Your Questions Answered

 

Queries

 

 

(Answered under the supervision of Shehzad Saleem)

 

Prescribed Methods of the Prayer for Men and Women

 

Question: Are there any differences in the way men and women are supposed to offer their prayers? At the time of niyyah, can women place their hands like men do (that is below the chest)?

Answer: There is no difference between the prayer of men and women as far as the original sources of Islam, the Qur’an and Sunnah, are concerned. However, biological differences between men and women may demand some distinction. It is also a requirement of modesty that the scholars of later times suggested some practical differences. Adhering to their suggestions is nothing but optional and depends upon one’s own taste and inclination. If a woman considers that the form and style suggested by them seems more close to her nature and that of the requirements of modesty, then she can of course follow their way.

So, women may place their hands on their navel like men or place them on their chest.

 

 (Siddiq Bukhari)

 

Visiting Graveyards

 

Question: What is the proper way of visiting graveyards? What should we say or recite on such occasions?

Answer: Visiting graveyards refreshes our memory of the Hereafter and the moment of death, which is going to befall each one of us. One should always remain heedful about the great turmoil, when even crowns will tumble down and in the dust all will be made equal. Nothing will accompany us in the utter darkness and the horrible silence of graves except our very own good deeds and the mercy of Allah, which is obviously for those who stick to His commandments and do noble deeds.

Graves remind us that this worldly life is just a shadow and the ultimate reality is that which awaits us. The proper way of visiting graveyards is that one should pray for the inhabitants of those abodes. We should learn the supplications narrated from the Prophet (sws) for the occasion and seek the mercy of Allah for the deceased as well as for our ownselves, because the element of reminding one’s self of death is part and parcel of the Prophet’s supplications.

 

 (Siddiq Bukhary)

 

Is ‘Amal Kansi a Shahid

 

Question: Is Amal Kansi a Shahid? Did whatever he do was according to Islam? If not, then why do we say that Ghazi ‘Ilm-Uddin was a Shahid.

Answer: Shahid as a term of Islamic religious literature is one who spends his life in the struggle of uplifting the word of God and even sacrifices his life for this cause. Obviously this person must be obeying all the religious injunctions without a single exception. We cannot testify that such and such a person attained to the status of Shahid even when he died in the battlefield fighting against the enemies of God, since no body can reveal true motives.

We Muslims commonly become sentimental and don’t turn to our religious sources to see what they have to say on this matter. Take for instance the case of the person you have referred to: Ghazi ‘Ilmuddin. He was prompted to kill somebody who had passed sacrilegious remarks for the Prophet (sws). Had he tried to consult the law he would have turned to the authorities. Islamic law does not allow someone to take the law in his hands and execute anybody who he deems to be wrong. Whether an Islamic state would have given him the death sentence or not is another matter. But the fact remains that no individual has the authority to take the life of another human being.

 

(Tariq Hashmi)

 

Difference between Jihad andMuharabah

 

Question: May I ask what the crucial differences are between the Arabic words Jihad and Muharabah?

Answer: A Muslim scholar, Javed Ahmad Ghamidi, has defined Muharabah in his work ‘Penal Law of Islam’ in the September 1999 issue of the journal in the following words:

 

Muharabahmeans that an individual or a group of individuals take the law into their own hands and openly challenge the system of justice which in accordance with the Shari‘ah is established in a piece of land. Consequently, under an Islamic government, all those criminals who commit rape, take to prostitution, become notorious for their ill-ways and vulgarity, become a threat to honorable people because of their immoral and dissolute practices, sexually disgrace women because of their wealth and social status, or rise against the government in rebellion, or create a law and order situation for the government by causing destruction, by becoming a source of terror and intimidation for people, by committing mass murder, plunder, dacoity or robbery, by indulging in hijacking and terrorism and by committing other similar crimes are criminals of Muharabah, and spreading such disorder in society.

