Spiritual Discussions For The Treatment of Anger - Part 3 of 3

PRECRIPTION FOR REMOVING ANGER

Sheikh 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 apologise 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 Allah SWT if He were to punish us for our wrong doings? Would we not like that Allah 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 Allah. Yet, what is Allah's treatment towards us? Time and again Allah has spared us through His benevolence and tolerance; if Allah so wishes, He could destroy us now! Allah is so kind and tolerant towards us, we are dependant on His forgiveness always, then why should we not forgive that person?

Sheikh 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 the face of this 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?"


SPECIFIC PRESCRIPTIONS BY THE USE OF ZIKR

By reciting the following wazifah, one's anger will decrease:

As a prescription, we may read the whole 'Bismillah ....' twenty one times after every Solat and blow over oneself. Recite 'Bismillah ....' three times and blow into food and water before eating or drinking. InshaAllah, 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 wazifah, 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 Salaam" 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 Mughni", and Allah will bless him with wealth. Similar are the effects of "Ya Rahman" and "Ya Rahim". Recite "Ya Allah, Ya Rahman, Ya Rahim" 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 mind. Nowadays, people are weak. Thus by too much of wazifah reading, some people have even become insane. Therefore, we should not read any wazifah more than can be tolerated, and also take advice in this matter from a spiritual guide. If one cannot manage to read 'Bismillah...' 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.

Also recite 'Ya Ar Hamar Rahimiin' 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 Salawat to Rasulullah SAW at the beginning, then recite 'Ya Ar Hamar Rahimin' five hundred times, and read Salawat at the end again. InshaAllah, one's problems will end.

It is narrated in one Hadith that when a person says 'Ya Ar Hamar Rahimin", Allah sends an angel to the reciter, to ask what he wants, as Allah's special mercies are directed upon him. Thus, by reading this wazifah, one's anger also cools down, while worldly tasks too get accomplished at the same time. If one cannot read it five hundred times, then 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 once 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. Some scholarly elders have also prescribed the recitals of "Wal Kazimeenal Ghaiz" 7 times and blow it in water. Drink this water for cooling one's anger. The reading of Salawat is also very beneficial against anger. At the time of anger, one should recite "Audzubillah" in full.

Similarly, "La Hawla Wala Quwwata Illa Billah" too has a special effect. By reading it in abundance, one attains Taufiq (ability) to make Amal (performance of good deeds). The words "La Hawla" mean that there is no power to stay away from sins, and "Wala Quwwata" means that there is no power to do good. "Illa Billah" means, except with the help of Allah. Thus, by reciting this wazifah, one attains the treasure of Taufiq, for it is a treasure from the treasures of Jannah.


THE BLESSINGS OF RECITING "LA HAWLA QUWWATA ILLA BILLAH"

The Muhaddithin have written in the commentary of "La Hawla Quwwata" that by means of its recitation, one attains the Taufiq 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 "La Hawla". If perchance one feels an urge towards sinning, one should immediately recite "La Hawla Wala Quwwata Illa Billah". 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 Allah 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 Allah is that they go through some difficulties themselves but refrain from causing difficulties to others. Who are the pious servants of Allah (the Abrars)? They are those who would not even harm an ant, and when they witness the disobedience of Allah 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!


RAZZAQ

A thought had once come to the mind of the Prophet Musa AS as to how does Allah SWT sustain His creation. Allah SWT commanded the Prophet Musa AS to strike his stick upon a rock. The rock broke into two and from within - 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. When the insect emerged from the rock, it was reciting a wazifah which meant, "purity belongs to Allah who is watching me and who knows my place of living. He remembers me and does not forget to sustain me". Here Allah SWT was showing the Prophet Musa AS how He sustains His creation. The above incident is recorded in the commentary of the verse "Wa maa min daabatin," in the treatise - Ruhul Ma'ani by Allamah Alusi RA.

On another occassion, once Musa AS's lamb ran away from the flock. Musa AS ran behind it for miles in order to catch it, and in the process, he 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. The Prophet Musa 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 Musa, at least you should have pitied yourself. Why did you put yourself into so much trouble?" Before removing the thorns from his own feet, Musa 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.

The above incident took place before the Prophet Musa AS was given Prophethood. 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 the Prophet Musa AS showed no sign of anger; but instead he showed great mercy for the weak creation of Allah Ta'ala. Imam Fakhrudin Razi RA writes that the Angels said to Allah: "O Allah! This person is worthy of becoming a Prophet because of his qualities of tolerance and patience. O Allah! do make him a Prophet."

Allah Ta'ala replied to the Angels: "I have already chosen him to be my Prophet." Those from whom Allah 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 masjid, once entered the masjid and began to urinate inside it. The Sahabah RA ran to stop him, but Rasulullah SAW stopped them, saying that they should let him first finish. When he had finished, Rasullullah SAW called him and spoke to him most kindly, explaining that mosques are for the performance of Solat, the Zikr of Allah, the Tilawat of the Qur'an, and as such they should be kept clean. It is bad to dirty or pollute places of worship. Nabi SAW then told the Sahabah RA to bring a bucket of water, throw it over the urine and wash the place.


TOLERANCE

Saiyidina Umar Al-Khattab RA was a caliph 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 (Amirul Mu'mineen). This is all due to the blessings of the chief of the Ambiyaa - Muhammadr Rasulullah SAW. 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 Kuffar. I now honour even a Muslim of low birth and lineage.


HUMILITY

Bilal bin Rabah RA was a negro slave, and of very dark complexion, but Saiyidina Umar RA used to call him: "O my chief Bilal! Just imagine, an individual from the leaders of the Quraish, a respectable and beloved wazir (minister) of the Prophet SAW is addressing a negro slave as "O my chief!"

Rasulullah SAWs two wazirs were such that he (SAW) sought advice from them even in the late hours of the night. They were Saiyidina Abu Bakr RA and Saiyidina Umar RA. One day, by mistake, Umar RA said to Bilal RA: "You are dark complexioned." Umar RA immediately realised his mistake and was extremely sorry for uttering such words. He lied down on the ground and asked Bilal RA to walk on his body so that his mistake can be forgiven on the Day of Qiyamah.

Bilal bin Rabah RA refused to walk on his body, saying: "You are beloved to Allah's Nabi SAW and are also his father-in-law. Your daughter is the wife of Nabi SAW and the mother of the Ummah. How can I place my feet on your sacred body? I have forgiven you for the sake of Allah."

Once during the days of his Caliphate, a thought came to Saiyidina Umar RA that he was the Caliph of the Muslims. This was not pride, but just a thought, yet being perturbed at this thought, 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 Khalifah - Umar Al-Faruq RA. Why did Saiyidina Umar RA 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. We are relating these incidents concerning anger just to display the signs of the accepted servants of Allah. They were such that if they committed a mistake, they would immediately ask for forgiveness and would not hesitate in resorting to Istighfaar and repentance. If Istighfaar is beneficial to the Kuffar even, then why will it not benefit the Muslims. When the Kuffar used to make Tawaf, they used to say: "O Allah, forgive us", upon which Allah revealed an Ayat in the Qur'an, concerning the Kuffar: "O Nabi! Until you are in the midst of the Kuffar, I will not punish them". Another Ayat says: "Allah will not punish them as long as they make Istighfaar". Sheikh Thanwi RA explains the commentary of this Ayat in his treatise - Bayanul Qur'an:

"These glad tidings for the Kuffar only pertain to this world. No punishment will come upon them as long as they repent (make Istighfaar) - but they will have no salvation in the Hereafter because of not having Imaan."

