In essence, Hilm means staying calm, using wisdom, and avoiding haste or impulsive actions. It encourages us to rise above anger and act with patience, just as the Prophet did.
In essence, Hilm means staying calm, using wisdom, and avoiding haste or impulsive actions. It encourages us to rise above anger and act with patience, just as the Prophet did.
Hilm is a term that refers to forbearance and self-restraint. At its core, Hilm means letting go of haste and acting with patience.
Linguistically, it stands opposite to emotions like anger and rage. When a person has Hilm, they do not get angry, and if anger takes over, Hilm disappears. It also represents intellect and wisdom in handling situations calmly.
In Islam, Hilm is one of Allah’s attributes, and being Halim (forbearing) is a key characteristic of Prophet Muhammad ﷺ. It reflects perfect patience, the kind where a person remains completely calm, with no sign of anger or frustration.
Another aspect of Hilm is when someone deserving punishment is shown mercy, and their punishment is delayed out of kindness and understanding.
In essence, Hilm means staying calm, using wisdom, and avoiding haste or impulsive actions. It encourages us to rise above anger and act with patience, just as the Prophet ﷺ did, following the example of Allah’s attribute of forbearance.
The ability to show patience and control one’s emotions, especially in situations of anger or stress, is also at the core of this concept. Hilm signifies tolerance and calmness in the face of provocation or challenges, while self-control means managing emotions and not allowing them to dictate one’s actions. This concept embodies the ability to act rationally and wisely, without giving in to anger or impulsiveness.
Sometimes one finds themselves in situations where they are subjected to mental or physical harm, such factors naturally provoke anger. However, if a person manages to control their anger despite these triggers, this state of self-restraint is referred to as Hilm (forbearance).
Hilm is not merely the suppression of anger; it is the ability to maintain inner peace, even when one has the power to seek revenge but chooses not to. True Hilm is reflected in the calmness of the heart in the face of adversity.
Allah swt describes His beloved servants in Holy Quran as,
“They are the ones who spend in the cause of Allah whether they are affluent or indigent (in both the conditions), sublimate their anger and tolerate (the faults of the) people; and Allah loves those who are benevolent.” Quran [3 : 134]
Anger arises within, a outburst of emotion is felt, but before it is expressed, the person controls it. This act requires effort and hardship. This is referred to as al-kāẓimīn al-ghayẓ (those who suppress their anger). However, this is not the highest level of virtue.
An even higher rank is wal-ʿāfīn ʿani-n-nās (those who forgive others). Not only does one refrain from seeking revenge on those who have angered or caused distress, but they also forgive them. When a person reaches the state where anger does not even arise, despite the circumstances that would normally provoke it, such control over one’s temperament is called ḥilm ṭabīʿī (natural forbearance). Allah says, “And Allah loves the doers of good.”
However, a person attains this level of excellence only through great effort and perseverance. By practicing al–kāẓimīn al-ghayẓ, one gradually reaches a state where even in the worst situations, they remain so composed that no wave of anger arises within them.
In the Quran, Allah (SWT) powerfully highlights the union of knowledge with ḥilm (forbearance), showing the deep connection between wisdom and patience:
“And Allah is indeed All-Knowing, Most Forbearing.” Quran [22:59]
In the Quran, Allah (SWT) magnificently pairs appreciation with ḥilm, emphasizing the value of gratitude alongside forbearance:
“And Allah is Most Appreciative, Most Forbearing.” Quran [64:17]
In the Quran, Allah (SWT) profoundly combines forgiveness with ḥilm, teaching us the importance of mercy in the practice of forbearance:
“And Allah is Most Forgiving, Most Forbearing.” Quran [2:225]
The Holy Prophet (ﷺ) said,
“Allah Almighty loves gentleness and forbearance in all situations.”
The Holy Prophet (ﷺ) used to pray to Allah Almighty for the blessing of forbearance (ḥilm).
The Holy Prophet (ﷺ) said, “Along with knowledge, acquire tranquility and forbearance. If you do not do so, you will become among the tyrannical and oppressive scholars.”
Only the knowledge of a person whose nature is endowed with forbearance (ḥilm) will be truly beneficial.
If there is no forbearance (ḥilm), knowledge becomes useless. If there is no forbearance, actions lose their dignity. One’s entire life, preaching, and advice lose their value. Without ḥilm, even your call to preach becomes ineffective.
When a foolish person possesses knowledge, it offers no benefit due to their inability to understand its true direction and convey it effectively. They lack discernment on what to say, when, and to whom. Without wisdom, knowledge becomes a dangerous tool, like a weapon in a blind person’s hands, often leading to extremism.