 

Jihad, on the contrary, in Islamic religious literature stands for striving and struggling for uplifting the word of God. It can be applied to every level of the struggle in the way of Allah. Participation in the armed conflict with the enemies (usually termed as Qital in the Holy Qur’an) is the consummation of the act where one sacrifices his life to please his Lord.

While Muharabah is the gravest of the crimes in an Islamic society, Jihad is the most cherished act among the believers.

 

 (Tariq Hashmi)

 

A Scientific Error in the Qur’an !

 

Question: My question is regarding the following verse of the Qur’an:

 

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each swims along in [its own] orbit [according to law]. (36:40)

 

The sun does not have an orbit. This is a proven scientific fact. Please clarify.

Answer: The referred to verse does not provide a scientific explanation of the phenomenon of the solar system or anything else. Rather it only communicates that the sun cannot leave its path and the night cannot come earlier even a split second of its prescribed time.

The words ‘each swims along in [its own] orbit’ is not a very accurate translation of the Arabic words: ‘كُلّ فِي فََلَك يَسْبَحُوْن’ The word ‘فََلَك’ means ‘a prescribed path’ – which may be circular, ovular, longitudinal or of any other shape. It would be pertinent to point out here that science has proved that sun together with other heavenly bodies of the solar system is moving ahead in a straight line.

 

(Tariq Hashmi)

 

Fate of the Prophet’s Parents

 

Question: A scholar has claimed that the holy Prophet’s parents are in Hell, because they were not Muslims. I need a clarification on the matter. He claimed that the Prophet Mohammad (sws) had once told a Muslim who had non-Muslim parents that his parents were in Hell. He got upset and the prophet clarified that his parents were with the Prophet’s parents, in Hell.

Now, I think that all those who were not introduced to the Holy Prophet should not be in Hell, because they existed before the revelation of Qur’an or the advent of the Prophet (sws). I am sure that the Prophet’s parents followed Abraham’s religion which was also the predecessor of Islam in Arabia. Please, elaborate and comment with reference to the Qur’an and Sunnah.

Answer: Your opinion in this regard is justified. Every person is held accountable only for the guidance provided to him. A person living in an era before the Prophet (sws) should certainly be judged according to the guidance provided to him that is innate guidance and what was left of Abraham’s religion. Even if after the departure of the Prophet (sws), the message of Islam did not reach a person at all or reached him in distorted form and that person in spite of exercising full sincerity was not convinced of the truth of the message, and therefore stuck to his faith and acted according to the guidance provided to him (innate guidance regarding moralities), he would not be punished in Hell; rather he would be rewarded for following the guidance provided.

Consequently, we cannot and should not judge the fate of the Prophet’s parents or of any other human being.

 

 (Tariq Hashmi)

 

Regarding Taqlid

 

Question: Would it not be prudent to follow one of the four famous jurists. Take for instance Abu Hanifah. People have been at a consensus that he was an extremely learned and extraordinary scholar. They are of opinion that his rulings are something that should be taken without question not because these judgments and rulings of his were from him only, but because he was learned and capable enough to derive the correct ruling (Ijtihad) from the Qur’an and the Sunnah of the Holy Prophet (Peace Be Upon Him). So in essence, following him (or any one of the four imams), is actually equivalent to following the Qur’an and Sunnah. These four imams have been tried and tested to be correct. And since no other person after the time of these four imams is thought to be capable enough to derive the correct ruling from the original source. So the safest way would be to blindly follow any of the four imams. I hope you get what I am trying to say.

Anyway, in conclusion therefore, following any of the four imams would be the best option and the safest way to salvation as opposed to following any other scholar or doing your own Ijtihad (because not everyone can do Ijtihad)? Please comment.

