the matchstick of evil.  The fire of evil will be lit.  You will burn in the fire of love affairs.  You will be uneasy and worried.  This is not the oppression of Allah.  Allâh is pure of oppression.  We have oppressed ourselves.  No harm is caused by the urge to sin.  The one who acts on his urge to sin is caught out and he is the one who has lit the match of evil.  Allâh has commanded us to refrain from fulfilling these urges.  The match cannot do anything itself.  These urges are not harmful as long as you do not fulfil them.  Do not adopt the causes of intensifying these urges otherwise a fire will be lit.  Then in spite of a beard and round hat, this person will run behind beauty.  This is a dangerous disease because he has cast evil glances and removed the shadow of Allâh’s mercy.  He has now entered the curse of Allah. 
 
Earning Sin 
 
Therefore Allâh says, "Shaytân has misled them due to the sins they committed."  Shaytân cannot mislead anyone unless the person commits a sin and goes far away from Allah’s mercy.  It is impossible that the shadow of Allâh’s mercy be present and shaytân destroys a person.  Allâh has created the nafs.  It urges man to sin excessively.  It creates severe urges to sin.  But remember, O people of the world, if Allah’s mercy exists, then the nafs cannot cause any harm.  But when you commit a sin, the shadow of Allah’s mercy moves away. 
 
When a person commits one sin, then he commits the second and the third and so on.  If a person casts an evil glance once, for example, at a bus stop in Gulshan Iqbal, then he will continue casting evil glances the whole way until he reaches the final stop, Keamari.  And if he protected his gaze the first time, then Inshâ Allâh, his gaze will be safeguarded the whole way.  Some people delay in repenting because they feel that the enjoyment experienced at the next stop of staring at attractive females will be terminated.  In order to eat faeces, he does not repent from faeces in order to continue his enjoyment at the next stop. 
 
A Benefit of Repenting Quickly 
 
Allâmah Âlûsî (Rahimahullâh) states in Tafsîr Rûhul Ma’ânî that one should repent immediately after committing a sin because sin creates darkness and due to this darkness, Iblîs makes the heart his headquarters.  If you keep him in control for a long time, many sins will be committed.  Therefore, illuminate the heart by repenting quickly and shedding tears of regret.  Shaytân will then have to flee.  Just as a bat survives in darkness, similarly, shaytân also has the same nature.  He survives in the darkness of sins.  If you delay in repenting, he will remain there for longer.  Do you wish to keep your enemy for a long while in your home?  Therefore, if you repent quickly, shaytân will flee due to the nûr of taubah. 
 
Allah’s attribute of Grace 
 
At this point, Allâmah Âlûsî has narrated the incident of Ibrâhim Ibn Adham (Rahimahullâh).  He was a king who sacrificed his kingdom for Allâh’s sake.  He worshipped Allâh for ten years in a cave in Nishâpfr.  Due to his blessing, the tafsîr of Allâh’s words is being presented to you.  Now my name will also be mentioned with Your name. 
 
Many kings have left their kingdoms but no one blesses them with Allah’s mercy.  But this king abandoned his kingdom on Allah’s name due to which Allâh granted him the honour of being mentioned on the tongue of the Auliyâ.  Allâmah ÂlûsT has narrated his incident in the fourth part of the Qur’ân.  After worshipping Allâh for ten years, Ibrâhim Ibn Adham set off for hajj.  Whilst making tawâf, he requested Allâh to make him sinless.  He heard a voice saying within himself, "O Ibrâhim, I know that you have abandoned the kingdom for My sake.  I appreciate your love.  But all of mankind is making the same request as you have made.  O Ibrâhim, if We accept everyone’s duâ, then on whom will Our grace and honour be manifest?  On whom will My attribute of forgiveness be shown?  Supplicate in this manner that Allâh should protect you from sin and grant you the ability to repent.  Seek steadfastness and if you commit any sin, immediately resort to repentance. 
 
Two Paths Leading to Allâh 
 
Allâmah Isfarâînî (Rahimahullâh), the teacher of Imâm Ghazâlî (Rahimahullâh) supplicated for thirty years to Allâh to make him sinless.  He wanted to be completely free from all types of sin.  This was a special status he sought.  Only the one who does not want to displease Allâh can make such a duâ.  One day he thought that although he had been supplicating for thirty years, Allâh had not accepted his duâ despite being Karîm (generous in giving). 
 
Taqwa and Taubah 
 
A voice emanated from the sky saying, "O Isfarâînî, you want to become sinless when I have made two paths for becoming a walT.  One is the path of piety and the other the path of repentance.  Have you not recited the verse in the Qur’ân wherein Allâh says that He loves those who repent.  When there are two windows, why are you specifying one?  If due to human weakness, you commit a sin, come in close proximity to Me by repenting.  Do not commit sins intentionally.  When there is excessive mud, even an elephant can slip.  Therefore, if you commit a sin, repent and become My beloved.  Why do you only want to come via the route of piety when I have opened the door of repentance as well?  When I have opened two doors, why are you appointing only one for yourself?  Become My beloved via the path of repentance.  Supplicate for protection from sin, not for becoming sinless." 
 
