Restrain Your Anger

A REQUEST FROM A SAHĀBI

عن أبى هريرة رضي الله عنه قال إن رجلا قال لرسول الله صلى الله عليه وسلم – اوصنى ولاتكثر علي قال “لا تغضب“
(جامع الاصول الكتاب الثالث في الغضب والغيظ)

Hazrat Abu Hurairah رضي الله عنه has narrated that a man asked Sayyiduna Rasoolullah صلى الله عليه وسلم:”Give me some instruction but do not make it lengthy.” Sayyiduna Rasoolullah صلى الله عليه وسلم replied; “Do not become angry.”

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that the Sahābi رضي الله عنه presented himself in the company of Sayyiduna Rasoolullah صلى الله عليه وسلم; he sought advice but made a condition that it must be short (and concise). SubhānAllāh; we should learn from the temperament of Sayyiduna Rasoolullah صلى الله عليه وسلم – he acceded to the request and did not show any displeasure to the condition the Sahābi had placed.

The commentators of Hadīth have explained that it is not contrary to respect and etiquette if anyone requests the Ulama to be brief in their advices. It is possible that an individual is in a hurry and if he is given a lengthy instruction, it may delay him. Furthermore, there are instances where some people are simple and cannot remember lengthy advices. In this instance, Sayyiduna Rasoolullah Hadvised the companion; “Do not become angry.”

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SINS ARE DUE TO ANGER AND LUST

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that anger and lust are the two factors that drive man towards sin; whether they are linked to Huqooqullāh (the rights of Allah Ta’ala جل جلاله) or Huqooqul ‘Ibaad (the rights of creation).

Lust in Arabic is termed as ‘Shahwah’, it relates to the desires of the nafs. A man wishes to eat something; this is the desire of the nafs. One wants to do something unreasonable; this is the desire of the nafs. Why does an individual want to rob someone? What consumes man to hanker after wealth and possessions? What causes man to cast lustful glances towards women? These are all linked to the aspect of Shahwah where the desires of the nafs make man slip into transgression.

There are numerous sins that originate from anger. Therefore, if we submit ourselves to Sayyiduna Rasoolullah صلى الله عليه وسلم and exercise restraint with regards anger, we will be saving ourselves from various acts of disobedience. Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that the message of the Hadīth لاتغضب is a vital lesson of Tazkiyah (reformation). Thus, the first step for a man who undertakes the journey of sulook (the road to Allah Ta’ala جل جلاله) is that he curb his anger.

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ANGER IS INSTINCTIVE
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that anger is a natural trait in man. There is no man without the instinct of anger. Allah Ta’ala جل جلاله has placed this quality in man in His infinite wisdom.

If man keeps his anger in control; he saves himself from many difficulties but if he does not have anger, he will not be able to defend himself when attacked by an enemy or an animal. Man is thus allowed to display anger to protect himself; and Shariah has not placed any restriction on that. The quality of anger has been given to man for the very purpose of protecting himself, his possessions, his family and his relatives. These are the occasions when anger is permitted.

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THE RESULT OF NOT CONTROLLING ANGER
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has advised that if man does not exercise restraint with regards controlling his anger, then he will slip into more sins. Arrogance and jealousy develop as a result of anger. A person who is angry becomes hateful and hostile towards people. There are many undesirable character traits that overcome a person who does not control his anger.

There are individuals who hold some influence and they verbally and violently abuse their subordinates. Great difficulty and grief are experienced due to the lack of restraint and composure.

It must be understood that many sinful acts are committed when one is angry. To beat someone unnecessarily is a major sin. It is also a grave injustice to abuse someone; our Noble Master Sayyiduna Rasoolullah صلى الله عليه وسلم has said;

سباب المسلم فسوق وقتاله كفر
(صحيح البخاري، كتاب الادب، باب ماينهى من السباب واللعن)
“Abusing a Muslim is an evil act (fusūq) and killing him is disbelief (kufr).”

This is the result of uncontrolled anger; one abuses and taunts another Muslim which causes pain and misery. This type of behaviour is sinful.

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ANGER MAKES ONE SPITEFUL

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that on occasions, if the person on whom a man is angry with is not his subordinate, then the angry man gets involved in gheebah (backbiting). This happens when an individual becomes angry with a senior and he cannot let him know what is in his mind; he starts talking ill of the senior. Anger leads to backbiting.