Saiyidina Ali ibn Abi Talib RA said:

"O Muslims, O Companions of Rasullullah SAW and the Tabi'in - Listen! In this verse Allah Ta'ala has sent two means of safety from His punishment. The first one has already left us i.e. Rasullullah SAW, while the second cause of safety is still with us, which is Istighfaar (Taubah).
If you seek forgiveness from Allah and cry unto Him, then you will surely be saved from His punishment. Whoever commits a sin, should immediately perform two Raka'ats of Solat-ul-Taubah and repent sincerely i.e. make Istighfaar, for it becomes Haraam for the Fire of Jahannam to burn those parts that have been touched by one's tears of repentance. Allah Ta'ala 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 Allah, and if we have not fulfilled the rights of His servants then we should ask pardon of them. In terms of rights of wealth, it will be of no use asking Allah's forgiveness when we have usurped the wealth of His servants. 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 Judgement. 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 we should 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 against the eyes, by keeping them under control. We may say to our eyes quite firmly that we will certainly not allow them to look at any forbidden thing. We should make this intention solely for the sake of Allah. At the time of Jihad, one may use one's anger when confronting the enemy. We should seek advice from our pious elders on the beneficial use of anger. Let us also remind ourselves that the best way of reforming the Nafs (Self) is to connect oneself to a pious, Allah-fearing person. We should keep informing the person 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. InshaAllah.

Spiritual Discussions For The Treatment of Anger - Part 2 of 3

QARAMAH (MIRACLES)



Through this self-training, many have attained miracles, and miracles of the Awliya (friends of Allah) are true.



It is important for us not to deny the miracles performed by the Awliya (friends of Allah), as this will lead one to Kufr. Nevertheless, it is important for us to engrave this in our mind that the Awliya cannot perform these miracles of their own accord; but they only take place by the will and permission of Allah SWT.



Qaramah (Miracles) is not the doing of the creation, but is exclusively the work of the Creator.



Imam Bukhari RA has explained that Rasulullah SAW said: (mafhum)


A pious servant of Allah among the Bani Israel once asked a man to lend him a thousand coins. That man asked the saint to bring a witness to which he replied, "Allah 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, "Allah 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 Allah, he made du'a: "O Allah! 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 person 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 man also arrived, after finding another 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 man went back very happy, thanking Allah for this miracle.


REQUISITES & NON-REQUISITES FOR PIETY

Although miracles of the Awliya 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 Shari'ah and abidance to the Sunnah is absolutely essential. Even chastity is not a requisite, that a wali will never sin. Yes, this is a requisite for Prophethood! A wali can become weak and get involved in sin, but to remain a wali, there is a condition that he repents and asks forgiveness from Allah.

A person lived in the company of Junaid Baghdadi RA for ten years but did not see any miracle taking place at his hands e.g. flying in the air or walking on water etc. Disappointed, he decided to go away, explaining his reason to Junaid RA. Junaid RA asked him if he (the person) had ever seen him (Junaid RA) doing any action against the Sunnah or Shari'ah in those ten years. The man replied in the negative. Upon this Junaid Baghdadi 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?"

Mulla Ali Qari RA writes:

"Steadfastness upon the Sunnah and Shari'ah is more virtuous than a thousand miracles."

Thus, returning to the main topic of discussion, thus by controlling one's anger and tolerating the harm which comes to one from the creation, many pious people have attained the blessings of miracles.

Shah Abul Hasan Khirqani 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 Khurasan went to Kharqan to take the Bai'ah (pledge) at Sheikh Khirqani RA's hands. When Khirqani RA'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 Hawla Walaa Quwwata Illa Billah" - and said:

"Who in this world can know the condition of this man 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 Sheikh, and not form any wrong opinion about the Sheikh as his wife was an ill-tempered woman.

When he reached the jungle, sure enough, there was Sheikh Abul Hasan Khirqani RA seated on the lion's back.

Sheikh Jalaluddin Rumi RA says that through Kashf (divine inspiration), it transpired to Sheikh Khirqani RA that this person had heard his wife's bitter talks and was grieved. Sheikh Khirqani RA laughed and asked what was the matter.

That man replied:

"Sir, your wife is a very bad-tempered woman, why did you marry her?"

Sheikh Khirqani RA replied:

"The miracle which you see in front of you i.e. sitting 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 Sheikh Jalaluddin Rumi 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 Allah, that when He blesses one with a gift, He does so after training of the self. This self-training is called Islahi Nafs.

After bringing Imaan upon oneself, to remain firm on it is called steadfastness, as is stated in the Qur'an. There are many who remain Awliya for one moment, and the next moment they turn into devils. For a few days they are like Angels, but when the Nafs (Self) overpowers them, then they become like devils. Whenever anger overpowers them, they do not think who they are and who is their Allah. Then upon absorbing the storm of anger they even forget, that a little while ago they were making Tilawat (reading the Qur'an), last night they performed Tahajjud and even read Solat-ul-Dhuha today. In anger, these people change into Shaytaan, say whatever they want to say, and even start becoming violent.

Why is such a person called a Shaytaan?

The reason is because Shaytaan is created from fire and it is stated in one Hadith that anger is also created from fire.


THE CONDITION OF AN ANGRY PERSON

Allamah Alusi RA quotes one Hadith in Ruhul Ma'ani:

"Save yourself from anger, because it is a flame of fire which burns the heart of the son of Adam."

Rasulullah SAW 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 Allah and the Shari'ah in anger, and became Kafirs, just like that!

May Allah SWT save us. Ameen.

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 his Nabi and the bondsman fights with Allah!

Through this dangerous illness, one is deprived of his venerable elders' kindness. One who respects his elders will be rewarded by their kindness. May Allah SWT bless us with the Taufîq to fully submit to our elders, and to tolerate whatever they tell us.

There are many incidents that took place where, because of anger, homes have been broken up.

Brothers and sisters;

Anger is very serious and dangerou , therefore we must never hesitate to remedy it.

Let us 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 Talaq! Talaq! Talaq!"

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.

Therefore, reformation of the Nafs (Self) is of utmost importance, for one's success - in this world and the Hereafter.


COMPANIONSHIP OF THE PIOUS

Many people believe that one can be reformed merely by reading some good books. If this was truly the case then there would be no need for Allah SWT to send Messengers AS to the people. We must always remember that the reason why Allah SWT send Prophets AS and Rasuls AS to people was solely for their guidance and reformation by means of cleansing and purifying their hearts. Therefore, first the Nabi AS 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 Allah, the people of Allah are created.

In the commentary for Surah Al-Fatihah in Ma'riful Qur'an, Mufti Muhammed Shafi'i RA has written:

"To understand the Book of Allah, 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 it may be attained from the bosoms of their disciples.

Therefore brothers and sister - 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 our 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 Allah 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.