Two Destructive Illnesses 
 
If you commit a sin, do not delay in repenting.  Go all out in refraining from sin.  I am summarising the entire tasawwuf in two sentences.  There are only two diseases that keep a sâlik away from Allâh.  One is jâh (seeking status) while the other is bâh [sexual sins].  Due to bâh, one becomes overpowered by the nafs and becomes involved in casting evil glances, adultery and all sins of carnal desire.  Jâh is pride and arrogance and the desire to become famous among people.  If a person removes these two illnesses, he will become a walî. 
 
Âh and the Proximity of Allâh 
 
If you remove the jîm of jâh and the bâ of bâh, you are left with âh.  This âh brings one into close proximity to Allâh.  You will find this âh in the word Allâh.  Allâh has included this âh in His name so that when man experiences grief in sacrificing his status and desires, he will find solace in Allâh’s name.  Has not the whole of tasawwuf been encompassed in two sentences.  These two illnesses make one rejected and entrapped by shaytân.  He then becomes distant from Allâh.  Some people, due to their arrogance, think of themselves as being very great.  Some people are involved with women.  The carnal desires have overpowered such people.  Hâjî Imdâdullâh Sheikhul Arab Wal Ajam (Rahimahullâh) says that there are basically two illnesses of the nafs.  The remaining are all branches.  One is jâh while the other is bâh.  Wipe out the feeling within you of becoming great.  How can you decide now whether you are great or not?  Allâh will make this decision on the day of Qiyâmah.  Our value will be determined by Allâh.  The slave that determines his own value is foolish and insane.  Allâmah Sayyid Sulaimân Nadwî states, 
 
We remained like this or like that.  There we have to see how we will be. 
 
When Allâh will determine our value on the day of Qiyâmah, then enter jannah while expressing gratitude over His grace and bounty.  But the one who determines his own value in the world and regards himself superior to others is arrogant. 
 
The Atom Bomb of Pride 
 
Rasûlullâh said that the one who has an atom’s weight of pride in his heart will not enter jannah.  He will not even get the scent of Jannah.  This is the material of the atom bomb of pride that it deprives one of the scent of heaven.  Therefore, one should have concern about it.  We should not have this atom bomb within ourselves without knowing about it.  Consult the bomb disposal squad, namely the Ahlullâh to rid oneself of this bomb. 
 
Two Ingredients of Pride 
 
What is pride?  Rasûlullâh has apprised us of its ingredients namely, non-acceptance of the truth and regarding people as inferior.  Some people don’t accept the truth even though they know it is the truth.  They say, "We do not accept what the Molvis have to say."  This is pride.  The second sign of pride is that one regards others as inferior.  Rasûlullâh did not use the word ‘believer’ in the hadith but he said, ‘an-nâs’, that is all the people.  Thus, even if you regard a kâfir as inferior, you have pride.  Now you may ask how can we not regard a kâfir as inferior.  Well remember that it is obligatory to dislike kufr [disbelief] but it is harâm to regard a kâfir as debased.  It is possible that he may recite the kalimah and die with faith. 
 
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Disliking Kufr 
 
Moulânâ Qâsim Nânotwî (Rahimahullâh) saw a Bunya (Hindu) walking in jannah.  He asked the latter how he entered jannah.  He replied that he had recited the kalimah at the time of death.  He spent his whole life saying Ram, Ram but he was successful at the end of his life.  Therefore, it is harâm to regard a kâfir as disgraced.  We don’t know how his end will be.  Moulânâ Rûmî (Rahimahullâh) says: 
 
Do not regard any kâfir as debased, because there is hope of him embracing Islam before death.  It is possible that his death be on Imân.  We don’t know what our end result will be.  We don’t have any guarantee. 
 
The Great Mujaddid 
 
That is the reason why Hadrat Thânwi (Rahimahullâh) regarded himself as lower than all the Muslims of the world during his time.  He would regard every Muslim as superior because there was a possibility that some act of his being accepted by Allâh and an act of mine not being accepted by Allâh and He becoming angry.  With regards to the future, he said that he regarded himself worse than all the kuffâr, dogs, pigs and animals of the world, that is, regarding the end result because no one knows what his end result would be.  When one does not know the consequence, how can one regard oneself as better.  Subhânallâh, what knowledge Hadhrat had and how illuminated were his words.  "I regard myself lower than the Muslims now and lower than the disbelievers and animals in future."  He used to say that when he thought about the final result, he would tremble and wonder what Ashraf Ali’s condition would be.  He said that if he got a place where the people of jannat left their shoes, that would be indeed sufficient for him.  This also, he said he was not entitled to but because he could not withstand hell.  On the other hand, we perform a few raka’ât nafl salâh and think we have become the owners of jannah.  This is pure foolishness. 
 
