Allah ta'ala orders us to return to him with a pure heart. Our external acts of worship do not matter if we are not cleansed from within. If your inner self is impure, then your external deeds also become impure and are rendered futile. We may deceive people into thinking that we are pious, but we cannot deceive Allah ta'ala through our titles because he knows the state of our hearts.
The person who has true concern for the Hereafter, is concerned about his internal self. He is constantly worried about the state of his worship and such a person becomes a truly successful person.
All sins are wretched, but the sin of anger is very common amongst us. We become angry and we have pride over our anger. We express our anger to those who are weak and dependant upon us. Nowadays, the one who becomes angry is respected in society, although there is no bigger sin than this. The one who commits anger can never attain Allah ta'ala's nearness and pleasure, nor will he earn any status or reward for himself in the Hereafter.
Shaytan became wretched due to his anger. His pride was a result of his anger because behind anger, there is haughtiness. Shaytan makes a person do unimaginable actions due to his anger.
Hadhrat Abu Dharr Ghaffari رضي الله عنه was sitting with Hadhrat Bilal رضي الله عنه and they once had a slight altercation between themselves. Hadhrat Abu Dharr Ghaffari رضي الله عنه became angry and mocked Hadhrat Bilal رضي الله عنه saying, "Oh you, the son of a Black Woman!"
This incident was taken to Nabi ﷺ and Hadhrat Abu Dharr Ghaffari رضي الله عنه was summoned. Nabi ﷺ stated, "You belittled Bilal. Oh Abu Dharr, until now, you have the effects of ignorance within you!'
Hadhrat Abu Dharr Ghaffari رضي الله عنه immediately accepted his mistake and went to lie down on the pavement of Masjid un Nabawi. He began to shriek out and made a promise, saying, "I may pass away upon this earth, but I will not lift my neck from here until Hadhrat Bilal رضي الله عنه comes and places his foot on my neck and squeezes it."
Hadhrat Bilal رضي الله عنه hesitated, before finally carrying out this request of Hadhrat Abu Dharr Ghaffari رضي الله عنه. Thereafter, Hadhrat Abu Dharr Ghaffari رضي الله عنه got up from his place.
Hadhrat Abu Dharr Ghaffari رضي الله عنه himself narrates that, "When a person is in the state of anger, his faith is spoilt and contaminated."
Anger makes the most pious of people crumble, so we should remain extra cautious and concerned just like the noble companions were.
We learn that when a person become angry, Nabi ﷺ becomes angry with that person. Thereafter, Allah ta'ala also becomes displeased with such a person. How can a person then become forgiven?
Nabi ﷺ said, "Whoever becomes overwhelmed with anger, no matter his position in society, he is in fact, stuck upon his ignorance."
A few points can be derived from the previously mentioned Hadith.
Anger is occasionally permissible in some places. The anger of the companion was impermissible and the anger of the Prophet ﷺ was permissible as it was the anger of a teacher upon his student.
Thus, when a Sheikh reprimands his student for the sake of his rectification, he is in fact, displaying mercy towards him and rectifying him. The anger of a Sheikh is in fact a favour upon the student and a form of love as his teacher's reprimand is full of mercy. The student who considers it disrespect and becomes stubborn and angry, is a loser and will not be rectified. The student who absorbs the reprimand and returns with a gift for his teacher for curing his disease, gives charity on behalf of his Sheikh and prays for his Sheikh, he is the real student and is given the title of Wilaayat. This exemplifies a true connection with one's teacher.
We should consider all the solutions and methods for self-rectification presented by a Kaamil Sheikh, as priceless treasures. If you consider it insignificant, then you're considered a hypocrite and far from the work of Tazkiyah.
Even if your Sheikh gives a minor hint towards anything, it should become your life mission to fulfil it. This is because his method is a means of your rectification. This is a unique style of Tarbiyyah and a means of your inner reformation. Whatever your Sheikh presents to you for the sake of your preparation of the Hereafter, you should take it up with sincerity.
The cure for anger is to engage in Dhikr as Dhikr and self-rectification is the true preparation for the Hereafter.
To cleanse your inner self effectively, your heart requires to be washed. This is done through remembering Allah ta'ala abundantly as Dhikr is the purifier of our hearts.
Dhikr itself cannot purify and remove your sins. You must also engage in personal effort to refrain from sin alongside Dhikr. The example of this is to engage in Dhikr and to complete the Tazkiyah sheets in parallel. This will help to remove one's sins.
Dhikr is done so that the heart becomes soft and enlightened. It helps the heart to leave the sin.
Without a company of a Sheikh, you won't be successful nor attain salvation. This is because we are in dire need of the focus and supplication of a Sheikh due to Nafs and Shaytan, which are always ready to deviate us.
Due to the Sheikh's intention and focus, the students attain the blessings of their Sheikh and their souls are rectified in the company of a Wali Allah. As a result, they naturally begin to hate sins.
The intellectual person is he who begins the preparation for the Hereafter and purifies himself through the company of his Sheikh and Dhikr, alongside his own effort.
Once you begin to tread this path and you put effort in, do not worry about success or failure. Allah ta'ala will accept you and appreciate your efforts for working hard. He will remove your sins and admit you into paradise.
Whoever wants to rectify himself, should ask Allah ta'ala to help him and direct him to a Sheikh and attain Dhikr.