Sometimes there is so much resentment that irrespective of how much a person talks ill of the object of his anger; his anger does not subside. Plans are made to hurt him and one derives pleasure at his misfortune and difficulties. This is being spiteful, which is also sinful, because the person cannot vent his anger.

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JEALOUSY GROWS FROM ANGER

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that an angry man derives pleasure from the troubles of others. When the angry person witnesses the object of his anger in comfort and happiness, he wishes that bounties being experienced be taken away. If the person is prosperous in business or he is getting promoted at work, the angry person desires harm for him because he cannot see him happy. In simple terms, the angry person is consumed in jealousy and this is because the character trait of anger has not been controlled.

Many major sins are committed because of anger; had there been control, one would have refrained from sins. Sayyiduna Rasoolullah صلى الله عليه وسلم had said that ‘Do not become angry’ for the sole purpose that if anger is uncontrolled, it would lead to many more acts of transgression.

Allah Ta’ala جل جلاله has described the pious Muslim in the Holy Qur’ān:

وَالْکٰظِمِیۡنَ الْغَیۡظَ وَالْعَافِیۡنَ عَنِ النَّاسِ ؕ
(سورة آل عمران: ١٣٤)
‘And (they) restrain their anger, and are forgiving towards mankind.’

The pious Muslim controls his temper and saves himself from many sins.

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USURPING THE RIGHTS OF MAN

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that two things prompt a person towards sin; anger and lust. Sins that are committed due to lust are also grave but there is always the likelihood that Allah Ta’ala جل جلاله will forgive the sinner if he repents and seeks forgiveness from Him. They are erased from his record of deeds. On the other hand, sins that are committed in a state of anger often involve Huqooqul ‘Ibaad (the rights of man). This is apparent when an angry man becomes violent towards the subject of his anger, he abuses him and causes him pain and grief. In simple words, the angry person usurps the rights of man. He becomes involved in backbiting, shows spite and jealousy, thus impacting on the rights of the victim. The sin of violation of the rights of man results from anger. It is indeed so serious a transgression that even if the sinner repents and reforms his ways, his repentance will not be accepted unless he is forgiven by those people whose rights he had violated.

Allah Ta’ala جل جلاله says; “When you repent, I will forgive your violation of My rights but I will not forgive your violation of the rights of My slaves unless they forgive you.” This asking to be forgiven is extremely difficult. How many of us are prepared to seek forgiveness from those whose rights we have usurped? We can thus see the great wisdom in the instruction of Sayyiduna Rasoolullahصلى الله عليه وسلم when he advised; “Do not become angry.”

When a man controls his anger Allah Ta’ala جل جلاله says; “My slave has restrained his rage so I too will not be angry with him.”

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EXCELLENT REWARDS…

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has explained the gist of a Hadīth where a man will be brought for reckoning before Allah Ta’ala جل جلاله on the Day of Qiyāmah. Allah Ta’ala جل جلاله is aware of everything, yet He asks for some details so that people may become aware. Allah Ta’ala جل جلاله will then ask the angels to inform Him as to what deeds of piety are recorded in his book of deeds. The angels will reply that there are not too many righteous deeds in his record. The person was not given to voluntary effort in worship but there is one thing that stands out. Whenever anyone impacted upon his rights, he was quick to forgive him. If anyone could not repay his debt, he did not demand his right and forgave the person because of the debtor not having the means. In this manner, he gave up his rights.

Allah Ta’ala جل جلاله will say; “As this man behaved in a forgiving manner with My slaves and gave up his rights for them, today I too will deal with him in a forgiving spirit, and I forgive him.” It is on this basis that Allah Ta’ala جل جلاله forgives him.

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THE EXERTIONS OF SHEIKH ABU SAEED GANGOHI رحمه الله
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that our pious predecessors have prescribed the restraint of anger as the initial step after repentance for the Saalik (seeker of self reformation). The Saalikeen (seekers) were made to endure tremendous sacrifices to control their anger.

Hazrat Sheikh Abdul Quddûs Gangohi رحمه الله was an eminent personality and a great Wali (Saint). People came to him from different parts of the world to seek advice and reform themselves at his hands. But his own son did not regard him with due respect.

It is a regular occurrence that the father is pious; and many take benefit and guidance from his teachings but the children remain unconcerned about their islāh. The children are involved in idle pursuits. It happens ever so often that the pious are only valued after their demise. When Hazrat Sheikh Abdul Quddûs Gangohi Sahib رحمه الله passed away, then only did the son realise his mistake at not taking true benefit from his father. He thus reflected and admonished himself saying; “I lost a great opportunity whilst others derived immense benefit from the personality and teachings of my father. I got nothing.”