INTRODUCTORY BASIC REMEDY

Let us now discuss on the basic formula for the removing anger:

Whenever we get angry, we should immediately recite:

"A'udzubillahi Minash Shaytaanir Rajîim"

- and move away from the person who is the cause of your anger. If possible, we should go and make wudhu and perform two raka'ats of Solat and then proceed with du'a. Our elders have also prescribed drinking water, because water is - in a way, a cure for anger. When a fire breaks out, water is used to extinguish it. During anger, if we are standing at that time, then we should sit down, and if we are sitting down, then we should lie down. In this way, we are getting further away from taking revenge. If we are standing, then it will be easy to run towards the person for taking revenge. Using water will cool one's temper.

After that, we should think of Allah's punishments. Allah has more power over ourselves than what we have over that person we are angry with. Just as we are angry with someone today, then what if Allah Ta'ala becomes angry with us and has to punish us, then what will we do? Let us think of Allah, His power and His punishment. When an angry person does not think of these things, it proves that he/she has become ensnared in the clutches of Shaytaan. In such conditions, it does not matter as to whether he is a Sufi, a Scholar, a Sayyid or a Da'ie.

How can it be possible for a Mu'min to not remember Allah at the time of his/her own anger? In the state of anger, one should think of his position as a servant of his Master, Allah Most High, who is watching him/her. We are always hopeful of Allah's mercy upon us, and wish that Allah will forgive our faults on the day of Qiyamah, 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.

Allamah Abul Qasim Qushairy RA says:

"A friend of Allah 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/she be hopeful of the mercy of Allah upon himself/herself? Therefore Allah 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/she should not lose hope. After one's anger has subsided, he/she should hasten to make amends.

The Warning Against Speaking Ill Of Pious Predecessors

In a time and age where respect is regarded as a thing of the past, we see that many religions have begun to dishonour and disrespect their own pious predecessors. Our concern is not with them, but that this desease has entered into the hearts of Muslims also.

Many people in this day and age have come out and spoken ill against our pious elders. Many a time, these people have no knowledge of the person or the reason as to why they are saying so-and-so about that particular person. Let us look in the traditions of the Holy Prophet Muhammad SAW as to what has been said about those people who do such a thing.

There is this narration about the experience of Imam Malik RA. Once in Madinah, all the scholars were gathered and the same question was posed to all of them. The question which was asked was - "which sin is the most grave in the Holy Qur'an and holds the most punishment?". All the scholars replied by saying that it was killing a Muslim with intent. The reason for this being that the punishment against killing a Muslim is the most severe.

Allah SWT says:

"And whoever kills a Believer intentionally, his recompense is Hell to abide therein, and the wrath and the curse of Allah are upon him, and a great punishment is prepared for him."

This means that he will remain in Hell for eternity and Allah's anger and curse are on him, but when this question was posed to the Great Imam, he replied:

"To me, the most severe punishment is in the verse where Allah himself declares war against that person who eats interest."

When Allah himself declares war against an individual, then who can save him. The point to be made here is that - the reason Imam Malik chose this was because of the fact that Allah SWT Himself declares war on such a person.

On similar grounds, the Prophet Muhammad SAW mentions in a Hadith that (mafhum):

"Whomsoever has enmity towards a friend of mine (SAW), the Lord (Allah declares war against such a person."

Hence, now it has become apparent that the dishonouring of the pious is a great sin in the eyes of Allah SWT. Many a time, in the Qur'an, and in the Hadith, many stories are mentioned where a certain tribe had dishonoured their Prophet AS, and then these tribes then faced the wrath of Allah.

In the case of our Pious Predecessors, one story is worth mentioning here.

Once, the Great Imam Abu Hanifah RA was on his way home from the masjid, when a man started taunting him. Imam Abu Hanifah RA bore this with much patience. When they were near his home, the man provocatively asked for Imam Abu Hanifah RA's mother's hand in marriage.

The Imam with much patience and etiquette replied:

"Wait here, I will go inside and ask her."

When Imam Abu Hanifah RA went inside and came back to answer, he found the man dead at the front door step.

So thus, brothers and sisters, before opening our mouths, we should think what we are saying and who we are taking about. Are we ready to go to war against the lLrd of the Worlds?

The Prophet Muhammad SAW has given as a very simple and compact advice (mafhum):

"Use your tongue to speak good; otherwise be quiet."

Causes Of Disunity

One of the issues covered in Surah Al-Hujarat in the Qur'an is that of the harmony and brotherhood that Allah has created amongst the Believers. We are given an explanation of how this brotherhood is to be maintained, cultivated and nurtured and thus developed to its full potential. We are taught how to achieve this by way of an explanation of the diseases that can cause friction and disunity amongst the Believers and thus need to be avoided. We are also given the remedies for such ailments and shown what can be achieved by their application.

The verses of the above surah carry such importance and depth of meaning that if every Muslim was to memorise these verses (with the correct understanding) and be mindful of them everyday, they - through the application of these verses - would surely begin to love the Believers for the sake of Allah and themselves develop a character that would be loveable to all.

In this Surah Allah reminds us that the - "Believers are brothers amongst themselves" - and therefore we must strengthen this brotherhood, and reconcile ourselves. To achieve this we are told to "Fear Allah (so) that He may have Mercy upon you" for indeed the fear of Allah is the most basic and essential ingredient in the creation of brotherhood and solidarity.

Once a person develops Taqwa and has the Fear of Allah in public and in secret, in the company of others, as well as in solitude, then he will - InshaAllah, move one step closer to sincerely loving his fellow Muslims and being loved by them. This can only be achieved, though, if the Fear of Allah is truly present in the individual.

This leads us to a very important question, what is Taqwa?

Saiyidina Ali ibn Abi Talib RA defined Taqwa as being the -

"Fear of Jaleel (Allah), acting upon the Tanzeel (Qur'an), being content with Qaleel (little), and preparing for the day of Raheel (journeying from this world)."

Therefore, in the words of Saiyidina Ali RA, Taqwa consists of the following four things which, if embedded in the character of a Muslim would include him in the group of Muttaqeen:

1. The Fear of Allah
2. Acting upon the Qur'an. This would mean being observant of all the Laws of the Qur'an and the Ahadith, and acting upon the Shari'ah in its entirety.
3. Being content with whatever Allah has decreed as one's share in life, even though it may apparently be meagre.
4. Preparing properly for death and the ensuing journey of the Hereafter.

It should be understood that the harmony and unity that every soul cries out for can only be achieved by following the guidelines revealed by Allah. Ignoring these guidelines and attempting to forge our own way in achieving harmony will leave our concerns as empty slogans and cries for help, and never lead to our ambitions for brotherhood being realised. The issues mentioned in this Surah cover some of the greatest and most important aspects of Islam such as Huquqal Ibad (the rights of fellow Muslims and other human beings), which sadly the Ummah is very neglectful of in this day and age. As Muslims we need to be mindful of these Huquq and remember that on the Day of Judgement a person's reckoning will not be complete until his account with his fellow Muslims is cleared. If he has failed to fulfil his duties towards his fellow Muslims and neglected their rights - then acts of worship alone, no matter how excessive and great in number, will not be sufficient to secure his salvation.