Answer: The basic argument you provided in favour of Blind Following is that all four of the Imams have been proved and accepted free of fault and that their rulings are tantamount to the Qur’anic rulings itself. I am afraid I cannot agree with you on the point. No matter how learned any of these four Imams was he could not be declared absolutely fault free because of human limitations. This status is exclusive for the Messengers of God whose opinions regarding religious matters are guarded and corrected by the Almighty Himself. Had any or all four of these scholars had the status of being absolutely fault free they would not have differed on any one of the matters. All of them differed with one another and their students differed with them.

Sometimes we consider some person to be an authority in some discipline but another man comes up with better reasoning. A man cannot get to the ultimate level of knowledge in a particular field. Therefore you need to reconsider the statement that they were the only personalities capable of doing Ijtihad and that no other can get the status of being Mujtahid. How do you close the doors for others?

You write:

 

And sinceno other person after the time of these four imams is thought to be capable enough to derive the correct ruling from the original source.

 

How does common human thought get the status of Divine ruling. This thinking is the result of biased adherence to a particular school. God did not make guidance the subject of any one particular person. This thinking is contrary to the religious teachings of Islam. If we study the Holy Qur’an we come to know that it teaches us not even to follow the Divine message blindly. It urges us every now and then upon using our intellect. It states that it was the great virtue of the companions of the Prophet (sws) that they would not fall over the verses of the Divine Book without understanding them and pondering over them.

The safe way would not be blind following and considering the wrong views of a cherished Imam to be true and declare the correct views of others to be wrong.  Rather than the safe way for lay men is to use intellect and weigh the reasoning the scholars give in support of their conclusions and follow the one that is most sound. Divine law cannot be in contradiction to the human intellect, basic moral values and the human nature. These are the abilities bestowed upon every human being. Therefore we need to consider the opinion held by the scholars and judge them on the basis of the above mentioned criteria. Thus, after having the various views analyzed we could come to a conclusion and follow the one that we consider to be most appropriate and in keeping with the spirit of the teachings and directives of the Shari‘ah. Even after due care on our part, if the view we hold is erroneous we will not be held accountable as all we are required to do is to follow what we believe to be right. We should not in any case declare our own Imam free of error and should be ready to accept any counter view if found more sound then what we hold.

 

(Tariq Hashmi)

 

Delay in the Distribution of Inheritance

 

Question: My father died five years ago but we did not distribute his legacy among our mother and siblings. Was this a sinful act? Is it necessary to distribute property just after a person’s death?

Answer: The fact that the Almighty first made it incumbent upon all believers to make a will for their family members and then promulgated a complete law about how distribution of inheritance should take place exhibits the importance of this matter in the sight of Allah (2:180-182, 4:11-12). A study of history reveals that this issue gave rise to many conflicts and thus claimed many lives. Mankind was perplexed about how to justly resolve this issue. The Ever Merciful Creator delineated before them what would be the just distribution of legacy. Obviously, if this law is not implemented as a priority, it will destroy the very basic purpose for which it has been stipulated. Therefore, it is advisable that this task be carried out as soon as possible if there is no hindrance obstructing its execution.

You have also asked whether you have committed a sin by not distributing the wealth as yet. Please always keep in mind that Allah is All-Just. As long as a person does not knowingly go against His will, the Almighty is not going to hold him responsible for his mistakes. However, it is expected that a believer shall try his level best to carry out Allah’s will once it is unveiled to him.

 

(Jhangeer Hanif)

 

The Authenticity of Sahih Bukhari

 

Question: In some of your articles and answers published in this journal, you have pointed out that there are some problematic A%hadithin Sahih Bukhari. I have often heard Sahih Bukharibeing considered as the second most authentic book after the Qur’an. If we are questioning the validity of Sahih Bukharithen is there no true authentic work of Hadith for the common person to read or consult?

Answer: Before I specifically answer your question, it seems appropriate to elaborate the mode of transmission of A%hadithand the criteria established by the scholars to ascertain their authenticity.