The Bomb Disposal Squad of Pride 
 
The disease of pride is so dangerous that it will deprive one of the scent of jannah.  Even though one would have performed hajj, umrah, tahajjud and ishrâq, then too one would not smell jannah.  This is the statement of Rasûlullâh.  When this bomb is so dangerous, why then don’t you meet with the bomb disposal squad.  Who are they?  They are the Ahlullâh, the friends of Allâh.  Ask them whether you have pride.  If you live with them, they will indicate this to you, Inshâ-Allâh.  Hadhrat Hakîmul Ummat states that when a person places his foot in the khanqah, he comes to know of all his internal illnesses.  It is as if he takes an x-ray of the person.  He comes to know whether the person has pride in him or whether his eyes are full of lust.  He knows whether the person glances at attractive faces.  At the very first glance he comes to know all this.  Allâh grants this ability to those who are given the responsibility of reforming people.  Salvation from Pride 
 
Therefore refrain from two things.  Firstly, do not regard yourself as great.  Regard yourself lower than all the Muslims of the world.  In this way you would have saved yourself from ‘ghamtun-nâs’ 
 
- regarding people as inferior.  Sometimes as a means of precaution, utter this verbally.  "I regard myself lower than the Muslims now and lower than the disbelievers and animals in future."  If you continue uttering this statement verbally, you will not regard others as inferior.  And secondly, always accept the truth.  When you come to know that a certain fact is true, accept it immediately.  You will be cured of pride because you have been freed of the two major ingredients of pride.  The one who accepts the truth and does not regard himself as superior is free of pride. 
 
The Method of not Despising Disobedient People 
 
Do not despise anyone no matter how bad a condition he may be in, even though he may be an adulterer or drunkard.  Despise the actions of the disobedient; not their persons.  It is compulsory to hate the disbelief of the disbelievers and the transgression of the sinners.  Hate the act, not the doer of the act.  Hadhrat Thânwî (Rahimahullâh) said that this is very easy.  This is similar to a situation where a prince whose face is radiant comes with ink all over his face.  Will you despise the prince or his act of applying the ink.  You will not hate the prince because you know that he is a prince.  You don’t know when he will wash his face and make it radiant once again.  From this you can understand that one should hate the act and not the doer of the act.  Perhaps he may repent and become a walTullâh.  However, when you see someone committing a sin, supplicate to Allâh to protect you from that sin.  And express gratitude to Allâh for not involving you in that sin by reading the du'â 
 
If perchance you saw someone staring at a woman, then protect your gaze and thank Allâh for protecting you from this spiritual malady. 
 
An Easy Way to Achieve Piety 
 
Now I will narrate to you the statement of my Sheikh, Shâh Abdul Ghani (Rahimahullâh).  He said that Allâh, due to His perfect mercy, indicated the prescription for taqwâ after making taqwâ incumbent.  "Remain with the truthful ones (the people of piety)."  Till when will you continue sinning.  By living with them, your temperament will one day change.  The one who once lived in the sewerage area but has now begun living in a garden among fragrant flowers, will find that his nature will change.  Now he will not go back to the sewerage area to smell a canister of faeces.  Muster up the courage and leave the sewerage for a few days.  The Prescription for Reformation 
 
If you fear reverting back to the sewerage area and committing sin if you have to come out of the khânqah, then abandon going out for a year or two.  Sacrifice even your relatives for Allâh’s sake.  Tell them to come and meet you in the khânqah.  No matter what they say that the path to Allâh is very difficult, do not worry about them.  These very relatives will eventually fall at your feet when you don the crown of piety, when piety flows from your eyes and the scent of piety is effused from your tongue.  Allâh promises that He will love the one who leaves sin.  He is in no need of amulets.  When he belongs to Allâh, Allâh makes the creation love him.  Do not worry about people saying that the path of Allâh is difficult.  Tell them that you are ill and that your Sheikh has prescribed a two-year stay for you in the khânqah. 
 
The Incident of Allamah Khalid Kurdî 
 
Allâmah Khâlid Kurdî was a very great scholar of Syria who came to spend forty days in the khânqah of Shâh Ghulâm Alî in Delhi.  Shâh Ghulâm Ali was the khalîfah of Mirza Manhar Jâne Jânân (Rahimahullâh).  Shâh Abdul Azîz Muhaddith Dehlwî (Rahimahullâh) came to meet Allâmah Khâlid.  The latter wrote a note to him saying that he was not able to meet anyone as he was spending time in the company of his Sheikh.  After completing his forty days, he would go and meet him.  This is the status of the Sheikh that one should do as he says.  Until you do not sacrifice the whole creation, your relatives, businesses and desires, you cannot reach Allâh.  Make yourself subservient to the wishes of Allâh and see what you achieve.  Those who are deeply involved in love affairs should spend two years in the khânqah.  They should not go outside even to eat pân [betel leaf].  Then see whether you become a saint or not.  If a person lives among flowers but in between he also goes to the sewerage area, will not be able to change his nature.  If after two months or four months you make an excuse of visiting some relative or your brother has arrived from abroad, you leave the khânqâh, then you have reached the centre of sin.  You have in actual fact entered the sewerage area and smelt the faeces.  Your nature will also be spoilt and all your effort will be wasted.  May Allâh raise the status of my Sheikh.  What an amazing person he was!  He used to say that one should live with the people of taqwâ and hold firmly onto them.  He said that wherever Allâh revealed any command, He also prescribed an easy method of fulfilling that command.  As in the case of taqwâ, He has prescribed living with the pious ones. 
 