This can be clearly understood from the following Hadith:

Abu Hurairah RA reports that the Prophet SAW asked the Sahabah:

"Do you know who is the destitute?"

They replied:

"The destitute amongst us is he who has, no money or possessions."

The Prophet SAW replied:

"The destitute of my Ummah on the Day of Judgement will be one who will come with prayers, fasts, and zakat. But he will come having abused this person, slandered that person, unlawfully consumed the wealth of such a person, shed the blood of such a person, and having hit such a person. This (wronged) person will be compensated from his good deeds and the other (wronged) person will also be given from his good deeds. If the good deeds of the wrong doer expire before what is due upon him is repaid, then the sins of the wronged people will be taken from them and thrown upon him and then he shall be thrown into the fire." (Riwayat Muslim)


Thus we need to take great care - not to neglect the rights of our Muslim brothers and fellow human beings, otherwise on the Day of Judgement our good deeds will be of no avail if we have violated the rights of others. Nothing we do, good or bad, should ever be considered insignificant.


Jabir bin Abdullah RA narrates that the Prophet SAW said:

"Every good deed is Sadaqah (an act of charity). Indeed it is a good deed to meet your brother with a pleasant face and to pour water from your pail into his pot." (Riwayat Tirmidhi)


Abu Hurairah RA reports that the Prophet SAW said:

"Indeed a servant speaks a word (which is pleasing to Allah) to which he pays no attention and for which Allah elevates him many grades. And indeed the servant speaks a word (which is displeasing to Allah) to which he pays no attention and for which he shall fall into Jahannam." (Bukhari)

The importance of the rights of others is further elucidated by the fact that often when the Prophet Muhammad SAW was informed of someone's funeral, he would ask if that Muslim had any outstanding debts and whether arrangements had been made to repay them. The Prophet SAW would proceed to offer the deceased's funeral prayer only after this question had been successfully answered. On one occasion he declined to offer the funeral prayer over a person who still had outstanding debts, simply telling the Sahabah to pray themselves. This was done to serve as an admonition and a lesson to the rest of the Ummah on the understanding that this person had neglected the rights of another.


Salamah bin Al-Akwa' RA reports:

"We were seated with the Prophet (SAW) when a funeral was brought and the people requested him to pray over it.

He (the Prophet SAW) asked:

"Does the deceased have any outstanding debts?"

They replied:

"No."

He (the Prophet SAW) asked:

"Has he left any wealth?"

They replied:

"No."

The Prophet (SAW) offered the funeral prayer over the deceased.

Then another funeral was brought.

They requested:

"Oh Prophet of Allah (SAW) pray over it."

He (the Prophet SAW) asked:

"Does he have any outstanding debts?"

They replied:

"Yes."

He (the Prophet SAW) asked:

"Has he left any wealth?"

They replied:

"Three dinars."

The Prophet (SAW) then offered the funeral prayer over the deceased.

Then a third funeral was brought and they said:

"(Oh Prophet of Allah SAW) Pray over it."

He (the Prophet SAW) asked:

"Does the deceased have any outstanding debts?"

They replied:

"Three dinars."

He (the Prophet SAW) said:

"Pray over your companion."

Abu Qatadah RA said:

"Pray over him Oh Prophet of Allah and I shall bear the burden of his debt."

The Prophet (SAW) then offered the funeral prayer over him." (Riwayat Bukhari)


Even more sacred, honoured and sanctified than the wealth of Muslim are his honour, dignity and respect. When these are neglected and abused, then the person guilty of this sin will be even more forsaken on the Day of Judgement than one who does not clear his debts with his fellow Muslim. These issues have been explained in great detail in the Ahadith of the Prophet SAW. Our Imaan will only be complete when we take these Ahadith into account and fulfil the rights of others as well as the rights of Allah. Our relationship with our fellow Muslims should not be limited to the simple fulfilment of their rights but should transcend even that stage to the level of desiring for them that which we desire for ourselves.

Anas bin Malik RA reports that the Prophet SAW said:

"None of you will believe until he loves for his brother that which he loves for himself." (Riwayat Bukhari)

One of the greatest causes of friction and conflict is our lack of respect for one another. We hold others in contempt and are very easily incited to ridicule those whom we so wrongly consider to be less privileged and beneath us.

Allah SWT says in the Qur'an:

"O you who believe! Let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they." (Surah 49: Ayat 11)


Here it is worth noting that although in many parts of the Qur'an Allah addresses the Believers in general, in these verses Allah addresses the men and then the women again separately. This is to emphasise the gravity of this sin, as it is so rampant amongst Muslims, both men and women. We must also understand in relation to the above verse that this laughing and mocking can be in the form of deed, word or even by sign. Although we may explain away our jokes and jibes and protest that our words and actions of jest are merely innocent, we often fall into the prohibition of this verse.

It is reported that Abdullah ibn Mas'ud RA said:

"Calamities hinge on words. I fear mocking a dog lest I be turned into a dog."

How many of us can say with a surety that we do not, or have not, ridiculed another Muslim in any manner?


Once Ummul Mu'mineen Aishah RA said to the Prophet SAW:

"Safiyyah is a woman who is… (like this)."

She then motioned with her hands indicating that she was short.

The Prophet SAW said:

"Indeed you have said a word which if mixed with the water of the ocean it would dilute it." (Riwayat Abu Dawud)


After addressing the evil of mockery, Allah draws our attention to another common disease that is a major factor in breeding strife and discord amongst the Believers.

Allah SWT says in the Qur'an:

"Nor defame yourselves." (Surah 49: Ayat 11)

Allah SWT also says in the Qur'an:

"Woe to every slanderer, defamer." (Surah 104: Ayat 1)


In the abvoe ayat, Allah Almighty says, "Nor defame yourselves" instead of "Nor defame one another" because in reality a person who defames another is actually defaming himself. The Believers are a united body and make up the Ummah only as a collection of individuals. Attacks upon the personal character of a single person will reflect adversely on the integrity of the Ummah as a whole. Our taunts and abuse may only appear to hurt another individual Muslim, but ultimately the sin, the crime, the guilt and the detrimental consequences of this defamation will affect us all. Our persistence in observing the faults of one another is also major obstacle in the way of achieving harmony and brotherhood, for it makes us arrogant and contemptuous of others. At times we may even openly deride and taunt one another because of these misdeeds, failing to realise that we can fall into the same error unless Allah protects us.


Mu'adh bin Jabal RA narrates that the Prophet SAW said:

"One who taunts his brother for a sin will not die until he himself commits it." (Riwayat Tirmidhi)

Addressing one another with correct names in a mutually respectful and decent manner is also conducive to attaining harmony and strengthening the bonds of Muslim brotherhood. Discourteous titles not only offend and create resentment in the hearts of those at whom they are directed, but are also considered a grave sin in the Shari'ah.

Allah SWT says in the Qur'an:

"Nor insult one another by nicknames." (Surah 49: Ayat 11)

Adopting a good name for oneself and for one's children is also very important, for everyone will not only be remembered by these names in this world but will also be called by them on the Day of Judgement.