A%hadithare in fact reports that have been transmitted by individuals and therefore are scrutinized in the light of the criteria that mainly hinge upon the personality of those individuals and the interlinked chain that is established between them. Hence, the criteria may be summarized as:

 

i. Checking the individuals

         Character

         Memory

         Understanding

ii. Continuity

iii. Corroboration

 

Their brief explanation follows:

 

i. Checking the individual

Since at the core of this mode of transmission stands the personality of some individuals, it needs to be ascertained whether the transmitters had a good character and whether they were capable of retaining what they actually heard or observed.  In addition, that they had the ability to comprehend and express things without distorting the message.

 

ii: Continuity

An interlinked chain needs to be established between the transmitters. They must be shown to be in direct contact and communication with each other. In this respect, their respective locations and their proximity in time are investigated. Any unreasonable break, be it of location or time, raises doubts as to the authenticity of a report.

 

iii. Corroboration

Other corroborating reports are gathered to support the one at hand. It must be appreciated that as the significance of a report increases, it becomes imperative that it be corroborated by many other similar reports since any significant matter could not have been confined to a small number of people alone.

Thus, all the Hadith literature is judged in light of these criteria. As far as your question about Sahih Bukhari is concerned, it should be kept in mind that this collection is a research work of a Hadith scholar and like other accomplishments of human beings, cannot be devoid of the shortcomings to which all their works are subjected. Consequently, when the A%hadithcontained in it are judged, some stand up to the criteria and some have to be declared da‘if or gharib. Thus, the question is not about the authenticity of Sahih Bukhari as a whole but about the individual A%hadithof which it is made up.

It must be appreciated that though the criteria delineated above provide a certain degree of reliability to a report, they can never substantiate its authenticity beyond a shadow of doubt. Just because a transmitter may have a highly good character, exceptionally good memory and outstanding ability to comprehend and express the facts and figures, it can never be claimed that he had an ‘infallibly’ good character, ‘unfailing’ memory and ‘perfect’ understanding. Furthermore, the expedition to collect information about those involved in the transmission of a report is another task that could never be fault free. It is for this reason that the authenticity of a Hadith cannot be substantiated beyond a shadow of doubt. Consequently, it is advisable to consult a scholar who is able to refer the issue at hand to the two fundamental sources of Islam, the Qur’an and Sunnah, and thereby guide the seeker accordingly.

 

 (Jhangeer Hanif)

 

 

Images and Imagination

 

Question: I am convinced that there is no God but Allah. However, every time I pray or think about Allah’s oneness, images come up in my mind to help me with the process. The images are obviously not of Allah, but of the facts that convinced me about Allah being the One and Only God. For instance, the Qur’an tells us to compare the undeniable order found in the universe, on this planet, everywhere with the consistency and order found in it. The list of all eye opening truths will take forever to write. Yet I find the ones regarding the creation and order of this universe, and of us (and our bodies), to be the most convincing.

The images coming to my mind are by no means real, but they help me think. It is not possible for any human being to imagine the vastness of the universe, let alone how it looked like while it was being expanded by Allah (there is no possible way of telling where the universe was since there was nothing before it with the exception of Allah, and we don't know what Allah looks like). So, can you please tell me of a better way to think about Allah's oneness, as I feel like a child who has, through Allah's mercy begun to think about the truth that defines reality itself; that separates reason from madness? Everything I have learned has a connection with imagery. Yet I cannot use imagery, or mental pictures to help me understand Allah better. If we utilize imagery to understand the world around us then why can we not rely on it to facilitate us in understanding the oneness of Allah? This is so confusing; sometimes I feel that Allah has led me toward a great treasure yet I am too stupid to fully understand its value.