Allah’s Independence 
 
Allâh has revealed the word ‘ahad’ in Sûrah Ikhlâs and not the word ‘wâhid’ although ‘wâhid’ also means one.  What is the difference between ‘ahad’ and ‘wâhid’?  The word ‘ahad’ is only used to refer to one entity while ‘wâhid’ can be used for several entities as well eg.  wâhid mi’ah - one hundred and wâhid alf - one thousand.  Wâhid is one but here it refers to thousand as well.  When Arabs speak, they use ‘wâhid’ for hundred and thousand but they do not use the word ‘ahad’.  ‘Ahad’ is only used for one being.  Therefore Allâh used this word to specify the unity of His being.  Shâh Abdul Ghanî (Rahimahullâh) used to say that the proof of this is the following verse, "Allâhus Samad" Allâh is independent.  Sharing is a proof of need.  To form a coalition government or a limited company is a sign of need.  When a person cannot run a company himself, he forms a limited partnership.  A partnership is always a proof of need.  Allâh says that He is not forming a partnership because He is independent.  Abû Hurairah (Radhiallâhu anhu) states that ‘samad’ means one that is independent of everyone else while everything is dependent on him.  Because Allâh is independent of everyone and everyone is dependent on Him, this independence is proof of His unity.  Therefore, no one can be a deity besides Him.  This was the inspired knowledge of my Sheikh.  How amazing that he proved Allâh’s unity from His independence. 
 
An Example of Changing Sins to Virtue 
 
Now I will present an example given by Moulânâ Rûmî (Rahimahullâh) and conclude my talk.  Moulânâ Rûmî (Rahimahullâh) states that Allâh has kept the ability to sin as well as the ability to do good within man.  He gives an example that when the sun shines on cow dung that lies in the forest, it becomes dry.  Then the baker places it in the oven where it becomes completely red and makes the oven red.  The baker is now able to bake roti (bread).  The dung became dry and pure, then it became red in the fire.  Now it was used for baking roti as well as giving light.  Who granted it this benefit?  A mere creation of Allâh, the sun produced this effect that it made cow dung clean. 
 
The Effect of the Sun on Impurities 
 
The rays of the sun dried up the liquid part of the dung and converted it into fertilizer.  This very fertilizer now produces fragrant flowers like the rose and jasmine.  Moulânâ Rûmî (Rahimahullâh) states that the sun’s rays made one part of the impure dung illuminated in the oven while the other part was converted into flowers.  When this is the effect of the sun’s rays, then what will be the effect of Allâh’s grace on evil character?  What will happen to the urge of sinning that one has?  Why will it not change into good character and the desire to worship?  Then he recited this verse: O Allâh, Your sun has an effect on apparent impurities.  And Your general grace does not search for capability. 
 
Had it searched for capability, then the sun in the sky would not have had an effect on impurities. The sun would have said that it was beyond his dignity and honour to have an effect on dung.  The sun would have changed its speed. 
 
The Sun of Mercy 
 
When the sun in the sky can convert impurities to fragrant flowers and creating bread in the oven, then what will be the condition of Allâh’s sun of grace?  When the rays of Allâh’s mercy shine on the evil thoughts in the heart, those thoughts are changed to the light of piety.  Allâh does not require capability or a certificate for giving.  When Allâh can grant filthy impurities such garments, then what will He be able to give his pure servants.  Jalâlud-dîn Rûmî (Rahimahullâh) is at a loss of vocabulary to express what bounties Allâh grants those who tread His path.  The Effects of a Relationship With Allâh 
 
When the sun of Allâh’s grace rises on people’s hearts, their evil character changes to virtuous character.  The love which was being sacrificed for decaying corpses is now being sacrificed for Allâh in prostration.  That love is expressed now by placing the head on the ground in prostration by saying, "Subhâna Rabbiyal A’lâ".  Honour belongs to the one who places his head at the feet of the Creator of the head.  He will have no difficulties. 
 
The Light of Piety 
 
Life is a matter of just a few days.  Muster up some courage and do not fulfil your urge to sin.  Make the urge of sin dry up in the rays of the sun of mujâhadah (striving) just like how the sun in the sky dries up dung.  If you do not fulfil the urge to sin, the light of taqwâ will be created.  But if a person does not allow the dung to dry up and lets the cattle continue defecating fresh dung, then whatever was dried up by the sun will also become soft and will not be allowed to become dry.  The earth which had become hot will now become cold.  The bounty of the sun’s rays will be destroyed.  In the same way some people waste the efforts of their Sheikh by not being cautious.  To Allâh do I present my complaint. 
 
The Meaning of Success 
 
Allâh says, "The one who purified himself has succeeded." 
 
He has achieved the success of this world as well as the hereafter.  ‘Falâh’ means all the good of this world and the hereafter.  Successful is the one who listened to his spiritual mentor and obeyed him.  Listen to the sheikh and do not look at your family or relatives and your habits of eating pân.  The very same family will carry your shoes.  Make duâ that Allâh grant us the ability to practise. 
 
O Allâh, accept this discourse of mine.  O Allâh, accept me and all the listeners.  Change our criminal hearts to saintly ones.  You are capable of changing fire into water and vice versa.  You can change joy into grief and vice versa.  Make our hearts full of pain and hearts like those of the saints.  Grant us life with the safety of limbs and Imân.  Take us away from this world with the safety of limbs and Imân.  Accept this duâ for us, our progeny and all the Muslims of the world.  O Allâh, grant us the final stage of the Siddiqîn.  O Allâh, grant us such Imân and conviction so that every breath of ours is sacrificed for Your sake.  We should not displease You even for one breath.  Every breath of ours should be spent in actions that please you.  If we commit any sin, grant us the ability to moisten our places of sajdah with tears of remorse and repentance.  Make our dunyâ and hereafter. 
 
