Abdur Rahman ibn Yusuf Mangera – Hadith Series Don’t Get Angry, Don’t Get Angry
AI: Summary ©
The importance of anger in life is discussed, with emphasis on the need for individuals to express it in the right places and the four types of it, including desire, desire is a "front door" for success, desire is a "back door" for success, and "front door" for success. The speakers stress the importance of controlling anger and avoiding harmful behavior, particularly in relationships. The use of "angry" is also emphasized, and the importance of body posture and learning to manage one's anger is emphasized. The segment also discusses various remedy methods for addressing anger, including learning to train oneself, listening to others, and using body posture to reduce feelings of anxiety.
AI: Summary ©
Bismillah al Rahman al Rahim Al Hamdulillah. Hamden, Kathy on the
uban Mubarak and fee Mubarak and Allah He can now your Hebrew buena
wildoe jelajah, who I'm unaware of, or salatu salam ala. So you
didn't have even Mustafa SallAllahu Taala either you either
early he was Safi or Baraka was seldom at the Sleeman.
Kofi Annan laomi been buried. The first Hadith Hadith number 16
is related by Imam Bahati. So I'll relate this hadith through my
chain up to Imam Bukhari Rahim Allah and Abu Hurayrah, the Allahu
Anhu acknowledged and called an interview sallallahu alayhi wa
sallam, el cine got a lot of
letters. For them Iran called Allah Tada.
So essentially, what's happening here is that Abu Huraira, the
Allahu Anhu is transmitting this hadith to us saying that the
Prophet sallallahu alayhi wa sallam, a person said to him, give
me some counsel, counsel me give me some advice. So the Prophet
sallallahu alayhi wa sallam out of everything that he could have
said, there are so many things you could say when somebody said, give
me some advice. Now imagine it, I want you to put yourself into a
particular scenario, somebody tells you give me some advice.
What do you think you'd say? Among the 1000s of things, you could
say? What would you say? And why would you say it? Right? What
would you? What would you? What would be the decisive factors or
the deciding factors for you to say something?
So when somebody asks me this question, like, give me some
advice, I generally ask them, Can you tell me what you want advice
about? Because I want to be as relevant as possible.
That would be one way, if I know the person and they know something
about them,
where they could improve, then maybe I'll give them advice based
on so if it's somebody I've know some students, a friend, a
colleague, somebody that attends classes, and they say, Please give
me some advice. And I've seen something about them. I'm thinking
that maybe there's something that is needed, that could be
discussed, and I will probably mention something very relevant.
So based on this as well, I'm just trying to put myself into the
prophets, Allah loosens place, somebody asks him a question, a
general question, give me some advice. And he said, Don't get
angry. That was not a standard rice he gave everywhere. You don't
see this being said that every time hundreds of times he's been
asked for advice, and he says, Don't get angry, right or control
your anger in other words, so there must be some background to
why he asked this question. Sorry, why he answered it in this way.
This particular narration is obviously transmitted from Imam
Bahati. In this way, Imam Muslim doesn't need to narrate this
particular Hadith. Generally, you've got behind Muslim that
transmit a lot of similar narrations. However, this hadith
is also related by Imam Muhammad, Imam, Malik, Imam Telemedia and
many others. In fact, in the measurement of Zoa it there's
another
in other than 10 Maybe there's another version of this call to ya
rasool Allah.
The person said, I said, O Messenger of Allah sallallahu
alayhi wa sallam Dulany Allah, Amylin, util Jana. Tell me about a
deed that is going to enter me into paradise. So the Prophet
sallallahu sallam said, No. And then he said, So tell me about a
deed that's going to get me into paradise while I took theater Alia
don't give me too much. Like don't make it too long. Give me a very
pertinent, concise, particular advice. So the progress also said,
Okay, let alpha dub Don't get angry. So that's another version
of this iteration, which gives us a bit more information of how the
question was asked. See, in Hadith as you probably learnt already, if
you've been attending these classes, that you can never just
take one Hadith and run with that.
To really understand the backdrop to something, it's always a good
idea to go and research all the Hadith on that same topic. So you
have numerous narrations on the same topic. Sometimes you can have
up to 20 narrations that gives you various different bits of
information, because a certain Narrator would have focused on one
aspect, and that's what he has transmitted. When you look at it
from another narrator's perspective, he gives another bit
of information. And that's how you get a better picture. So that's
what we are trying to do here.
So now the significance of keeping a significance of speaking about
Don't get angry. Right, which is such a essential human trait.