Sheikh Abu Saeed Gangohi رحمه الله searched for a personality who had reformed himself and benefitted from the companionship of his late father. He desired to make his islāh. He learnt that a pious servant of Allah Ta’ala جل جلاله who resided in Balkh had derived immense benefit from his father. Sheikh Abu Saeed Gangohi رحمه الله lived in UP province of India and it was a great distance to Balkh but he had made a firm resolve to mend his ways. He informed Sheikh Nizāmuddeen رحمه الله of his intention to visit him. Sheikh Nizāmuddeen رحمه الله waited for the son of his mentor (Sheikh Abdul Quddûs Gangohi Sahib رحمه الله outside the city with his retinue. Sheikh Abu Saeed رحمه الله was warmly received and brought home with honour. Exceptional meals were prepared for him.

Sheikh Abu Saeed Gangohi رحمه الله said to Sheikh Nizāmuddeen رحمه الله after a few days; “You have treated me with much love and affection. And you have honoured me but I have come for some other purpose.” Sheikh Nizāmuddeen رحمه الله asked Sheikh Abu Saeed رحمه الله رحمه الله to disclose the purpose of his visit to which he replied; “My respected elder, I want to receive from you some of the blessings you derived from my father because I failed to gain anything from him while he was alive.”

Sheikh Nizāmuddeen رحمه الله was the disciple of Sheikh Abdul Quddûs Gangohi رحمه الله; and now the son of his Murshid (mentor) had come to him for his islāh. Sheikh Nizāmuddeen رحمه الله then admonished Sheikh Abu Saeed Gangohi رحمه الله saying that he will not be given any preferential treatment nor will he be given any choice with regards to meals. He was instructed to stay and sleep next to the hammām (bathrooms) situated near to the Musjid. His duties were to burn the fire and heat the water for the hammām; and he was further told that he had to collect the firewood for the fuel and garbage. It was the winter season and and the water had to be heated for the worshippers to perform ablution. Sheikh Abu Saeed Gangohi رحمه الله was required to do these menial tasks; no devotional practices were prescribed him.

We should reflect and appreciate that Sheikh Abu Saeed Gangohi رحمه الله came from a very noble background; he was given a wonderful reception when he arrived but he now had withstand the humiliation of being involved in menial tasks. Sheikh Nizāmuddeen رحمه الله had ascertained that one of the reasons for the arrogance of Sheikh Abu Saeed Gangohi رحمه الله was his anger. The process of rectification was initiated in this way.

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REMEDY FOR ARROGANCE
Unrestrained anger leads to arrogance. Due to the lack of humility initially, Sheikh Abu Saeed Gangohi رحمه الله kept himself deprived of attaining true benefit from his noble father. But the reality of his folly soon dawned upon him and he decided to rectify himself. He had undertaken a long journey with a sincere intention. He adhered to the instructions and teachings of Sheikh Nizāmuddeen رحمه الله. For a period of time he had to observe his Salaah with regularity and his duties entailed taking care of the cleanliness of the bathroom and Musjid. Sheikh Nizāmuddeen رحمه الله knew that Sheikh Abu Saeed Gangoh i رحمه الله had in him nobility and purity of heart but due to the traits of pride and conceit; these were impediments and had to be addressed. Sheikh Abu Saeed Gangohi رحمه الله was given the menial task of cleaning the Musjid and bathrooms to remedy the spiritual maladies that had blocked his progress.

After a few days, Sheikh Nizāmuddeen رحمه الله wanted to ascertain whether there was any trace of pride or he apportioned importance to himself due to his nobility. To do this, he asked the maid who cleaned the house to collect the garbage and walk close by Sheikh Abu Saeed Gangohi رحمه الله who was appointed to clean the bathrooms and examine his reaction. The maid done as she was instructed and when she came close by Sheikh Abu Saeed Gangohi رحمه الله , he became enraged and said; “How dare you walk close to me! I am not in Gangoh otherwise I would have taught you a lesson.” The maid reported the reaction of Sheikh Abu Saeed Gangohi رحمه الله to Sheikh Nizāmuddeen رحمه الله; the noble mentor concluded that the young man was still raw (he had not developed refinement and respect) and he required to improve. His duties of cleaning the bathrooms continued.