Compiler’s Note 
 
Some people regard the urge to sin to be contrary to piety.  They remain in complete anxiety due to these urges.  Shaytân misleads led them by saying that a person can never become a saint if he has these urges.  How many ignorant ones have not been able to differentiate between the urge to sin and sin itself.  Due to this, they lose all hope, fulfil their urges and become deprived of the proximity of the Creator. 
 
May Allâh grant Hadhrat tremendous reward for proving from the Qur’ân that the urge to sin does not contradict the path of tasawwuf.  It is harmful to practise on these urges.  Had there not been any urge to sin, no one would have been pious because the meaning of taqwâ is to curb and control the carnal self from fulfilling an illegal urge.  Therefore, taqwâ is dependent on the substance of sin, namely the urge to commit wrong.  The existence of these urges is essential for taqwâ.  One should not be perturbed by these urges at all.  One should not fulfil these urges.  The substance of sin is of two types: status and sexual sins.  If we do not practise on these urges, we will obtain the proximity of Allâh.  The method of obtaining this proximity is to live with the pious.  This discourse is a bright sun of hope for those who have become hopeless.  Hadhrat has explained the topic with proof from the Qur’ân and hadith and he has also used numerous examples from the MathnawT of Moulânâ Rûmî (Rahimahullâh).  Hadhrat delivered this discourse with complete emotion and love which is his distinguishing characteristic.  May Allâh grant us the ability to appreciate him and may He grant him a long life. 
 
He delivered this discourse in Musjid-e-Ashraf on Friday 5 Shawwâl 1414 A.H. (18 March 1994). Brother Suhail Ahmad transcribed it from cassette while I compiled it.  It has been called Hayât- Taqwâ (A Life of Piety). 
 
Compiler: Muhammad Ishrat Jamil Mir 
 
Note: 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.  Kindly notify us if the translation can be enhanced. 
 
A Life of Piety by 
Hadhrat Moulânâ Hakeem Muhammad Akhtar Sâheb (Dâmat Barakâtuhum), translated by Moulânâ Ebrahim Muhammad 
 
<a href="http://www.islameasy.org/life-of-piety.php" target="_blank">http://www.islameasy.org/life-of-piety.php</a> </div>

A Life of Piety "The one who purified himself has succeeded."

After taking an oath of the sky, earth and other great signs, Allâh took an oath of the nafs. "I take an oath by the nafs and the ...

Sunday, February 28, 2016

ISTIKHAARA and SALATUL HAJAAT

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It is narrated from Hazrat Jaabir (Radhiyallaho anho ) that Rasulullah (Sallallaho Alaihe Wasallam) used to teach us the dua of istikharah for important matters in the same manner as he used to teach us the Surahs of the Qur’aan. He (Sallallaho Alaihe Wasallam) used to say, ”When you intend doing any important work, then read two rakaats nafl salaat and thereafter read this dua.” (which is mentioned below) (Bukhari pg. 944) 
 
 Rasulullah (Sallallaho Alaihe Wasallam ) once remarked to Anas (Radhiyallaho anho) 
“O Anas! When you are undecided with regards to any matter,then seek counsel from your Rabb and do this seven times. Thereafter, whatever decision prevails in your heart  regard it to be beneficial.” (Shaami Vol.1,pg. 507) 
 
Note: It is not necessary that one sees a dream or hears a voice. Asking another person to make 
Istikhaarah on one’s behalf is not substantiated from any hadith. To make Mashwarah 
(consultation) with someone else is Sunnah. 
 
It has been mentioned in the hadith that whomsoever makes Mashwarah will never regret and 
whomsoever makes Istikhaarah will never be unsuccessful. 
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Translation: 
O Allah, I ask You of good through Your knowledge, and ability through Your power, and 
beg (Your favor) out of your infinite bounty. For surely You have power, I have none. You know 
all, I know not. You are the great knower of all the things. O Allah, if in Your knowledge this 
matter is good for my faith, for my livelihood, and for the consequences of my affairs then 
ordain it for me and make it easy for me and bless me there in. But, if in Your knowledge this 
matter is bad for my faith, for my livelihood, and for the consequences of my affairs, then turn it 
away from me, and turn me away from it and ordain for me the good wherever it be, and cause 
me to be pleased therewith. 
 
After having recited this dua, adopt that aspect towards which the heart is inclined. 
 