Nobody can be without anger, anger is a human trait that is actually
required. So when the Prophet sallallahu sallam said Don't get
angry, his idea is that you need to control your anger. Don't
express your anger, especially in the wrong places. But we also know
that there are places where anger must be expressed. That's the
place to express anger the Prophet sallallahu ala
Sanlam himself express anger. So clearly you have to look at this.
The Brock's awesome is not giving a universal statement that you
must never get angry. But generally when people do get angry
for the wrong reason, well you must not get angry. Right? Because
that's really where anger is.
Anger is chaotic. Anger is corruptive, and so on and so
forth.
So,
in our, in our narration, if you look at it, he says followed the
mirror. And that's not in the other narration that I quoted. But
in here, it's followed the the neuron, which basically means the
man repeated this request several times. So the first time he said,
give me some advice versus said, Don't get angry. So he said, Give
me some more advice. He said, Don't get angry. He did this
several times. That means if he's asking for very pertinent concise
advice, and he asks it a few times, and each time the person
said, Don't get angry, you can now see the importance of controlling
anger.
That is, and the reason for this is that it's no surprise, to be
honest, I mean, if we take it in our own lives, from a practical
perspective, anger is probably one of the most destructive factors.
That's why in Arabic, hola, hola, Boo Juma or shadow.
That's a statement that a lot of anger is the fount is the
collection, the vessel of all evil. And the opposite to that is
abstinence from it to be able to control anger is Juma ol hive
is basically the fount and the source of all goodness.
Anger is such an issue.
within human beings, there are three faculties, three feelings
that essentially make up their character, our character is,
is basically a compound of these three faculties and one of them is
anger. The other one is desire. And the third one is knowledge and
understanding and how far we take that. So this is talking about one
of the most essential faculties of a human being. So we need a bit of
anger, anger is a faculty within us that basically gets us to go
and do something.
Right. So if if somebody doesn't have any anger at all, or hardly
is able to bring it up, then they won't fulfill the rights, they
will be getting abused, their religion will be abused, their
family will be abused, and they'll just sit back and laugh and like,
yeah, it's okay, you can do that you can walk all over me.
So you need you need the faculty of anger. But then the problem
with anger is that if you don't keep it in moderation, it goes
beyond into the effort level, as they say, in Arabic, in excessive
level, then that's what creates arrogance. It creates anger, it
creates tyranny, violence, murder,
in swearing at people, insulting people, it just goes on and on.
There are so many, that's why I said it's the fount of all evil,
because when you get angry, you're going to do all sorts of backbite
people lash out at people strike people, not give them their
rights, withhold their right, because I'm angry, I don't want to
give him what to do to him. Right, you can just see how it's gonna
manifest
might be a good idea for us to take a little bit of a personality
check on ourselves, there are four types of anger, you've probably
heard of it four types of sorry, not four types of anger, but four
types of people. So in Arabic, in Arabic, the way they represent
that is that study or study or Zool, body will have the body
observer, and then a mixture of the two. So you will have the body
as well, and but you will not have steady reservoir. So what that
basically means is
somebody who angers very quickly,
but then somebody who comes down very quickly, that's the first
category, right? So you will study reservoir.
Second category, and this is not in any kind of order. It's just
random order. But these are the four rational possibilities.
Second, one bottle of water bottles, our somebody who gets
angry, very late, like he can take a lot before he actually gets
angry. But then once they do get angry, then it takes a very, very,
very, very long time to calm down. Right?
Then the third and fourth are basically a combination of the
two. So somebody who gets angry very quickly, and somebody who
can't, but who comes down very slowly, somebody angers very
quickly and frequently and comes down very, very, very slowly. And
then the opposite of that is somebody who angers hardly ever
angers seldom gets angry. And if he does get angry also comes down
very quickly. So now tell me, which is the best of these
categories.
The fourth one maybe.
Would everybody agree there? Anybody difference of opinion
Now, which is the worst one?
So mostly people are electing for number three, you're saying number
three as well. Okay? Nobody says anything else. Can you imagine it?
The guy who gets angry so quickly? And then when he gets angry, takes
a very long, long time to calm down, is this person ever not
going to be angry? Right? Because the little things are going to get
them angry, and then they're just not going to calm down, something
else is going to get them angry. So there's going to be anger over
anger. So now, do we know what category we're in? I mean, I used
to be I mean, I'll tell you, I used to be
cynical about the body oil is not the best category. Anger is very
fast, but comes down very fast. So was that the second category?