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THE CHALLENGES IN REMOVING ARROGANCE

The maid was instructed after a few days to walk very close to Sheikh Abu Saeed Gangohi رحمه الله with the garbage in her hands. He did not utter a word but he stared at her in anger. The maid reported to Hazrat Sheikh Nizāmuddeen رحمه الله as to what had transpired. The process of islāh was slowly having its effect but there was still work to be achieved.

After a few days had elapsed, Hazrat Sheikh Nizāmuddeen رحمه الله once again instructed the maid to walk close by Sheikh Abu Saeed Gangohi رحمه الله ; she was told to let the garbage basket touch him and even drop some filth on him! The maid complied and amazingly, Sheikh Abu Saeed Gangohi رحمه الله did not even glance at her. She mentioned to Hazrat Sheikh Nizāmuddeen رحمه الله what had occurred and he replied that they were succeeding in the treatment.

Once again, the maid was sent to test the resolve and progress of Sheikh Abu Saeed Gangohi رحمه الله.This time she was asked to stumble before him and drop the contents of waste basket on the young man. Hazrat Sheikh Nizāmuddeen رحمه الله asked the maid; “Let me know how he reacts.” After the maid stumbled and emptied the filth on Sheikh Abu Saeed Gangohi رحمه الله; he did not bother about his condition but asked her whether she had hurt herself. Hazrat Sheikh Nizāmuddeen رحمه الله expressed hope of success in the reformation of the son of his mentor.

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ACHIEVEMENT AFTER EXERTION
Sheikh Abu Saeed Gangohi رحمه الله remained diligent on the instructions of Hazrat Sheikh Nizāmuddeen رحمه الله and progressed steadily. Thereafter, a unique incident took place. Hazrat Sheikh Nizāmuddeen رحمه الله was in the habit of going hunting and he used hunting dogs. Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that there must have been some wisdom from a religious point of view because it is permissible to hunt with the aid of hunting dogs.

When Hazrat Sheikh Nizāmuddeen رحمه الله went on a hunting expedition, he took the young Sheikh Abu Saeed Gangohi رحمه الله and asked him to hold the chain of one of the dogs. The dog was very strong whilst Sheikh Abu Saeed Gangohi رحمه الله was thin and weak. When the dogs spotted an animal; they immediately started running but the young man could not keep pace and he fell down. However, he did not let go of the chain because of the instructions of his mentor. The result was that he was pulled by the dog and he bled profusely but adhered to the command of Hazrat Sheikh Nizāmuddeen رحمه الله not to let go of the chain.

After this incident, Hazrat Sheikh Nizāmuddeen رحمه الله saw his mentor, Hazrat Sheikh Abdul Quddûs Gangohi Sahib رحمه الله in a dream telling him; “I had not put you to that much trouble.” Most certainly, a father cares for his children! In the morning, Hazrat Sheikh Nizāmuddeen رحمه الله summoned Sheikh Abu Saeed Gangohi رحمه الله and embraced him saying; “I had received a wealth from your father and you had asked me for it. I had held it as a trust for you and have returned it to you. The way that I have followed was the only one to hand over the trust, so I followed it.”

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REWARDS AFTER EXERTION

A unique principle we learn from the systematic approach of reformation from Hazrat Sheikh Nizāmuddeen رحمه الله that when the young Sheikh Abu Saeed Gangohi رحمه الله came for his islāh, he was not prescribed any devotional practices but rather he was asked to do menial tasks to remove the spiritual maladies of anger and arrogance. Sheikh Abu Saeed Gangohi رحمه الله was taught to observe social etiquettes with the various different classes of people so that he could excel in his pursuit of ma’rifah (recognition of Allah Ta’ala رحمه الله). Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that the first lesson in sulook (the road to Allah Ta’ala جل جلاله) is that the Saalik (seeker) checks his anger.

When one exercises control of his anger, Allah Ta’ala جل جلاله raises him to such stages which cause even the angels to envy him. The angels never get angry because they lack the characteristic of anger, and they are always involved in the worship of Allah Ta’ala B. Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that if the angels do not cause difficulty to anyone; it is not something to marvel at because they have been created that way by Allah Ta’ala جل جلاله. But Allah Ta’ala جل جلاله has put in the children of Sayyiduna Ādam S the trait of anger. If man restrains his anger out of the love and fear of Allah Ta’ala جل جلاله, he surpasses the Malā’ikah.