Many people possess stacks of papers in the name of knowledge, but they are deprived of wisdom. They lack the understanding of how to express themselves properly, when to speak, or what the present and future generations truly need. They don’t know how to communicate effectively, how to explain something clearly, or how to disagree respectfully.
Without wisdom, even the power of knowledge is rendered useless. In the hands of a foolish person, knowledge will only lead to ruin. A person who holds knowledge but lacks wisdom is like someone carrying a burden of knowledge on their shoulders, but it serves no purpose. Knowledge without wisdom ultimately leads to destruction.
Imam Ali (a) said,
“Knowledge is one thing, but it serves two purposes. If it goes to a noble person, it will enhance their nobility. But if it goes to a vile person, it will increase their vileness.”
Someone asked, “Mawla, can you explain this further?”
Imam Ali (a) replied, “When it rains, you see the drops falling to the ground. When the clouds pour down water, they do so with justice _ they water both gardens and filth (wasteland) alike.
Once the rain stops and the wind begins to blow, you can judge the difference yourself. In the garden, the fragrance will increase, while in the filth (wasteland), the stench will grow stronger.”
If knowledge lacks wisdom (insight), then knowledge will bring disrepute. Religion will be discredited, scholars will be discredited, and this ignorance will cause people to turn away from religion.
It is obligatory for all preachers and leaders of religion that before they raise the banner of religion and speak words of knowledge, they must first internalize the essence of Hilm (forbearance, patience, and wisdom). Those who preach religion must deeply consider on whether their behavior is contributing to the betterment of religion or causing its disrepute.
Imam Ali (a.s) said,
“Goodness is not in having an abundance of wealth and children, but true goodness is in the increase of your knowledge and the greatness of your forbearance.”
When forbearance is absent, knowledge becomes narrow-minded, leading to the loss of moderation and balance, which in turn gives rise to excommunication (takfir) and extremism.
Imam Jafar al-Sadiq (a) said: “Acquire knowledge and adorn it with forbearance and dignity.”
Recently, I had the opportunity to attend the International Mawlid Conference organized by Minhaj-ul-Quran International. Muslims from around the world participated, and this time, renowned Qaris from Iran, associated with Mahfel TV, also joined the event. The founder of Minhaj-ul-Quran, Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, delivered his speech on the topic of Seerat-un-Nabi (SAW), Hilm, and forbearance.
The founder of Minhaj-ul-Quran, Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, delivered a thought-provoking speech addressing the current state of religious discourse and the role of religious leaders.
He urged the audience to reflect on their positions and the positions of religious figures in society. Dr. Qadri questioned whether mosques and pulpits promote the values of patience and forbearance. He lamented that, in the absence of thorough research, many scholars hastily issue fatwas and incite chaos, leading to a perception that religion has become synonymous with turmoil.
Shaykh criticized self-proclaimed religious leaders who have tarnished the reputation of their role through their actions. He noted that, instead of promoting unity and understanding, these individuals resort to aggressive rhetoric, challenging each other and labeling opponents as misguided or outside the fold of Islam. Their fervent and confrontational approach to spreading religious messages has turned them into sources of entertainment for the youth. Many people perceive their antics as a joke, and this behavior is contributing to the younger generation’s disillusionment with religion.
He emphasized that this issue is part of a broader international agenda aimed at distorting the image of religion. Shaykh argued that this agenda encourages the portrayal of trivial matters as significant issues, leading to hostility among religious groups. Those who claim to represent the faith—preaching and delivering sermons on platforms like YouTube and Facebook—often embody extremist behavior that is mistakenly perceived as representative of religion itself, rather than a reflection of individual scholars.
In his address, Shaykh called upon those in positions of leadership within the religious community to reflect on their conduct. He asserted that when their behavior lacks tolerance and is filled with hatred and extremism, it drives youth away from religion. He warned that the language of excommunication and condemnation used by some religious figures creates an atmosphere of fear and alienation among the younger generation.
Moreover, he pointed out that there are forces on a global scale that wish to portray a distorted image of religion, producing extremists and terrorists who engage in violence. These forces provide weapons and manipulate individuals to serve their own purposes, thereby discrediting religious values. Shaykh lamented that the enemies of religion cannot openly destroy it; instead, they exploit these self-proclaimed representatives of faith to weaken it from within.
Finally, he stressed that the pursuit of monetary gain by some religious figures, who prioritize their financial interests over the integrity of faith, contributes to the erosion of religious teachings. By presenting an extremist image of Islam to the youth, these individuals turn them away from the true teachings of the Prophet Muhammad (SAW).
Shaykh concluded by emphasizing the urgent need for a return to the principles of forbearance and wisdom in religious discourse to preserve the integrity of faith for future generations.