SALAATUL HAAJAAT 
It is reported from Abdullah bin Abi Aufa (Radhiyallaho anho ) that Rasulullah (Sallallaho Alaihe Wasallam ) is reported to have said that whomsoever has any need from Allah Ta’ala or any person then he should make wudhu thoroughly. Thereafter he should perform two rakaats of salaah, recite praises on Allah Ta’ala and recite a durood sharief. Then he should recite this dua: 
(Tirmidhi‐Vol.1,pg.108 Shaami‐Vol.1) 
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Trans: There is no Deity but Allah, the Most Tolerant, Most Generous. </div>
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<div>
“The Tolerant” means one who does not hasten in punishing. “The Generous means one who</div>
<div>
<div>
grants favors despite the recipient not being deserving and worthy of it.”</div>
<div>
 </div>
<div>
Translation:</div>
<div>
Glory be to Allah the Rabb of the Great throne.All praise is exclusively for Allah, the Rabb of the</div>
<div>
universe. O Allah, I beg You of that which will guarantee Your Mercy, actions which will make</div>
<div>
certain Your Forgiveness, a supply of every virtue and freedom from every sin. O Allah, do not</div>
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leave any sin of mine unpardoned, remove all my worries and fulfill every need of mine which</div>
<div>
conforms to your pleasure.</div>
<div>
 </div>
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Reciting Darood Sharief before and after any dua is a powerful means for the acceptance of that</div>
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dua. It is reported from Allaamah Shaami that Allaama Abu Ishaaq Ash‐Shaatibi has mentioned:</div>
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Trans: Durood Sharief is definitely accepted by Allah Ta’ala. It is unlikely that Allah, The Most</div>
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Generous will accept one part of dua and reject the other.</div>
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Allaamah Abu Sulaymaan Duraani says that dua wherein Darood Sharief is recited before and</div>
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after it is unlikely that Allah Ta’ala will accept the first and last part of the dua and reject the</div>
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middle portion.</div>
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(Shaami‐Vol.1)</div>
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Whenever one is faced with any problem related to this world or the hereafter, be it a bodily</div>
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affliction or a spiritual one i.e. desire to sin, one should perform two rakaats salaatul haajaat</div>
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with the relevent duas. Thereafter make dua sincerely and repeatedly every day. Allah Ta’ala will</div>
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create means of overcoming the problems from the unseen. Whomsoever wishes, should take</div>
<div>
the favors of assistance and generosity from his Lord.</div>
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 </div>
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[Source: The above description is taken from the book</div>
<div>
Beautiful Sunnats of the Beloved Nabi Sallallahu `alaihi wasallam</div>
<div>
by Shaykh Muhammad Hakeem Akhtar]</div>
<div>
Darood Sharief = “Sending blessings on our Prophet Sallallahu `alaihi wasallam” </div>
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ISTIKHAARA and SALATUL HAJAAT

It is narrated from Hazrat Jaabir (Radhiyallaho anho ) that Rasulullah (Sallallaho Alaihe Wasallam) used to teach us the dua of istikhar...

Sunday, February 28, 2016

New Design - 2016 Eid Stamp USA Postal Service

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U.S. Postal Service has just introduced its annual batch of 2016 stamps. 
 
Among the stamps is a purple-and-gold stamp celebrating the two most significant festivals in Islam: Eid al-Fitr and Eid al-Adha. 
 
The stamp’s gold calligraphy (by Mohamed Zakaria of Arlington, Va.) reads Eidukum mumbarak, which translates as: “May your Eid be bountiful (or blessed).” 
 
The stamp features no actual imagery.</div>

New Design - 2016 Eid Stamp USA Postal Service

U.S. Postal Service has just introduced its annual batch of 2016 stamps. Among the stamps is a purple-and-gold stamp celebrating the t...

Friday, February 26, 2016

Dua in Salah Made Easy - translation of prophetic dua for various points in Salah

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Informal prayers (dua) can be made in any language. While reading the Quran and the minimum ritual requirements of formal prayers (Salah) must be in Arabic, there are many points in Salah where it is encouraged to make dua. This article presents a simple translation of prophetic dua for various points in Salah. Studying these prayers and incorporating some of them into the Salah will make the Salah more meaningful and engaging, particularly for those who convert, youth, and others for whom English is their primary language. They can also be used for inspiration to make dua following the example of the Prophet Muhammad, peace be upon him. 
 
Opening Prayers: 
The Salah is begun with raising the hands and recognizing the greatness of Allah saying, “Allah is greater than everything.” After beginning the salah the Messenger of Allah would pause before starting to read Al-Fatiha. Abu Hurraira asked him about this pause. Heanswered, “I say: Oh Allah, put a distance between me and my mistakes as big as the distance between the East and the West. Oh Allah, clean me of my mistakes as white clothing is completely cleaned from dirt. Oh Allah, wash my mistakes away with pure cool water.” 
 
At other times the Messenger of Allah would say as he started his salah, “I have turnedmyself to face the One Who split apart the heavens from the earth. I do so standing for truth, and in a state of submission, and I am not one of those who worship and call upon others with Allah. My salah, my worship, my life, and my death are all for Allah, who has no partner, the Lord of Creation. This is what I was commanded to do, and I am one of those who submit to Allah as a Muslim.  Oh Allah, You are the true King. There is no god deserving of worship except You. You are my Lord and I am Your property. I have been unjust to my soul, and I admit my sins, so forgive me. 
No one can forgive my sins except You. Guide me to achieve the best character. 
No one can guide me to it except You. Help me get rid of faults in my character.  No one can help me get rid of my bad character traitsexcept You. I am committed to Your obedience and to following Your religion. All good is in Your hands, and doing good is the only way to get closer to you. I am with You, and Idepend on You. A person is blessed with worshiping You, and You are high above all imperfections. I seek Your forgiveness, and I turn back to You in repentance.” 
 
It is also related that he would sometimes say, “Oh Allah, I reject any imperfection attributed to You, and by praising You for Your greatness, I affirm this. Your name is blessed, Your greatness is superior to all, and there is no god deserving of worship except You.” 
 
Note: Omar Ibn Al-Khataab used to raise his voice with his opening dua to teach those praying behind him. 
 