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THE TOLERANCE OF IMĀM ABU HANĪFAH رحمه الله
Hazrat Imām Abu Hanīfa رحمه الله is a jurist whose school of thought is followed throughout the world. During his lifetime, many people were envious of him. Allah Ta’ala جل جلاله had blessed him with an elevated status, he was renowned for his sheer knowledge and he had a very large following. This resulted in a few people who were jealous of his acceptance and not only did they speak ill of him but on certain occasions, they were rude towards him. At this point, it is necessary to share a vital principle by Hazrat Moulana Muhammad Maseehullah Khan رحمه الله; Hazratjee said that just as there was opposition to the truth and mission of Sayyiduna Rasoolullah صلى الله عليه وسلم; there will always be people who will oppose the truth. Hazrat Sheikh Hajee Imdaadullah Makki رحمه الله has further added that opposition to the truth is a form of acceptance.

One day while Hazrat Imām Abu Hanīfa رحمه الله was going home, an individual accompanied him hurling abuses continuously. When they had walked some distance, they came to a crossing and their destinations were on different paths. Hazrat Imām Abu Hanīfa رحمه الله stood at the corner of the street and he spoke his first words to the man; “My house is situated on this street while you have to go to the other side, so I will stop here for some time to allow you to finish what you have to say. Maybe you still want to hurl more abuses towards me. Please do that. After you have said what you want to say, I will proceed to my house along this street.” Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that this incident is recorded in the relevant books.

We learn a unique principle from this incident; there will always be people who will harbour hatred towards us. They will oppose and speak ill of us. On certain occasions, they will be uncouth and rude – what should be our response? Hazrat Imām Abu Hanīfa رحمه الله has shown by example that observing silence is the best means of protection.

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THE AMAZING EFFECT OF STEADFASTNESS
Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that his Sheikh Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله told them that Hazrat Imām Abu Hanīfa رحمه الله used to perform Wudhu for Esha Salaah and remained in the state of Wudhu until Fajr Salaah. This has an unusual beginning. It was not his habit to do it always. Initially, he would get up in the latter part of the night to offer Tahajjud Salaah but one day whilst walking, an old woman remarked; “He is the one who prays the Esha Salaah and Fajr Salaah with the same Wudhu.” On hearing this, Hazrat Imām Abu Hanīfa رحمه الله felt ashamed and said to himself; “This woman holds an opinion about me that I offer the Esha Salaah and Fajr Salaah with the same Wudhu but I do not do that. I am being praised for what I am not.” He resolved that very day that he would engage himself in ibaadah in such a manner that he performed his Fajr Salaah with the same Wudhu of the Esha Salaah.

This did not mean that he slept all day because of his devotions for the entire night. He had his business matters to attend to and he conducted lessons on religious matters. People thronged to learn from him. He worshipped Allah Ta’ala جل جلاله all night, conducted lessons after the Fajr Salaah and then looked after his business. He kept himself occupied until Zuhr Salaah and rested until the Asr Salaah.

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THE UNIQUE QUALITY OF TOLERANCE DISPLAYED…

It was the daily habit of Hazrat Imām Abu Hanīfa رحمه الله that he used to rest after Zuhr Salaah. He room was in an upper storey. He went to the room and lay down. Just then, someone knocked at the door below. How very infuriating it is for one who has not slept in the night and has been involved in the service of Deen during the day to be disturbed just as he lays down to rest! But the noble scholar went down the staircase and opened the door. He found a man standing there and asked him what he wanted. The man said that he wanted to ask a question. This was an inappropriate time to ask a question because Hazrat Imām Abu Hanīfa رحمه الله had set aside a time daily for people to put forward their queries.

However Hazrat Imām Abu Hanīfa رحمه الله did not rebuke him but invited him to pose the question. The man said; “What can I say? I had a question but I have forgotten now. I cannot remember it.” Hazrat Imām Abu Hanīfa رحمه الله replied; “Well you may ask when you remember it.” He was not abrupt and did not scold him. He returned to his room upstairs. Just as he lied down, there was a second knock on the door. Hazrat Imām Abu Hanīfa رحمه الله came down again and opened the door and found the same man again. The man said that he had remembered the question but he forgot it just as the scholar was coming down. Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that if anyone else was confronted with a similar situation, he would have lost his temper but Hazrat Imām Abu Hanīfa رحمه الله had sacrificed personal comfort and suppressed his ego. The man was told; “When you remember it, you may ask me.” He went upstairs again and the door was knocked for the third time. Hazrat Imām Abu Hanīfa رحمه الله came down and saw the same man again who said; “I have remembered the question.” Hazrat Imām Sahib رحمه الله asked; “Go on, ask.” The man said; “I wish to know if the faeces of man tastes sweet or sour?”
نعوذ بالله
What a question to ask?