That was the first one. I used to get angry quickly, but I don't I
don't stay angry for too long. So Hamdulillah. But I don't get that
angry anymore. After marriage, I've learned to control myself.
Right, thanks to my wife. But I don't get that angry anymore. So I
used to be sitting over there. But here's why now I'm kind of in
between.
I don't get angry as much. So do you guys know what you are? You
don't have to tell me I'm just saying just just want to see
realisation on your face.
Because I mean, if we're reading this hadith, and if we know where
we are, where we need to get to where we were, and we've gotten
somewhere Hamdulillah. That's practical implementation in sha
Allah.
Okay, so let's just move on, because we don't have too much
time, to be honest. And
who is this person by the way that this incident took place with? So
firstly, when you look at Hadith, and whenever there's a obscure
personality that's not mentioned, it's generally because there's a
bit of negativity. So the Sahaba or the narrator has conceal their
name, because the problem is the point is not to
focus on someone but rather the message. However, many of them are
had the theme they will generally go into detail about who the
person may be, right because they know maybe from other generations
so here, some of them are handy thing like if knowledgeable
humbly, saying that most likely this was a Buddha this could have
been a Buddha or the Allah one. Right one of the famous Sahaba
reason is that we've got a nother narration from top Irani Imam
Tiburon. He has related it from Abu Dhabi, Allah He said, Ya
rasool Allah, tell me about an action that will enter me into
paradise.
Give me an advice about something that's going to enter me into
Paradise and the prophets of Allah or some said la Dadaab. What a
cool Jana Don't get angry, and for you is paradise. So basically
saying control your anger, and you will you've got paradise. So
Allahu Allah, Allah knows best.
Some say that it was God or ignore Kodama. But most Hadith just say
it's a Roger, it's just a man. It's just some man. And that's
probably the best is to leave it like that. Because the message is
what's important for us.
There's another Hadith in which somebody asked the messenger of
allah sallallahu alayhi wa sallam for advice, and he said, lots of
them. And then the person said that said,
for Karatu, he then says that after the Prophet saw some gave me
that advice, I contemplated it.
When the Prophet saw some said that, and then I realized that
anger does incorporate every evil that is out there nearly. So I can
see why it's such pertinent advice. Now you know that the
prophets of the Lord Islam is known, especially in these 14 in
this in this 40 collection for his concise, direct, very eloquent
advices. In a few words, he means so many things. So the fact that
he said love, talk with the wishes, don't get angry, actually
means so much more than just don't get angry. Don't get angry, in
other words, means that you need to, because the person who gets
angry can't have good character. It's an too much anger, not being
able to control your anger is the antithesis of being a person with
good conduct. One of the biggest reasons that marriages break down
is because of excessive anger.
Right? It's just ego ego comes into with anger. There's just so
many things it relates to ego Remember, it's one of the three
most important faculties by which a human character is determined.
So the more the person is in control, the better the character
so the 47 said Don't get angry, meaning improve your character. So
that's a bigger message that we're seeing here. That's what you have
to read when you're reading between the lines. That's why
Jaffa no Muhammad said alojado miftah who could Leisha anger is
the key to every evil. It will Mubarak Rahim Allah was US
He met Alana Houston and hook fika Leamington
define for us.
Good character in a single word in a single expression defined for
us, and he said
Torquil hardab.
Abandoning anger, that's basically in one in one sentence abandoning
anger. So now
some of the Prevention's for anger, okay, we've learned now
anger is bad. And I'm sure nobody's going to disagree with
that. That's something we've all been, you know, people struggle
with it. Either too much anger, too little anger, not moderate
enough controlling of anger as Allah subhanaw taala says, well,
the mean alive in the Quran, those who control the anger, right. So
now how do we what are the Prevention's from anger? So let's
look at it from a few different ways. I'm going to tell you
several Hadith in which the Prophet salallahu Salam gave some
solutions, gave some remedies. But before that, let's look at the
psychology of this.
In America, and maybe in England, in England as well, when a police
be, especially in America, where they have guns where the police
carry guns as well.
I remember once I was driving about it was Ramadan time, and I
was going to come back to England the day after it was taraweeh, I
finished my telawi. And then I'd gone out somewhere. And I was
coming back late, it was brought to two o'clock in the night. And I
was I was coming back and I was speeding. So police, Flash me from
behind, I stopped. Now in England, when when the police stop you to
get out of the car, you don't. You're supposed to get out of the
car, they want you to get out of the car, they asked you to come
out of the car. Right? I haven't been stopped too much in England.
