Hazrat Bilal (RA) was a negro slave, and of very dark complexion, but Hazrat Umar (RA) used to call him: "O my chief Bilal! Just imagine, an individual from the leaders of the Quraish, a respectable and beloved vazeer (minister) of a Nabi is addressing a negro slave as "O my chief!" Rasulullah Sallallahu alaihi wasallam's two vazeers were such that he Sallallahu alaihi wasallam sought advice from them even in the late hours of the night. They were Hazrat Abu Bakr and Hazrat Umar (RA). One day, by mistake, Hazrat Umar (RA) said to Hazrat Bilal (RA): "You are dark complexioned." He immediately realized his mistake and was extremely sorry for uttering such words. He lied down on the ground and asked Hazrat Bilal (RA) to walk on his body so that Umar's mistake can be forgiven on the day of Qiyamah. Hazrat Bilal (RA) refused to walk on his body, saying: "You are beloved to Allah's Nabi Sallallahu alaihi wasallam and are also his father-in-law. Your daughter is the wife of Nabi Sallallahu alaihi wasallam 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 khilafat, a thought came to Hazrat Umar's mind, that he was the khalifah of the Muslims. This was not pride, but just a thought, yet having become perturbed at this thought, Hazrat 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 khalifa, Hazrat Umar Farûq (RA).

Why did he 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. I am relating these incidents concerning anger to show you 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 istighfar and repentance. If istighfar 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 istighfar."

Hakimul Ummat Moulana Thanwi (RA) explains the commentary of this ayat in his 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 istighfar) - but they will have no salvation in the hereafter because of not having Iman. Hazrat Ali (RA) says: "O Muslims, O Companions of Rasullullah Sallallahu alaihi wasallam 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 Sallallahu alaihi wasallam while the second cause of safety is still with us, which is istighfar [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 rakats of salatul tauba and repent sincerely i.e. make istighfar, for it becomes haram for the fire of Jahannum 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. It will be of no use asking Allah's forgiveness when we have usurped the wealth of His servant. 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 Qiyamah. 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 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 at the eyes by keeping them under control. Tell yourself quite firmly that you will certainly not allow them (the eyes) to look at a forbidden thing, even if this should cause your death. Do 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.

Finally I would like to say that the best way of reforming the nafs [self] is to connect oneself to a pious, god-fearing person. We should keep informing him 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.