If after reformation, the 'SELF' (nafs) encourages towards sin, then he lets out his anger on it, saying he will not allow it to sin! So anger is there, but its direction is now changed, which is praiseworthy and a commendable action.

Now, what is the meaning of "Kazm" and for what was is it used by the Arabs? The Quran has been revealed in the Arabic language. Allamah Aloosi As Sayyid Mahmood, the Mufti of Baghdad has explained this in his commentary, Roohul Ma'ani, that "Kazm" means to fasten a string around the mouth of a water bag which is filled to the brim. Thus Allah Ta'ala states that when anger surges up in you, before you begin to talk vulgarly, swear and speak anything harmful, immediately tie your mouth up with the string of "Kazm".

Now, let us see what is the difference of "Ghaiz" and "Ghadhab". Sometimes, the workers in the office speak amongst themselves that "today the boss is fuming with rage, perhaps he had a fight with his wife." Allamah Aloosi Rahmatullahi alaih has explained that the meaning of "Ghaiz" is that when one is angered, he controls himself and holds back his frustration. In "Ghadhab" , one intends to take revenge. "Ghaiz" can be used only for the creation and not for the Creator (Allah) while "Ghadhab" can be used for both, the creation and the Creator. Allamah Aloosi Rahmatullahi alaih has explained four ahadeeth concerning this verse for only the one on whom the Quran was revealed can explain the commentary of the above verse. Ahadith Concerning Anger.

The first hadith is, "One who controls his anger inspite of having strength to enforce it, Allah will fill his heart with Iman and peace."

This means that a person has full strength to enforce his anger and there is no obstacle preventing him from doing so, yet he swallows his anger and forgives the person only out of the fear of Allah. Allah will then bless such a person with the above reward. What a great reward for controlling one's anger! The elders have explained that one who swallows the bitter sip of anger which means that he controls it, Allah will change all that anger into noor. Together with this, another commentary is given: That anger which takes place for Allah or for the affairs of Deen is an exceptional type of anger, as Rasulullah Sallallahu alaihi wasallam also got angry when witnessing the disobedience towards Allah. His blessed face would turn red as if pomegranate juice had been sprinkled on it. Therefore, one should get angry on the disobedience of Allah. The second hadith is: "One who controlled his anger, though he was able to enforce it, on the day of Qiyamah, Allah will call him in front of all the creation and allow him to choose any "Hoor he pleases to have". This is the second reward of controlling one's anger.

The third hadith is: "On the day of Qiyamah, Allah will call out: "Stand up, whoever has a right upon Me." No one will stand up, except that person who forgave another's mistakes in the world. Whoever, earned this wealth and did actions of forgiveness only he will stand up to take his rewards from Allah on that day."

The fourth hadith is: "Anyone who wants high palaces and high stages in Jannah, should forgive the one oppressing him, he should give to the one who deprives him, and he should keep up relations and communication with one who severs ties." Certain blood relatives are such that even if one does a million kindnesses to them, they do not do so in return. The rule for them is that even if they keep severing ties, one should keep maintaining ties with them and forgive them. We learn from this hadith that Allah has promised beautiful mansions and high stages for the person who practises the above.

If a relative is troubling and harming one to such an extent that it is unbearable and through which one's world and hereafter is being harmed, one should take advice from the Ulema, because for such a person, different rules will apply. Another three ahadith will be explained concerning anger.

The fifth hadith is: "Anger destroys Iman in the same manner that aloes spoil honey." Aloes are so bitter, that if stamped at a distance, the throat of another person becomes bitter. If a small pinch of aloe is put into a whole mound of honey, all the honey will become bitter. Similarly, anger makes the sweetness of Iman bitter which means an angry person does not enjoy the love of Allah, and His ibadat and tilawat etc. because his anger has spoilt the perfection and noor of his Iman.

The sixth hadith is: "One who holds back his anger, Allah will hold back His punishment from him." It is devious that one will have to tolerate difficulty in controlling one's anger, and this is tolerated for the pleasure of Allah alone, then upon this one will be blessed with this great reward. This training of tolerance can only be made easy by the blessings of the company of the pious people.

Once a person wrote to Hadhrat Hakeemul Ummat Moulana Thanwi Rahmatullahi alayh that he has anger in him and that some treatment should be prescribed. Hadhrat replied that he should go to Moulana Muhammed Hasan Kakordi Rahmatullahi Alayhi who was the owner of Anwar Book Depot in Lucknow. After some time, this person wrote back to Hadhrat Thanwi Rahmatullahi Alayhi saying: "My anger is gone. I keep going in the presence of Molvi Sahib and he never tells me anything concerning my anger, yet how is it that I have benefitted so much?" Hadhrat told him: "Because Moulana has a tolerant nature, he has within him the faculty of patience and tolerance, and this quality of his heart has been transferred to your heart."

The seventh hadith is narrated by a Sahabi Hadhrat Abu Mas'ood (RA) that once he was beating his slave when he heard a voice from behind him saying: "Abu Mas'ood! Allah has more power over you than what you have over him (the slave)." This was the voice of Rasulullah Sallallahu alaihi wasallam.