Allah ta'ala orders us to return to him with a pure heart. Our external acts of worship do not matter if we are not cleansed from within. If your inner self is impure, then your external deeds also become impure and are rendered futile. We may deceive people into thinking that we are pious, but we cannot deceive Allah ta'ala through our titles because he knows the state of our hearts.
The person who has true concern for the Hereafter, is concerned about his internal self. He is constantly worried about the state of his worship and such a person becomes a truly successful person.
All sins are wretched, but the sin of anger is very common amongst us. We become angry and we have pride over our anger. We express our anger to those who are weak and dependant upon us. Nowadays, the one who becomes angry is respected in society, although there is no bigger sin than this. The one who commits anger can never attain Allah ta'ala's nearness and pleasure, nor will he earn any status or reward for himself in the Hereafter.
Shaytan became wretched due to his anger. His pride was a result of his anger because behind anger, there is haughtiness. Shaytan makes a person do unimaginable actions due to his anger.
Hadhrat Abu Dharr Ghaffari رضي الله عنه was sitting with Hadhrat Bilal رضي الله عنه and they once had a slight altercation between themselves. Hadhrat Abu Dharr Ghaffari رضي الله عنه became angry and mocked Hadhrat Bilal رضي الله عنه saying, "Oh you, the son of a Black Woman!"
This incident was taken to Nabi ﷺ and Hadhrat Abu Dharr Ghaffari رضي الله عنه was summoned. Nabi ﷺ stated, "You belittled Bilal. Oh Abu Dharr, until now, you have the effects of ignorance within you!'
Hadhrat Abu Dharr Ghaffari رضي الله عنه immediately accepted his mistake and went to lie down on the pavement of Masjid un Nabawi. He began to shriek out and made a promise, saying, "I may pass away upon this earth, but I will not lift my neck from here until Hadhrat Bilal رضي الله عنه comes and places his foot on my neck and squeezes it."
Hadhrat Bilal رضي الله عنه hesitated, before finally carrying out this request of Hadhrat Abu Dharr Ghaffari رضي الله عنه. Thereafter, Hadhrat Abu Dharr Ghaffari رضي الله عنه got up from his place.
Hadhrat Abu Dharr Ghaffari رضي الله عنه himself narrates that, "When a person is in the state of anger, his faith is spoilt and contaminated."
Anger makes the most pious of people crumble, so we should remain extra cautious and concerned just like the noble companions were.
We learn that when a person become angry, Nabi ﷺ becomes angry with that person. Thereafter, Allah ta'ala also becomes displeased with such a person. How can a person then become forgiven?
Nabi ﷺ said, "Whoever becomes overwhelmed with anger, no matter his position in society, he is in fact, stuck upon his ignorance."
A few points can be derived from the previously mentioned Hadith.
Anger is occasionally permissible in some places. The anger of the companion was impermissible and the anger of the Prophet ﷺ was permissible as it was the anger of a teacher upon his student.
Thus, when a Sheikh reprimands his student for the sake of his rectification, he is in fact, displaying mercy towards him and rectifying him. The anger of a Sheikh is in fact a favour upon the student and a form of love as his teacher's reprimand is full of mercy. The student who considers it disrespect and becomes stubborn and angry, is a loser and will not be rectified. The student who absorbs the reprimand and returns with a gift for his teacher for curing his disease, gives charity on behalf of his Sheikh and prays for his Sheikh, he is the real student and is given the title of Wilaayat. This exemplifies a true connection with one's teacher.
We should consider all the solutions and methods for self-rectification presented by a Kaamil Sheikh, as priceless treasures. If you consider it insignificant, then you're considered a hypocrite and far from the work of Tazkiyah.
Even if your Sheikh gives a minor hint towards anything, it should become your life mission to fulfil it. This is because his method is a means of your rectification. This is a unique style of Tarbiyyah and a means of your inner reformation. Whatever your Sheikh presents to you for the sake of your preparation of the Hereafter, you should take it up with sincerity.
The cure for anger is to engage in Dhikr as Dhikr and self-rectification is the true preparation for the Hereafter.
To cleanse your inner self effectively, your heart requires to be washed. This is done through remembering Allah ta'ala abundantly as Dhikr is the purifier of our hearts.
Dhikr itself cannot purify and remove your sins. You must also engage in personal effort to refrain from sin alongside Dhikr. The example of this is to engage in Dhikr and to complete the Tazkiyah sheets in parallel. This will help to remove one's sins.
Dhikr is done so that the heart becomes soft and enlightened. It helps the heart to leave the sin.
Without a company of a Sheikh, you won't be successful nor attain salvation. This is because we are in dire need of the focus and supplication of a Sheikh due to Nafs and Shaytan, which are always ready to deviate us.
Due to the Sheikh's intention and focus, the students attain the blessings of their Sheikh and their souls are rectified in the company of a Wali Allah. As a result, they naturally begin to hate sins.
The intellectual person is he who begins the preparation for the Hereafter and purifies himself through the company of his Sheikh and Dhikr, alongside his own effort.
Once you begin to tread this path and you put effort in, do not worry about success or failure. Allah ta'ala will accept you and appreciate your efforts for working hard. He will remove your sins and admit you into paradise.
Whoever wants to rectify himself, should ask Allah ta'ala to help him and direct him to a Sheikh and attain Dhikr.
May Allah ta'ala allow us to implement.