Prayers in the Ruku Position: 
The Messenger of Allah, peace be upon him, forbade reading Quran in ruku and sujood.Both of these places are places for making dua (prayers). The minimum to complete the ruku is to say “subhana rubbi Al’Atheem” three times, (I reject all imperfections attributed to myLord the Most Great). However, the Messenger of Allah, peace be upon him, would often spend almost as long in ruku and sujood as he did standing and reading Quran. 
 
He would also sometimes pray in ruku: 
“Oh Allah, to You I bow in ruku, and in You I have put my faith and trust, and to You I submit completely. My hearing, sight, mind, and the core of my body are at peace in submitting to You.” 
 
Ibn Malik said, “I stood with the Messenger of Allah, peace be upon him, in prayer. Herecited surat Al-Baqarah. After reading every verse relating to Allah’s mercy he would pauseand make a prayer asking for mercy. After reading every verse relating to Allah’s punishment he would pause and make a prayer asking for protection from Allah’s punishment. Then he made ruku for about as long as he had just been standing. He repeated in ruku, “I reject all imperfections attributed to Allah. Allah has absolute power, absolutecontrol, absolute authority, and total greatness.” 
 
In his ruku and sujood he would sometimes pray: 
“I reject all imperfections attributed to You, Oh my God, and Lord, and by praising Yourgreatness, I affirm this. Oh Allah forgive me.”In his ruku and sujood, he would say: “I worship You who are free from all imperfections, holy and pure, the Lord of the angels and the holy spirit (angel Gabriel).” 
 
Standing up from Ruku: 
When standing up from ruku we say “Sami Allahu Liman Hamida” which means “Allah hears and answers the prayers of those who praise Him.” The Messenger of Allah, peace be upon him, would then say various dua at this point with the theme of praising God. For example:“Oh Allah, our Lord, all praise belongs to You, praise that fills the heavens and the earth andfills whatever You like. You are the most deserving of admiration and honor. The most truthful thing a slave said, and we are all your slaves (meaning we are all God’s property), is: Oh Allah, no one can prevent someone from receiving something that you gave them, and no one can give something to someone that You have prevented them from having. A person with money, power, and greatness in this world has nothing to benefit them against Your absolute power.” 
 
Story:  
Once the Messenger of Allah, peace be upon him, was leading the Muslims in congregation.When he raised himself from ruku he said, “Allah hears and answers the dua of those who praise him.” A man in the congregation said, “Oh our Lord, all praise belongs to You, a lot of praise that is good, blessed, and permanent; Praise as our Lord loves and accepts to be praised.” At the end of the salah, the Messenger of Allah said, “Who said that?” The man said, “I did.” The Messenger of Allah, peace be upon him, said, “I saw about thirty threeangels racing to write down what you said.” (Tirmithi)This story shows that prayers are to be customized so they are yours, and they come from your heart. Otherwise, the Messenger of Allah would have told the man to ask permission before saying a different prayer. 
 
Note: Remember that praise is different from thanks. You thank a person for what they do for you, and you praise a person by recognizing their good qualities whether you get anything from them or not. When you stand up in prayer praising Allah, your focus is onappreciating the greatness of Allah’s attributes whether or not they directly benefit you. For example, when you praise Allah for His great mercy, you can be thinking of a bird and how the bird finds food every day by Allah’s mercy. 
 
Prayers in Sujood Position: 
The Messenger of Allah stayed in sujood about as long as his ruku repeating “subhana rabialalah.” I reject all imperfections attributed to my Lord the Most High.” The point is to humble yourself into recognizing how high above you your creator is. As a result, you are closest to Allah when you are in sujood so it is a good opportunity for making your personal prayers and requests to God. 
 
He would also sometimes pray: 
“Oh Allah, to You I have made sujood. In You I believe and have put my faith. To You I have submitted. I submit myself to the one who created me, gave me form, and gave me hearing and sight. Allah’s name is a blessing in everything, and Allah is the best creator.”“Oh Allah, forgive all my mistake, the small ones, the big ones, from the beginning to theend, the ones made in the open and the ones made in secret.” 
 
“Oh Allah, I seek protection with Your mercy from Your anger, and with Your forgivenessfrom Your punishment. I seek protection with You, Oh Allah, from You holding back Yourguidance from me. Forgive me my deficiency that I cannot praise You as You deserve to be praised, and as You praised Yourself.” 
 
Sitting between two Sujood: 
It is related in Sahih Bukhari that the Messenger of Allah, peace be upon him, would spendabout the same amount of time in sujood, ruku and sitting between the two sujoods. While he was sitting he would say: “Oh Allah, forgive me, have mercy on me, guide me, and bless me.”Sometimes he would just repeat “Oh Allah, forgive me”, and sometimes he would add “Oh Allah, fix my deficiencies, give me good health, and raise me up to higher levels of faith.” 
 
Concluding the Salah: 
There are 4 important elements to concluding the salah: 
1-  The tashahud 
2-  Prayer for the Messenger of Allah, peace be upon him 
3-  Dua before concluding 
4-  The Conclusion 
 
The Tashahud (testimony): 
There are several variations of the tashahud that are authentically attributed to the Messengerof Allah, peace be upon him. All of these variations are very similar in meaning: 
 
“The attributes of permanence, perfection, and true greatness belong to Allah, along with allmy prayers and good deeds. Oh Messenger of Allah, may Allah give you peace and protection from all harm and may you receive Allah’s mercy and blessings. May Allah’speace and protection be with me and with all good people who worship God. I am a witnessand I testify that there is no god deserving of worship except the one true god Allah, and Iam a witness and I testify that Muhammad is Allah’s slave and Messenger.” 
 