Abu Darda RA narrates that the Prophet SAW said:

"On the Day of Judgement you will be called out by your names and the names of your forefathers. Therefore, make good your names." (Abu Dawud)

After Allah has blessed us with Imaan and enabled us to worship Him, it is extremely shameful on our part, and calamitous for us to court evil by ignoring the aforementioned commandments of Allah and to engage in mockery, ridicule, defamation, and mutual abuse through offensive names.

Allah says in the Qur'an:

"Bad is the name of evil after faith, and those who do not turn in repentance are evil-doers." (Surah 49: Ayat 11)

The verses of the surah now begin to focus our attention on the topic of suspicion, about which Allah says:

"Oh Believers abstain from suspicion, for indeed much suspicion is a sin. And spy not." (Surah 49: Ayat 12)

Unfortunately this disease is another prevalent evil of today. We merely hear someone say something or see them do something and immediately jump to conclusions, giving the words or actions an unfavourable interpretation. We must learn to avoid suspicion about everything related to another Believer: his actions, words and statements, his beliefs and Aqidah, his character and manners, in his social and financial affairs and in his private and public life.

Saiyidina Umar ibn Al-Khattab RA is reported to have said:

"Do not think anything but good about a word uttered by your Believing brother as long as you can find a good interpretation for it."

No one should ever be suspicious of or entertain an unfavourable opinion about someone as this is part of the dignity of a Muslim that is more sacred than the Ka'abah itself.

Abdullah ibn Umar RA says:

"I saw the Prophet (SAW) performing Tawaf around the Ka'abah and saying:

"How pure you are! And how pure is your fragrance! How great you are! And how great is your sanctity! By He in whose hands lies the soul of Muhammad, the sanctity of a Believer is greater with Allah than even your sanctity. (The sanctity) of his wealth, his blood, and that we think nothing of him but good." " (Riwayat Ibn Majah)


It is these very suspicions that a person harbours in his heart which lead him to probe further, adding lies to speculation and eventually spread rumours concerning others. The Qur'an forbids investigation of this kind, i.e. engaging in gossip and making unnecessary inquiries about the personal and social affairs of others that are of no concern. Needlessly pre-occupying oneself with such matters creates a temperament that relishes backbiting, slander and gossip, and makes one explore and search for faults and shortcomings in others.


Abu Hurairah RA narrates that the Prophet SAW said:

"Beware of suspicion, for indeed suspicion is the greatest lie. Do not spy or eavesdrop. Do not fall into rivalry and do not envy, hate or turn away from one another. Be the servants of Allah, as brothers." (Riwayat Malik)


Abu Barzah Al-Aslami RA reports that the Prophet SAW said:

"Oh assembly of those who have believed with their tongues but Imaan has not yet entered their hearts! Do not backbite the Muslims and do not search for their faults, for he who searches for the faults of others, Allah will seek out his faults, and whoever's faults Allah seeks out Allah will disgrace him in his own home." (Riwayat Abu Dawud)

Backbiting is an evil of many ill dimensions and adverse consequences. Sadly, it has become embedded in our character and we often fail to recognise it as a sin. We try to explain it away and justify it as being "truth that has to be revealed" or "an earnest discussion of the facts", or even "have the courage to say it to the person directly so there is nothing wrong with saying it now".

Abu Hurairah RA narrates that the Prophet SAW asked (his Companions RA):

"Do you know what is backbiting?"

They replied:

"Allah and his Prophet know best."

He (SAW) said:

"You saying something about your brother that he dislikes."

Someone asked:

"How about if what I say is the truth about my brother?"

The Prophet (SAW) replied:

"If what you say is the truth about him then you have backbited him. If it is not the truth about him then you have slandered him." (Riwayat Muslim)

We have become so accustomed to backbiting that without it our conversations and meetings feel void and incomplete. It has become the nourishment and fruit of our gatherings. We satisfy our mental and emotional hunger and quench our thirst for gossip, rumour, and meaningless prattle with the flesh and blood of our fellow Muslims. How can we abstain from the consumption of pork and alcohol, but have no hesitation in devouring the flesh of our Muslim brothers?

Allah SWT says in the Qur'an:

"And do not backbite one another. Would any of you love to eat the flesh of your dead brother? You would abhor it! Therefore fear Allah. Indeed Allah is Oft returning, Merciful." (Surah 49: Ayat 12)

The gravity of this sin is highlighted in a great number of Ahadith.

It is related that once a person came to the Prophet of Allah SAW to confess his sin of adultery. The Prophet turned away from him a number of times but he insisted on confessing.

Finally the Prophet SAW asked him:

"What do you seek through this confession?"

The person replied:

"I would like you to purify me."

After asking him a number of further questions to confirm his confession the Prophet SAW ordered him to be stoned to death.

The Prophet then heard a person say to another:

"Do you not see this individual whose sin was concealed by Allah but his soul did not leave him be (i.e. he revealed his sin himself) until he was stoned like the stoning of a dog."

The Prophet SAW then travelled onwards until he came across the carcass of a donkey. He enquired about the two people who had conversed earlier and said to them:

"Dismount and eat of the carcass of this donkey."

They replied:

"May Allah forgive you, Oh Messenger of Allah. Can this be eaten?"

The Prophet SAW said:

"What you consumed of your brother a short while ago was a worse devouring than this. I swear by Him in whose hands rests my soul, he is now diving into the streams of Paradise." (Narrated by Abu Ya'laa Al-Mawsili in his Musnad)


Anas bin Malik RA narrates that the Prophet SAW said:

"When I was taken up (in Mi'raj) I passed by a group of people who had nails of copper and who were clawing at their faces and bosoms. I asked, "Oh Jibril! Who are these people?" He replied, "These are the people who would consume people's flesh and attack their honour." " (Riwayat Abu Dawud)


Muhammad bin Al-Munkadir RA - a famous Tabi'i who narrated many Ahadith says:

"I saw the Prophet (SAW) in a dream. He came out of this house and passed by two men whom I know and whose family lineage I know.

He said to them:

"May the curse of Allah, his angels and all of mankind fall on you, for you do not believe in Allah and the final day."

I said:

"Yes Oh Prophet of Allah! May the curse of Allah, his angels and all of mankind fall on them. But what is their sin?"

The Prophet (SAW) replied:

"Their sin is that they consume people's flesh." (Narrated by Ibn Abdul Barr in his Al-Tamheed)


May Allah Almighty grant us the Taufiq to identify these sins of mockery, ridicule, defamation, taunting, suspicion, and backbiting as the causes of our strife and disunity. May He enable us abstain from them and fear their punishments and consequences, and grant us harmony and unity. Ameen.

(adapted as per advice from Sheikh Abu Yusuf Riyadhul Haq, The Islamic Shari'ah Insititute, Birmingham, UK)

Modesty - The Sign of Imaan

Abu Saeed Al-Khudri RA narrates:

"The Prophet of Allah (SAW) was more bashful than a virgin concealed in her veil. Whenever he would dislike something it would be perceived from his face." (Ibn Majah)


Anas bin Malik RA says that the Holy Prophet SAW said:

"Verily, there is a (special) morality of every religion. And the (special) morality of Islam is modesty." (Ibn Majah)


Abdullah ibn Mas'ud RA reports that the Holy Prophet SAW said:

"Verily, amongst the words people have obtained from the sayings of the past prophets is that when you are immodest (unashamed) then (you will) do whatever you desire." (Ibn Majah)


Abu Hurairah RA narrates that the Holy Prophet SAW said:

"Modesty is part of Imaan, and Imaan is in Paradise; and obscenity is part of hard-heartedness, and hard-heartedness is in Hell." (Ahmad & Tirmidhi)


Abdullah ibn Umar RA says that Allah's Messenger (SAW) came upon a man of the Ansar who was advising his brother regarding modesty (not to over do it) .