Answer: This is a great virtue that you possess. You should nurture it and use it to appreciate the greatness of the Almighty and the reality that He alone is administering the affairs of this vast universe. You have rightly pointed out that all the terrestrial panoramas and the celestial heights bear witness to the fact that someone has wisely put them into process. As the Qur’an asserts, the orderly arrangement and the minutely calculated management of world affairs could not have been achieved had there been more than one creator and administrator. The Almighty has extended an invitation to man at scores of places in the Qur’an to ponder over the mystery of his own creation as well as of the world he lives in, all the while thinking how meticulously his Creator has set details for each phenomenon that takes place within and around him. Thus, there is an evident connection between the Creator and His creation that our Master wants us to establish and thereby appreciate. Obviously, when we would strive to realize this hidden, yet so apparent relationship, related images will naturally come to our mind. Therefore, this situation should not be feared since it is exactly what our Lord wants us to do. Hence, there is no reason not to benefit from this great virtue. You are indeed allowed to utilize imagery to appreciate the oneness of Allah.

 

(Jhangeer Hanif)

 

Does Allah always Listen to my Pleas?

 

Question: Sometimes, in my prayers to Allah, I feel as if Allah is not Hearing or taking note of me. I end up feeling left out, like nobody cares, and then I think that maybe I am not doing enough. At times, when I give advice to my friends, I sometimes feel like a hypocrite, because when I answer, I do realize that I myself don’t practice what I preach on a full-time basis. Is it then normal that I feel depressed, not that I am ungrateful to what Allah has given me.

Answer: It is normal to be concerned, but one must not allow oneself to be plummeted into depression unnecessarily. All that Allah wants from us is that we continue our struggle with constant attempts at improving our faith and practices. In short, we must keep trying and not get discouraged. When a friend asks you, it is his right that you give him the best advice possible. You should know that you were not made perfect and neither were your friends. Making each other aware on what our Allah expects from us is the right thing to do, and it is not hypocritical as long as you keep alive in yourself a spirit of self-analysis and self-criticism.

Coming to the first part of your question now, feeling that Allah is not listening to you is a feeling that Satan generates. Of course Allah listens, and of course He is closer to us than our own jugular veins. Do not let Satan convince you otherwise. To keep fighting and struggling is a jihad that every Muslim must undertake. One way that I can recommend is for you to involve yourself more in the Tahajjud prayer. You will, insha’Allah, feel the benefits of these night prayers. At such times, one can afford to communicate with Allah in the midst of completely quiet surroundings, concentrate fully on prayers without any distractions. One cannot literally touch, feel, hear or see God. That is why it is called ‘faith’. Maintaining spiritual contact, though, through the prescribed methodologies of prayer can make a believer feel close to Allah.

 

(Saadia Malik)

 

Befriending our ‘Enemies’

 

Question: Does Allah ever let your enemy become your friend, so that you may encourage each other to become better Muslims, or does your enemy remain an enemy?

Answer: How do you define an enemy? Please allow me to urge you that we should not conveniently label anybody as our enemy, be it on the basis of religion, social issues, professional relations, etc. As you very rightly imply, it will not be possible to preach, share and as a result, become better Muslims if we proclaim enmity towards each other. Everybody needs to be approached in a friendly, amicable manner; the opposite of which will only repel them. Just as we ourselves would like to seek advice when we feel we have erred, and to be given another chance; or just as we bank on others to share their knowledge with us so that we may benefit as well, others should be granted their space in a likewise manner. This holds for our dealings with both fellow Muslims as well as non-Muslims (unless they openly declare their intent to corrupt or ruin us).

By all means, one should attempt to develop trust on a mutual basis and proceed appropriately. Even when one is on undesirable terms with another due to reasons other than religion, circumstances can be made more favorable if you declare peace for Allah’s pleasure.

 

(Saadia Malik)

 

Seeking Divorce from a Husband who has become Impotent

 

Question: What is a wife supposed to do if, in the later part of her marital life, her husband becomes impotent and she is young thus may not comfortably linger without her conjugal rites. If she takes divorce, there is no guarantee that she would find a husband to re-marry. How should she manage?