So but as far as I know, that's what I had in mind. So what I did
was, when he in America, you're not supposed to get out of your
car, because that's dangerous. That basically means that you're
showing aggression. So I'm dressed like this, in, in this is in
Midwest, this is not even in California, in New York, where
they're exposed to this stuff. There's very few Muslims in that
area, two o'clock in the middle of the night, I stopped the car and I
get out. And I think the guy was sensible, he must have realized
this guy, some foreign or some weirdo, whatever. He said, get
back in the car. So I got in the car. Now what they do is they
don't come and stand in front of you. Alright, so in America,
you're driving and you're sitting on the left hand side, they won't
stand in front of you and confront you. They stand behind you outside
the car, and they talk to you. So I'm sitting here, and he's
standing there. So in England, he'd be standing here, for
example, why do they do that? So there's a lot of studies of why
they do that. The reason is that if they're in front of you, that's
a very confrontational posture. So by by standing behind the putting
what we can call whitespace, in between, right, so imagine a
concept of whitespace. That is very important.
If you know you're going to be confronting something that
generally aggravates you put some put a buffer zone in between put
some whitespace. And if you understand this concept of
whitespace, you can actually see the profit or loss from apparently
applying this idea. So for example,
look, look at these narrations, right?
The Prophet sallallahu alayhi wa sallam said,
in the CIO, he actually
there was a man who was arguing with another, and he was red in
the face. And he started insulting the other swearing cursing at the
other person. So the problem is a lot of some just remarked on the
site. He just made a remark on a site because sometimes going to a
person who's angry is very difficult. So he just made a
remark on the site. He said in the Latin Mo, Kennametal, nokhada,
Khalifa and Houma Yejin, I know of a formula. If he says it, he will
be able to control what he is experiencing, meaning that will go
away the anger will go away. So if he said I will do bIllahi min ash
shaytaan the regime.
If he says I seek refuge in Allah from Shaytaan, accursed so he
obviously didn't seem to take notice. He didn't appear to take
notice. So the people who are sitting around standing around,
they asked him, didn't you hear what the Prophet sallallahu alayhi
wasallam said, so. So he turns around typical, he said in the
list to be Majnoon, yes. I mean, I'm not I'm not crazy. You can
imagine he was very angry that he even made that kind of statement
then. So in this one, the prophets, Allah Islam is actually
telling us that read our wounds will be lost. That's actually a
spiritual response. That it's because of shaitan that you're
getting the anger sheet. Essentially, we there's many
things that will anger us. But once we get onto the anger
bandwagon, the shaytaan rides this wagon and just takes it further.
That's the problem. So then we end up doing things that we regret, so
they could be a cause for anger in the beginning, if you're not
controlling
But then it's shaytaan, who takes advantage of that situation? So
read that older Biller, how does one read out the real life?
They're angry? You're gonna have to train ourselves to do that. How
would you train yourself to do that? Because in that heated
moment,
how are you going to remember that unless somebody tells you that all
the time you put a reminder somewhere that every time I get
angry, remind me to do Altavilla so I think what it is that I found
useful personally, is that every time it's happened, and we regret
it, then think next time inshallah I'm gonna say it and eventually,
Inshallah, we'll be able to say, I will be loved when you get angry
or control yourself. Right? So we every time it's gone beyond then
we actually think about it. So the next time we actually think about
it earlier, it's just about hopefully training ourselves to do
so.
That's the first remedy. The second remedy that the professor
also wants suggested, is
he said, Allah in the hot lava Jamara twin fecal dibny Adam,
anger is an ember a cinder and Ember in the hearts of the human
from Allah, Amara ETOM, Elijah Marathi ie when defiantly Oh
dodgy, don't you see the redness of his eyes? Like, you know, don't
you see his eyes pumping like that and his veins that they're
bloated, right? And he said Furman has some indica, shaitan. Failure,
Phil yells, duck bill aren't.
This is another remedy. He says anybody who feels that? So he's
talking about heat now? He says anybody who feels like that he
should Earth himself. That's not what he said he should he should
basically put himself onto the ground. And we would I mean, in
other terms, he could call that earthing oneself so that the
electricity dissipates. I mean, you need an earth wire. Right? I
know, I'm maybe reading too much electronics in here now. But you
know what I'm talking about. The reason is that there's several
reasons for this the earth is very is has humility, right? That's why
shaytaan use that idea against other Malays you're created from
the earth, which is a lowly, inferior, inferior item. So if we
get onto the earth, it just basically calms us down. Right. So
get onto the ground, basically, I think, again, it's putting white
space because there's another narration which says that when you
get angry and you're standing up, then sit down. If that doesn't
take care of it, then lie down.