Allah's Messenger (SAW) said:

"Leave him alone, for modesty is part of Imaan." (Bukhari & Muslim)


6. It is narrated that the Holy Prophet SAW said:

"Be modest to Allah as you should be."

They (the Sahabah RA) said:

"O' Prophet of Allah , by the grace of Allah we are modest to Him as we should be."

The Prophet (SAW) said:

"It is not that. Being modest to Allah as one should be - is that one should guard his head and what it contains, his belly and what it consists of, and that he should continuously remember death and the decaying (of the bones), and whosoever desires the Hereafter should abandon the adornment of the world and should prefer the Hereafter over the world. Whoever does this, he is modest to Allah as he should be." (Tirmidhi)

The Prophet Muhammad SAW's Journey To Taif

For nine years, since his selection by Allah for His mission, the Prophet Muhammad SAW had been delivering the message of Allah in Makkah and making all-out efforts to guide and reform his community. Excepting a few persons who had either embraced Islam or who helped him though not accepting his creed, all the rest in Mecca left no stone unturned in persecuting and deriding him and his followers.

His uncle Abu Talib was one of those good-hearted people who helped him, in spite of his not entering into the fold of Islam. The following year, on the death of Abu Talib, the Quraish got a free hand and therefore accelerated their sinister pursuits without check and hindrance.

At Taif, the second biggest town of Hijaz, there lived Banu Thaqif, a clan strong in number. The Prophet SAW left for Taif with the hope of winning them over to Islam, thus giving quarter to Muslims from the persecution of the Quraish, and also establishing a base for the future propagation of Islam. On reaching Taif he visited the three chieftains of the clan separately, and placed before each of them the message of Allah, and called upon them to stand by his Prophet's SAW side.

Instead of accepting his message, they refused even to listen to him and, notwithstanding the proverbial Arab hospitality, each of them treated him most contemptuously and rudely. They plainly told him that they did not like his stay in their town. The Prophet SAW had expected a civil, even a cordial treatment and due courtesy in speech from them, as they were the heads of the clan.

But one of them sneered: "Hey, Allah has made you a Prophet!"

The other exclaimed with derision: "Could Allah not lay His hand on anyone else, beside you to make him His Prophet?"

The third one gibed at him: "I do not want to talk to you, for if you are in fact a Prophet, then to oppose you is to invite trouble, and if you only pretend to be one, why should I talk with an impostor?"

The Prophet SAW, who was a rock of steadfastness and perseverance, did not lose heart over this check from the chieftains, and tried to approach the common people; but nobody would listen to him. Instead they asked him to clear off from their own town and go wherever else he liked. When he realised that further efforts were in vain, he decided to leave the town. But they would not let him depart in peace, and set the street urchins after him to hiss, to hoot, to jeer at, and to stone him. He was so much pelted at with stones that his whole body was covered with blood, and his shoes were clogged to his feet. He left the town in this woeful plight.

When he was far out of the town, and safe from the rabble, he prayed to Allah thus:

"O, my Allah! To Thee I complain of the feebleness of my strength, of my lack of resources and my being unimportant in the eyes of people. O, Most Merciful of all those capable of showing Mercy! Thou art the Lord of the weak, and Thou art my own Lord. To whom art Thou to entrust me; to an unsympathetic foe who would sullenly frown at me, or to an alien to whom Thou hast given control over my affairs? Not in the least do I care for anything except that I may have Thy protection for myself. I seek shelter in Your light-the light which illuminates the Heavens and dispels all sorts of darkness, and which controls all affairs in this world as well as in the Hereafter. May it never be that I should incur Thy wrath, or that Thou should be displeased with me. I must remove the cause of Thy displeasure till Thou art pleased. There is no strength nor power but through Thee."

The Heavens were moved by the prayer, and Jibril AS appeared before the Prophet SAW, greeting him with Assalaamu'alaikum and said:

"Allah knows all that has passed between you and these people. He has deputed an angel in charge of the mountains to be at your command."

Saying this, Jibril AS ushered the angel before the Prophet SAW.

The angel greeted the Prophet SAW and said:

"O, Prophet of Allah! I am at your service. If you wish, I can cause the mountains overlooking this town on both sides to collide with each other, so that all the people therein would be crushed to death, or you may suggest any other punishment for them."

The merciful and noble Prophet SAW said:

"Even if these people do not accept Islam, I do hope from Allah that there will be persons from among their progeny who would worship Allah and serve His cause."


Behold the conduct of our noble Prophet SAW, whom we profess to follow! We get so much irritated over a little trouble or a mere abuse from somebody that we keep on torturing and taking our revenge throughout our lives in every possible manner. Does it become people who claim to follow the magnanimous Prophet SAW? Look, even after so much suffering at the hands of the Taif mob, he neither curses them nor does he work for any revenge, even when he has the full opportunity to do so.

(based on the treatise of Sheikhul Hadith Muhammad Zakariyya Khandalwi RA)

The Noble Character & Habits of Rasulullah SAW 4705

Aishah RA reports:

"It was not the nature of Rasulullah SAW to talk indecently, nor did he engage himself in the use of obscene language. Nor did he shout and talk in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it."


COMMENTARY

Some people are by nature indecent and habituated to telling obscene jokes, some, in order to keep a gathering happy, and indulge in indecent conversations. For this reason, Aishah RA warned the Ummat against both.

Also, there is no harm if one goes into the bazaar (market) to fulfil one's needs, but to go there and shout about is against dignity. One should go in a quiet manner, complete one's needs and return. This also does not mean that by not shouting in the bazaar, he may create noise at other places. The object of this narration is to inform us about people who make noise in the bazaars (while dealing etc.). If one is calm in the bazaars, it will be apparent too that at other places one will be calm as well.

The whole history of Rasulullah SAW is filled with incidents where he did not avenge a bad deed with a bad one. What types of torments and suffering did he not suffer at the hands of the non-believers? What did he not confront in the Battle of Uhud? When the Sahabah RA could not bear these happenings, they requested Rasulullah SAW to curse these non-believers.

Instead Rasulullah SAW made this du'a:

"O Allah, grant my nation hidayah, for they know not."

Zayd bin Sa'nah RA who was a Jew, once began saying:

"There was not a sign of prophethood in Rasulullah SAW which I had not found in him, except for two signs, which I did not have the opportunity to test. The first is that his hilm (gentleness) will overcome his anger. The second is, the more one acts foolishly towards him the more he will tolerate it. I looked for a chance to test these two signs, and kept on coming and going to his gatherings. One day Rasulullah SAW came out of his house. Ali (RA) was with him. Just then a Badwi type of person came and said: "O Rasulullah, my community have accepted Islam, and I had told them that, if they became Muslims, they shall receive abundant sustenance. And now such a time has come where drought has befallen us. I fear that they will leave Islam. If the idea is suitable, it is suggested that you assist them. Rasulullah SAW looked towards a person who may have been Ali (RA). He (Ali RA) replied, "Ya Rasulullah, there is nothing available".