Answer: In such a case, the wife’sconscience and her own circumstances are the best judge in determining whether the severing of the marital knot is the only viable option. For example, some women may be blamed for not bearing children, even without the fault being theirs. If the lady herself cannot bear the thought of living a life without bearing own children, due to an impotent husband, then she is best equipped to gauge the pros and cons of keeping her marriage in tact. She must be cautious and careful in her decision. There may be many good things about her marriage, which may not be worthy of sacrifice. There may be kids already who would be best nurtured under a healthy marriage. Also, the prospects of second marriages for women, especially in Pakistani society for example, are very bleak, and most women end up settling with suitors, which entails making unusual compromises.

Having said that, if the husband is impotent, and a woman faces grave problems as a result, she has the right to seek divorce. She must assess her situation solemnly. One must remember that Allah has given the woman the right to seek a divorce, and if the situation calls for it, she can do so. It depends on her sensible discretion.

 

(Saadia Malik)

 

Problems faced by a Convert in a Christian Community

 

Question: I am a female student at a Christian university. I have recently embraced Islam, but I live in a part of the US that is not receptive to Islam. I am a wife and a mother, and I do not have the energy to be a renegade. What do I do when the instructor leads the class in prayer and prays in the name of Jesus (sws)? I usually go along with everyone and then, say a short prayer, asking for forgiveness before I say ‘amen’. I feel as though I am chickening out, but I really just want to graduate and get on with my life. Does this make me a Kafir?

Answer: A believer’s life is one struggle after another. Having people around who are not receptive to your faith is your real test. So long as you remain conscious of the fact that, in your heart, you will never accept any prayer addressed to anyone other than Allah, it is a blessing. However, the worrying factor I sense in your approach is that you sound hopeless about convincing other people of your status – that of a Muslim. If you seriously feel that persecution will be harsh should you choose to differ from the socially acceptable religion of Christianity, then you should, secretively, keep condemning the false acts. However, your aim should be to become a stronger Muslim – one who would care more about what Allah accepts as virtuous rather than considering what would be more acceptable to people.

Speaking of people, I trust that you should have some Muslims in your area who must have played a role in your conversion to Islam. I would strongly urge you to keep interacting with them, in order that you may share problems and get some essential support. The functions of ‘exhorting/encouraging each other about the ‘truth’ and ‘exhorting/encouraging’ each other to persevere on the truth’ are the prescribed means to provide that kind of support in Islam. When you have someone constantly reminding you that life is a trial, and that you must struggle to come through stronger and more devoted, it is a great blessing. To feel threatened is very natural, and in fact, an experience that every Muslim goes through. At times, the only key to success under such circumstances is to keep discussing and receiving words of encouragement from fellow believers.

Towards the end, I’ll quote a Hadith:

 

Mu‘awiyyah(rta) wrote to ‘A%’ishah(rta) saying: ‘Send me a letter and advise me, briefly’. So ‘A%’ishah(rta) wrote to Mu‘awiyyah (rta)  saying: ‘Peace be upon you. I heard the Messenger of Allah say, whoever seeks to please Allah by making people angry, Allah will protect him from people; whoever seeks to please people by making Allah angry, Allah will leave him to the people. Peace be upon you’. (Tirmadhi, No: 2414).

 

The intent of the Prophet’s message is not to instigate the practitioners of Islam against the deviants and oppressors; rather, it is to point out that our primary objective should be to please Allah. Everything else is secondary. Therefore, one should pray for a faith that drives us to such levels of strength and courage. Till then, keep reminding yourself of what is wrong, why it is wrong, and what is right, why it is right.

 

(Saadia Malik)

 

 

Expending Interest received from Banks

 

Question:If you are receiving interest in a current bank account, can the interest funds be used for good causes, without any intention of reward from Allah? Please throw some light on it.