In fact, on one occasion that with Zahra the Allahu anhu, he got into
an argument with somebody and then suddenly, in the middle of that he
laid down onto the ground, he was in a field, and it was soil. It
was it was wet. I said, What are you doing? He said, I'm doing what
the prophets I got angry. So I'm getting I'm earthing myself onto
the ground. But again, it's not just earthing, it's putting weight
space. The reason is,
that if I'm standing up
with somebody, and they get me angry, I'm more likely to do
something when I'm standing up, because the posture is an
aggressive, aggressive posture. If I'm sitting down, I'm more
debilitated. Because when you're sitting down is you've got more
restrictive movement. And if you're lying down, then you're
just not you're supposed to be resting. So like, you know, you're
gonna have to jump up for something. So it just puts more
white space. In fact, what studies show is that if you want to
criticize somebody, don't ever criticize somebody standing up.
Like, for example, you got an employee at work or somebody else
and you want to tell them something, or you use a guy in the
masjid and you want to, you know, so don't just see him outside and
say, you know, I want to speak to you, and then you start
criticizing them, they'll take, they're in a very confrontational
body posture. body posture has an impact on our feelings and
emotions. There's no doubt about that. So they're more they're less
likely to be more accepting. What you should rather do is take them
home for some chai, right for some tea, relax them down. If you can
lay them down. You got the nice cushions like we have inside
themselves. You got nice cushions, right? You lay them down, you
relax them, and then you criticize them. Maybe that's why shrinks do
this. Maybe that's why psychologists make you lay down or
something. Right, well love or Ireland. But I mean Subhan Allah
the Prophet sallallahu Sallam is giving us all of these advices
and then
so
another thing is the Prophet sallallahu alayhi wa sallam said
in a transmission of Imam Muhammad,
from Abner Abbas, either Madiba Dukkha Folly is good. When one of
you gets angry, he should remain silent. said that three times.
You should use that sparingly because for some people, if you
stay quiet, they get more angry. They want an argument. Like if you
stay quiet, they're gonna get even more angry. But at least they'll
stop you from getting angry. You might just have to be more
patient. There's a husband and wife and basically the husband. He
just becomes silent. And the wife is telling me I get much more
angry because
He stays silent. She that he she just wants to argument over and
done with, because at least when somebody says something, you know
what they're thinking and when somebody is silent,
it just makes it a greater enigma. And then you get even more angry
Subhanallah anyway, so you can we can use these various different
things. Write in different situations, the virtues of
controlling anger, especially when you think you're right. That's the
difficult one. You know, if you're very,
if you get irritated by discrepancies, if you get
irritated by unfairness, some people just have a natural trait
that they can't take unfairness, and you get angry, maybe even for
the right reason. Just because you get angry for the right reason,
doesn't mean that you have the right to get angry. And you may
have the right to get angry, but it's what the anger will make you
do, which is a problem.
So you can get angry. And
you see, as I said, In the beginning, the four categories,
right? Similarly, you can look at people with any other problem as
well. Who is I mean, you don't have to answer me. But how many of
us are naturally more miserly than they are more generous, like they
are more miserly than their brother or sister is.
Allah creates us in different ways, you will see that two of
your children one will be more than the other, more generous than
the other. You got two Auntie's one is more generous than the
other. That's a natural trait, we're not going to be punished for
a natural trait. But we will be punished if you exercise that
natural trait, and you do something wrong with it. So if
somebody's miserly, and that might be leads them to withhold zakat,
or sadaqa. Or spending when it's commonly decent to spend.
That's going to be problematic. So likewise, if you've got anger, we
need to learn to control it. You're not going to be we're not
sinful for having anger. That's a natural trait. Some of us get more
angry. We didn't ask for that. Right? I see it come from my
father, Well, where did it come from in your father, right? You
see what I'm saying? But we will be punished for expressing it in
the wrong way. So it's controlling it which is necessary. That's
what's important to understand. And we need virtues to be able to
control our anger. One of the most effective things I found is that,
you know, sometimes there's certain people that we generally
get irritated by who make us angry, like every time I go to
speak to this person, and whether that's our father or mother or son
or brother, or business partner or neighbor, it just some people just
take us off. Now, you know every time I go to speak to this person,
I'm gonna get angry. He's gonna she's gonna make me angry. He's
gonna make me angry. What do you do them?