Zayd RA who was of the Jewish faith at that time, was witnessing this incident said: "O Muhammad, if you can do this, a certain amount of dates of a certain person's palm grove be given to me at a fixed time, then I shall pay now in advance and collect the dates at the appointed time."

Rasulullah SAW replied this was possible, but if you do not stipulate the palm grove I can make an agreement. I accepted it, and paid eighty mithqaal of gold. Rasulullah SAW gave the gold to this Badwi and said to him, do not forget to be just, and fulfil their needs with this.

Zayd RA further says, when two or three days were left for the time to collect the dates, Rasulullah (SAW) was sitting near a well while returning from a funeral with the Sahabah RA, among whom were Abu Bakr RA, Umar RA, and Uthman RA. I came and caught the hem of the shirt (jubah) and sheet of Rasulullah SAW and cynically said: "O Muhammad, you do not want to pay my debt. I swear by Allah, that I know all the children of Abdul Muttalib very well. You are very poor payers". Umar (RA) looked at me in anger and said: "O Enemy of Allah! what are you mumbling? I swear by Allah, that if I did not fear (the presence of Rasulullah SAW), I would have severed your head'.

Rasulullah was looking at me very calmly, and said smilingly to Umar RA:

''Umar, This person and I are in need of something more. He should have told me to take care in fulfilling his rights and should have advised in a better manner when putting forward his claim. Go take him and fulfill his rights, and for having scolded him give him in lieu twenty saa' (approximately two mann approx 66.5 kg) dates extra in excess of his right".

Umar (RA) took me and fulfilled my rights and gave me the twenty extra saa".

I asked: "For what are these twenty extra saa?"

Umar (RA) replied: "This is the command of Rasulullah (SAW)".

Zayd RA said: ''Umar do you know me?"

Umar replied: "No".

I said: "I am Zayd bin Sa'nah".

He asked: "The Allaamah (great learned) of the Jews?"

I replied: "I am that very person".

He said: "Being a man of such calibre, why did you behave before Rasulullah (SAW) in such a manner?".

I replied: "Two signs from the signs of prophethood were left, which I was not able to test. The first is the hilm (gentleness) of Rasulullah SAW suspersedes his anger. The second is that, the more one acts foolishly towards him, the more he will tolerate it. Now I have tested these two also, therefore I make you witness to my acceptance of Islam. I give half of my wealth in charity (sadaqah) to the Ummah of Muhammad SAW.

Therefore he returned to the noble presence of Rasulullah SAW and accepted Islam.

Later he took part in many battles and was martyred in the Battle of Tabuk. May Allah be please with him.

The Noble Character & Habits of Rasulullah SAW 4704

Anas bin Malik RA says:

"A person who was wearing yellow coloured clothing was sitting by Rasulullah SAW. It was the habit of Rasulullah SAW not to bluntly express things he did not approve of. (Therefore he kept silent). When that person left, Rasulullah SAW said to those present 'It would have been better if you had told him not to wear yellow clothing'."


COMMENTARY

Thisis just one narration depicting the great kindness of Rasulullah SAW on the Ummah. He did not usually prohibit anything to an individual, because it was possible that that person may reject it or may become a cause for one to raise an objection, which could lead to kufr. When Rasulullah SAW felt that it would not lead to this, he prohibited that which was undesirable.

It is stated that Rasulullah SAW prohibited Abdullah bin Amr ibnul Aas RA from wearing such clothing. Many other such instances are mentioned in the books of hadith. Also this delaying and not openly prohibiting a thing were only in such circumstances where it was feared to be detrimental or where there was no fear of harm if it was delayed. This method was not adopted where a Haraam thing was committed. It is therefore found in Ahadith that when one transgressed the truth, at that time no one could endure his anger, nor could anybody stop him, till Rasulullah SAW avenged that deed.

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Anas bin Malik RA says:

"I remained in the service of Rasulullah SAW for ten years. He never once told me 'Oof '. When I did something, he never asked me, why did you do so? When I did not do a certain task, he never asked me why I did not do it. Rasulullah SAW had the best character among all people. (and also possessed the most excellent features, so much so,) that I never felt a silk cloth, nor pure silk, nor any other thing softer than the palm of Rasulullah SAW. Nor did I smell any musk or any other fragrance, more sweet smelling than the sweat of Rasulullah SAW."


COMMENTARY

This is not an exaggeration, or something to do with faith. Infact, the perspiration of Rasulullah SAW was collected and used as a fragrance. The one with whom Rasulullah SAW shook hands, a fragrance emitted from that hand for a whole day. It is a proven fact that by committing excess evil the body gives off a disgraceful smell. Rasulullah SAW 's not uttering even the word 'Oof' on anything is due to his high and noble character and humbleness. He did not regard Anas RA as fulfilling or not fulfilling a duty to be something from Anas RA's own side, but something that is from Allah, and was always contented with it.

In another hadith this has also been stated that Rasulullah SAW used to say:

"Only that shall happen that Allah wills. If it is destined to happen it shall happen."

This is the uttermost pleasure from a beloved's deed. In technical terms of those who allocate a portion of their life for spiritual rectification; the essence of 'Ridha bil Qadaa' (contentment and acceptance of divine decree) has a different certificate. What is used as guidance in all efforts for spiritual reform is the character and personality of Rasulullah SAW. It was perfect and most complete in all aspects. After him the state of 'All inclusive perfection' did not remain.

Therefore among the pious people of today and previous generations, a certain habit of Rasulullah SAW would be evident in one person, and with another person another habit was evident.

Here it is worth noting that this state of Rasulullah SAW was regarding his own person.

The Noble Prophet SAW's wife, Aishah RA said:

"Rasulullah SAW never took revenge on his own behalf (or for any wrong done to him), but if a command of Allah was transgressed (i.e. Haraam was committed) then he surely punished the evil doer."

It can also be added from the above most hadith that the student before whom the hadith explaining the shaking of hands was mentioned, showed his desire, that he also wish to shake hands with those hands that shook the hands of Rasulullah SAW. Thereafter, this chain continued in such a manner that today after more 1,350 years it is still continually practised. It is well known as the hadith of musafahah (hand shaking) as the hand shaking is continued.

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'Amr ibnul 'Aas RA reports:

"(Rasulullah SAW gave attention, spoke and showed love to the worst person of a nation. So that, the person may feel he is being given special attention). He used to give attention, and spoke to me also in a manner, that I began to feel that I was the best among the community.

(Therefore one day) I asked:

'O Messenger of Allah, am I better or is Abu Bakr (RA) better?'

He (SAW) replied: 'Abu Bakr (RA)'.

I then asked: 'Am I better, or Umar (RA)?'

He (SAW) replied: 'Umar (RA)'.

I asked: 'Am I better or Uthman (RA)?'

He (SAW) replied: 'Uthman (RA)'.

When I asked him these questions, Rasulullah SAW told me the truth. (He did not tell me I was better to keep me happy. Afterwards I felt ashamed of myself on this deed). I felt I should not have asked such a question".