Answer:I believe, ‘yes’. In fact, using those funds to help the needy or investing them in a noble cause, without expecting rewards in return, is the best possible attitude one can adopt. In today’s world, where interest is deeply ingrained in society, adopting a charitable attitude seems to be the best option, when it is not in one’s authority to change a system or to eliminate the evils within a system. Since consuming such an amount is obviously prohibited, the only legal venues for such funds seem to be the doors of the needy. So, please do continue in this direction, and as you very rightly point out, without granting it the status of earning reward from God, for that can only be a product of some form of income which is not prohibited.

 

(Saadia Malik)

 

Working in a Café Selling Wine and Alcohol

 

Question: I have a friend in the UK. He is Pakistani and lives there with his family. The problem is that my friend’s family is unable to afford his college expenses as they help him in only with food and clothing. He has to pay his college fees, for which, he has tried his best to get a job. After a long struggle, the only one he has is in a café, which is selling wine and alcohol. Would it be haram (prohibited) for him to work in such a place, considering he has been unable to get a job any place else?

Answer: One cannotdeclare something as haram unless it is explicitly mentioned in the Qur’an. The Word of Allah says that consumption of alcohol, as an edible, is haram, when taken in its intoxicating form. I would be trespassing my boundaries by telling you that it is haram for your friend to work in such a place. However, the Qur’an (5:3) has directed us to not co-operate against evil if we are able to.

Thus your friend should only work in such a café if he has no other option. In case he has earnestly searched for other venues as seems to be the case, and it is out of utter necessity that he has accepted such an employment opportunity, I would sympathize with his circumstances, and on the same, keep reminding him to immediately shift to another job as soon as he gets one – without any delay.

In short, your friend should continue to work if it is a deciding factor between education or not, which is an important and valuable asset for every person, but as soon as he discovers a more desirable means of income, he should give up his current job. Meanwhile, he should pray and stay determined not to consume any amount of alcohol.

 

 (Saadia Malik)

 

Overcoming Anger and Impatience

 

Question: I have an awful temper and feel very insecure otherwise. Allah has blessed me with a very patient husband – and every instance of my angry tongue and impatience drives home latent anxiety that he may give up on me some day. Aside from drilling myself with discipline through fasting and praying (which should be the answer), are there other alternatives to self-cleansing ones demons

Answer: Anger is basically a positive sentiment that needs to be channeled. It arises out of intense love for something. I will share some tips that I received from one of my teachers regarding driving away one’s anger. It will be a good reminder for me, and I hope you will benefit from it as well. The text of his email is as follows:

 

a) When you cool down, immediately seek forgiveness from the one who was at the receiving end. You will, hopefully, find the frequency coming down. But make sure that this principle is applied uniformly to all cases of your unjustifiable bursts of anger.

 

b) Analyze the reasons for your anger after it is over. Admonish yourself for having done that. Anger, like any other emotion, doesn’t come all of sudden: it builds up. Train yourself to either shut up if the initial stages of anger show their signs of arrival; or, if you can’t shut up, leave the place.

 

c) Imagine how the Almighty is tolerating you politely despite what you do that doesn’t please Him. Why should you be annoyed with others when you don’t have any control over others and the Almighty has all control over you, and what they do is much less to annoy you than what you do to annoy Him. If you look forward to getting forgiveness from Him, why on earth should you not forgive others for the small things they do against you.

 

d) The last, but most significant thing to do: Put your forehead on the prayer mat and ask the Almighty to help you out. Just keep asking until you get from Him. There are other things which He may not give you because He has His own grand plan of which we know very little. In this regard however there is no reason why He wouldn’t help you if you pray to Him sincerely. I can tell you through my experience that He never fails you. However, He would most certainly try you.

 

I hope this was of some help. Just one request: the tone of the message was the need of the hour for me, and therefore, there is no reason why you should find yourself attacked. If one realizes that unjustifiable anger is a sign of arrogance, the message above will appear very appropriate – from a concerned teacher to a student.

 

(Saadia Malik)