And you have sometimes it's family, so you have to speak to
them. You can't just shun them. So then there's a wonderful dua
Allahumma inni or obika and please repeat after me so at least we'll
read it once Allahumma inni
rubrica
Meenal Muna Shikakai
when NIFA it was so ill a flock
mashallah that works wonders. Oh, Allah is secure refuge from
disputation, quarreling and argumentation Shinnecock. The fog
is hypocrisy
and suella bad character.
You read that and then you go and because you've read it, you've
already put some whitespace you've already in control insha Allah.
But there's a numerous the prophets Allah some said Leisha
Lisa should either be surah I mean, the the powerful, the
powerful person is not the one who basically just throws the other
person to the ground wrestle the other person to the ground, the
powerful one, the strong one is the one who's able to control
themselves when they're angry, because that is even greater,
greater power than be able to just put somebody it's self control.
Because releasing oneself where it's not due can get us into a lot
of trouble. And then it says that whoever another Hadith says that
whoever controls the anger were when they were actually able to
release their anger. Right. One is that you can't say anything
because it's some superior you're in a situation where you're in a
disadvantage because you can't resign and you're just all getting
angry inside. No, you are able to actually administrate your anger
and to express it, but you still controlled it. Then Allah subhanaw
taala will invite this person call him out positively over the heads
of everybody on the day of judgment as a sign of goodness. So
there's a huge reward in that
and
give him choices for whatever benefit he wants. And his numerous
other durations as well. We mustn't miss the other side of the
story, which is that in some cases to be angry is actually rewarding.
When will it be rewarding to be angry?
Because we're always talking so negatively about anger. And now
suddenly, you know, we're talking about being rewarded for being
angry or which what kind of anger is that?
Yes, when it's against injustice, because remember, we're told to
dislike injustice. And we're told to even try something against
injustice. So to get angry if Muslims, you know, are being or
people are being treated unfairly, whether that be Muslims or
otherwise, I mean, in general anyway, right. So those are the
places where
anger is necessary.
There's been cases where the province also was seen so angry,
it says in the Shemitah, which you've probably read that
it was as if some seeds from the pomegranates were burst on his
cheek, that's how angry he goes. But what's wonderful about the
proposal awesome is that he only got angry for the Sharia. If he
was personally abused, he had this amazing temperament. When he was
personally abused, it just made him more forbearing and Clement,
it's just like, he's so in control that somebody is abusing when he's
like relaxing more, like, Okay, I know you, that's the best way to
deal with you Just Just relax. But when he was for sure, he didn't
know once he came into the house. And he saw in a shot of the Allahu
unhas room. And he actually saw that there was a curtain on there
with a picture of maybe a bird or something like that, he got very,
very angry. And he said that people, the the people who will
get the most severe punishment on the Day of Judgment, people who
basically put up this, this kind of picture up so he did get angry,
because I don't think he didn't get angry at all, he definitely
got angry. There's a story about these two individuals, one was
very practicing, the other one wasn't very practicing. So one,
that one was very practically used to all his advice. The other one,
on one occasion, he got really angry with him. And he said, You
know what, Allah is never going to forgive you.
His anger, this was his anger that led him to say to the other person
that Allah is never going to forgive you. Allah then got so
angry that he actually punished this practicing person, and he
sent the other one to paradise. That's how detrimental anger can
be sometimes for us. Just one other point. When you get angry in
salt, you curse things.
And subhanAllah you know, when couples or with children, we start
cursing them. That is one of the worst things you can say. Because
when you start cursing somebody, you're like, you're literally like
praying against them.
On one occasion, there was
a woman.
She cursed, her camel in anger.
And they were with the province of a lawless and I'm on a journey. So
you know what he said to her. He said that get off and
let it go. We don't want anybody a curse with us. If you're cursing
your camel, then that means the camel is accursed, it's down. We
don't want any damned animals with us because it brings curse to the
rest of us. So if you're going to curse it, then get rid of it. And
you walk along with us. So if a person is cursing his wife all the
time, she's cursing the husband all the time cursing your children
or your parents all the time. I mean, and these are the very
people you want good with. I mean, that doesn't make any sense
because you're praying against them. A curse is a prayer against
somebody which is brought on by anger. So we ask Allah subhanaw
taala to allow us to
understand if we have this problem and be able to rectify our
imbalance essentially, it's an imbalance. We just need to go into
a fine tuning, right but it takes a long time to either increase in
the right places decrease in the wrong places. And we ask Allah
that he helped us