COMMENTARY

This Sahabi (i.e. 'Amr ibul 'Aas RA) in the beginning due to the special attention given to him by Rasulullah SAW felt as if he was the best among the community. We find from the first lengthy hadith already mentioned, that it was his (SAW) noble habit to give preference to the best. But, at times, to make one's heart happy and in politeness he gave preference to that which was not the best. He even showed special love to the non-believers and the munafiqeen (hyprocrites).

In the hadith, the order in which the question were asked, is because in the time of Rasulullah SAW the Sahabah RA regarded Abu Bakr RA as the best amongst the people. It is also narrated in the Ahadith that in the time of Rasulullah SAW the Sahabah RA regarded Abu Bakr RA as the best, and after him Umar RA.

Abdullah ibn 'Umar RA relates that in the time of Rasulullah SAW, we did not regard anyone equal to Abu Bakr (RA); after him was Umar (RA), and after him Uthman (RA). After that the other Sahabah (RA) were not given preference. This means that the superiority of these three Sahabah (RA) in this order was manifest. In the time of Rasulullah SAW we the Sahabah (RA) accepted this.

Muhammad, the son of Ali RA, once asked his father Ali RA - who was the best person after Rasulullah SAW?. He replied: 'Abu Bakr RA' I asked after him who? He replied: 'Umar'. There are many other Ahadith wherein during the time of Rasulullah SAW this order is mentioned. Therefore 'Amr RA asked the question in this order. He competed with the one who was regarded as the best, then the second, then the third best. (So the comparison is that) - If I am not better than the first then surely I might be better then the second or the third.

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Khaarijah bin Zayd bin Thaabit RA says that a group came to Zayd bin Thaabit RA (his father) and requested him to describe to them some facts about Rasulullah SAW.

He replied:

"What can I describe to you of Rasulullah SAW. (It is beyond my means to describe them). I was the neighbour of Rasulullah SAW. (Therefore he was mostly present and knew many facts. He was also a writer of the wahi-revelation). When wahi was revealed to Rasulullah SAW, he sent for me, I came and wrote it. (Rasulullah SAW always showed kindness, and made us feel at ease).

Whatever we discussed, he discussed the same. If we discussed some worldly affairs, he also spoke of it. (It was not that he only spoke about the Hereafter to us, and despised the talking of worldly affairs). When we spoke of the Hereafter, he too spoke of the Hereafter. When we began speaking of the Hereafter, he described its events etc. in detail). When we spoke of food, Rasulullah SAW also spoke of it. (Its etiquettes, benefits, tasty foods, foods that are harmful, etc.) All this I am saying are facts on Rasulullah SAW."

COMMENTARY

Many things are mentioned in this hadith, of which many have been explained in the hadith (in brackets). The translation of the last sentence according to the Ulama is as mentioned above.

According to the Ulama, in the beginning of the hadith where it is mentioned:

"What can I describe to you of Rasulullah SAW" is connected to this last sentence, and the translation will be this that 'I can describe to you all the conditions of Rasulullah SAW. Whatever type of question you may ask me about, I will explain it to you, as I was a neighbour of Rasulullah SAW and also the writer of the wahi (revelation). Every religious and worldly activity, eating, drinking etc. was found among the practices of Rasulullah SAW, therefore what should I describe to you and what can I say, as every memoir of his is wonderful, and every time and condition beautiful'.

In this hadith Zayd RA said - when wahi was revealed, he was called. This was mostly done because he lived nearest to Rasulullah SAW. There were other Sahabah RA also who wrote the wahi, among them were Saiyidina Uthman RA, Saiyidina 'Ali RA, Saiyidina Ubayy RA, Saiyidina Mu'awiyah RA, Saiyidina Khalid bin Sa'd RA, Saiyidina Hanzalah RA, Saiyidina 'Alaa Hadrami RA, and Saiyidina Abaan bin Sa'eed RA. These nine Sahabah RA wrote the wahi (revelation).

In the above hadith a question may arise, that speaking of worldly affairs such as eating, drinking etc. is a useless conversation, and it was the noble habit of Saiyidina Rasulullah SAW not to waste time in useless things, as has been mentioned in many Ahadith. It has also been, mentioned in hadith that Saiyidina Rasulullah SAW controlled his tongue and spoke only that which was necessary. What is the explanation to this?

The reply to that is that - Not every worldly discussion is useless, but many discussions about eating and drinking and other worldly affairs are necessary, and were infact wajib for Rasulullah SAW.

Among these, are what is permissible and not permissible, what is good or bad, etc. can only be known if Rasulullah SAW explained them, or when they were discussed before him he did not comment on them.

It has also been mentioned in the above hadith that Rasulullah SAW inquired about the people and encouraged their good deeds and explained to them the detrimental effects of bad deeds. It is for this reason that worldly affairs were discussed in the gathering of Rasulullah SAW, and not for the sake of wasting time.

Modesty 101

Abu Sa'eed Al-Khudri RA narrates:

"The Prophet of Allah SAW was more bashful than a virgin concealed in her veil. Whenever he would dislike something it would be perceived from his face." (Ibn Majah)


Anas bin Malik RA says that the Holy Prophet SAW said:

"Verily, there is a (special) morality of every religion. And the (special) morality of Islam is modesty." (Ibn Majah)


Abdullah ibn Mas'ud RA reports that the Holy Prophet SAW said:

"Verily, amongst the words people have obtained from the sayings of the past prophets is that when you are immodest (unashamed) then (you will tend and will) do whatever you desire." (Ibn Majah)


Abu Hurairah RA narrates that the Holy Prophet SAW said:

"Modesty is part of Imaan and Imaan is in Paradise and obscenity is part of hard-heartiness is in Hell." (Ahmad, Tirmidhi)


Abdullah ibn Umar RA says that Rasulullah SAW came upon a man of the Ansar who was advising his brother regarding modesty (not to over do it) . Allah's Messenger SAW said:

"Leave him alone, for modesty is part of Imaan."(Bukhari, Muslim)


It is narrated once that the Holy Prophet SAW said to his Sahabah RA:

"Be modest to Allah as you should be."

They (the Sahabah RA) responded:

"O Prophet of Allah SAW, by the grace of Allah we are modest to Him as we should be."

The Prophet SAW then said:

"It is not that. Being modest to Allah as one should be is that one should guard his head and what it contains, his belly and what it consists of and that he should continuously remember death and the decaying (of the bones), and whosoever desires the Hereafter should abandon the adornment of the World and should prefer the Hereafter over the World. Whoever does this, he is modest to Allah as he should be." (Tirmidhi)

Humiliation Of A Fellow Muslim

During the Hijjatul Widaa (Farewell pilgrimage) of Rasulullah SAW on the tenth day of Dhul-Hijjah in Makkah Mukarramah, he(SAW) gave many advises.

He emphasised on the respect of the tenth of Dhul-Hijjah and the sanctity of Makkah Mukarramah.

Thereafter, he said:

"Verily your blood, your wealth and your respect is honoured like the honour of this day, month and place." (Bukhari)

The above Hadith emphasises the importance of the respect of a believer. It is not permissible to disgrace and humiliate a Muslim.