Prayer for the Messenger of Allah, peace be upon him: 
This prayer has many variations, some of which are longer than others. Here is one:“Oh Allah, give Your mercy to Muhammad and to the family of Muhammad as you were merciful to Ibraheem and the family of Ibraheem, and bless Muhammad and the family of Muhammad as you blessed Ibraheem and the family of Ibraheem. Oh Allah, out ofeverything that exists, You are deserving of all praise, and recognition of your greatness.” 
 
In this prayer we are asking Allah to give His mercy and blessing to Prophet Muhammad, peace be upon him. This is by having him honored in this world with the spread of his message and honored in the next by allowing him to lead his followers into Paradise. This prayer makes the connection back to Prophet Ibraheem, because he was blessed with the honor of having many prophets and generations of Muslims that descended from him. 
 
Dua before concluding: 
The Prophet Muhammad, peace be upon him, instructed that we can make any dua we want 
before concluding our salah. In particular the Messenger of Allah, peace be upon him,encouraged us to make a dua asking Allah’s protection from four things: from the punishment of Hell, from the punishment of the grave, from the tests of life and death, andfrom the harm of the anti-Christ.He would also sometimes prayer: 
“O Allah, please give me Paradise and I seek your protection from Hell.” 
“O Allah protect me from making small sins and from debt.”Note: A man commented to the Messenger of Allah, peace be upon him, that he was alwaysasking for protection from debt. The Messenger of Allah, peace be upon him, said, “When a man has a lot of debt, he starts to lie when he speaks –to make excuses- and he breakspromises.” (Abu Dawood). 
 
The Conclusion: 
When we conclude our salah we say, “As-salaam al-aikum wa-rahmatu Allah” (May youhave peace and Allah’s mercy) as we turn our heads to the right and to the left. The prayer is a visit with God. Now in concluding the visit, there is an acknowledgement of the angels tasked with writing our good deeds and bad deeds as we are about to get up and go about our regular activities. So we are not to forget our obligations to our creator as we go about the rest of our day. 
 
May Allah accept our Salah and join us in Paradise. 
Ameen 
 
Source: <a href="https://plainenglishquran.com/Dua_in_Salah_Made_Easy.html" target="_blank">https://plainenglishquran.com/Dua_in_Salah_Made_Easy.html</a> </div>

Dua in Salah Made Easy - translation of prophetic dua for various points in Salah

Informal prayers (dua) can be made in any language. While reading the Quran and the minimum ritual requirements of formal prayers (Salah...

Friday, February 26, 2016

Hijab a form of ‘passive terrorism,’ says US Air Force paper

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A US Air Force policy paper alleges that the hijab Muslim women wear as part of their religion represents a type of “passive terrorism.”

Titled Countering Violent Extremism: Scientific Methods & Strategies, the publication has dedicated a chapter to unsubstantiated theories of radicalization, with scholarly merited articles written by academics and researchers in the field of counterterrorism, the Intercept reported Tuesday. 
 
One of the articles has set forth a number of bizarre solutions to overcome terrorism.

It claims that “hijab contribute[s] to the idea of passive terrorism” and represents an implicit refusal to “speak against or actively resist terrorism.” However, its authors never make it clear how they have reached that conclusion.

The article also argues that addressing the lack of sexual activity among young men is key to reducing support for militant groups.

The strange assertions have drawn criticism from terrorism experts and academic figures, who dismiss them as baseless. 
 
“This characterization of the hijab demonizes millions of women whose reasons for covering have nothing to do with the advocacy of political violence,” says Arun Kundnani, a lecturer on terrorism studies at New York University.

He said the paper’s theories of terrorism are not “genuine” and are rather a poor effort “to supply national security agencies with bogus surveillance rubrics.” 
 
Amarnath Amarasingam, a fellow at George Washington University’s Program on Extremism, also rejected the theories.

“There is virtually no evidence that sexual deprivation is somehow a cause of radicalization, or suicide attacks,” he said.

Ingrid Mattson, a professor of Islamic Studies at the University of Western Ontario, pointed out to the diverse array of women who choose to wear hijab, citing 2014 Nobel Peace Prize recipient Malala Yousafzai as an example.

Yousafzai was the subject of a Taliban assassination attempt in northwest Pakistan after campaigning for women’s rights. 
 
The policy paper, first published in 2011, was reissued by the Air Force last summer, after President Barack Obama announced his national counter-extremism strategy. The revised copy was published online this January, by Public Intelligence, an open source research website. 
 
Sources: 
<a href="http://www.presstv.ir/Detail/2016/02/24/452147/USAF-Hijab-Extremism" target="_blank">http://www.presstv.ir/Detail/2016/02/24/452147/USAF-Hijab-Extremism</a>

<a href="http://news.yahoo.com/6-women-terrorists-wearing-hijab-202300514.html" target="_blank">http://news.yahoo.com/6-women-terrorists-wearing-hijab-202300514.html</a>

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Hijab a form of ‘passive terrorism,’ says US Air Force paper

A US Air Force policy paper alleges that the hijab Muslim women wear as part of their religion represents a type of “passive terrorism.”...

Friday, February 26, 2016