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THE LIMITS OF PATIENCE

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that it is indeed difficult to ascertain whether any other individual would have endured so patiently the behaviour of the questioner; and more astonishingly the type of question would have sent him into a rage. Hazrat Imām Abu Hanīfa رحمه الله remained composed and politely answered; “If the human faeces is fresh, then there is some sweetness in it but once it has dried up, it becomes sour to the taste.” The man then asked; “Have you learnt this after tasting it?” The respected scholar رحمه الله replied; “You do not know everything by taste alone. You can ascertain something by intelligence and observation. Flies normally infest fresh faeces. This shows that there is a difference in the two, otherwise the flies would sit on both.”

On hearing the response of Hazrat Imām Abu Hanīfa رحمه الله, the man said; “Imām Abu Hanīfa, I apologise to you. I have caused you immense trouble but you have defeated me.” The respected scholar asked this person how was it that he was defeated? The man replied; “My friend and I had an argument about the most clement man among the Ulama. I said that (Hazrat) Sufyān Thawrī رحمه الله was the most patient of the Ulama who does not get angry at all. But my friend said that Imām Abu Hanīfa رحمه الله was the most patient who never was angry. Then we decided upon this method to incite you. I decided to provoke you when it was time for you to rest and get you up and down a few times before putting forward a nonsensical question. If you had flown into a rage, I would have won but I lost to my friend because I could not irritate you. You defeated me. And it is a fact that there is no one besides you as forbearing as you are and one who does not get angry at all.”

Subhānallāh! This incident shows the elevated station of Hazrat Imām Abu Hanīfa رحمه الله.

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله then poses a question; “Why should the angels not envy him? He had annihilated his desires completely!”

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TOLERANCE ADORNS…

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared a duaa of Sayyiduna Rasoolullah:

صلى الله عليه وسلم اللهم اعني بالعلم وزيني بالحلم
(كنز العمال: حديث ٣٦٦٤)

‘O Allah enrich me with knowledge and adorn me with forbearance…’

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله said that it means to decorate me with dignity. If a man possesses knowledge but is not tolerant or patient, then in spite of the knowledge, he lacks polish and beauty.

The first step in treading this path (of Sulook) and chaining one’s soul is to restrain anger. That is why Sayyiduna Rasoolullah صلى الله عليه وسلم has said لاتغضب ‘Do not be angry’ – this is the first and comprehensive lesson to save oneself from the wrath of Allah Ta’ala جل جلاله.

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WHEN ANGRY SIT DOWN….

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that among the unique advices of Sayyiduna Rasoolullah صلى الله عليه وسلم is that when anyone feels the rage of anger whilst standing, he should sit down. If the feeling of rage persists, then one should lie down. This is an unusual psychological procedure but, as Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله explains, that the peculiarity of anger is such that it rises to the brain. Thus, when a man becomes angry whilst lying down, he will sit up. If he is sitting, he will stand up. Therefore for anger to subside, one must behave in a manner contrary to how the body responds. If one is standing, he should sit down and if he is sitting, he should lie down. The wisdom behind this is that one should adopt a lower position. Sayyiduna Rasoolullah صلى الله عليه وسلم has shown us this prescription because he knew that we would encounter much difficulty in restraining our anger.

(Abu Dawood, Kitābul Adab باب مايقال عند الغضب)

As a further aid to help in controlling anger, Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has advised that when a person cannot curb his rage, he should place his cheek onto the ground. The rationale behind this is that man is created from dust. When dust meets dust, the effect calms down the person and the anger dissipates.

Another sublime method to check anger is to recite Salawaat on Sayyiduna Rasoolullah صلى الله عليه وسلم. Hazrat Moulana Muhammad Farooq Sahib رضي الله عنه had observed a special trait among the Arabs that in the heat of an argument, if a person came in between and exhorted the feuding parties to recite Salawaat on Sayyiduna Rasoolullah صلى الله عليه وسلم, they immediately adopted silence and departed.

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REFLECT ON THE POWERS OF Allah Ta’ala جل جلاله

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that one method to control anger is as follows: “If Allah Ta’ala جل جلاله was to become angry with me in the same way as I am venting my anger on this man, what will become of me?”

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared an incident of Hazrat Abu Bakr Siddeeq رضي الله عنه who was admonishing his slave harshly. Sayyiduna Rasoolullah صلى الله عليه وسلم advised him; “Remember, Allah has more power and authority over you than you have over him (the slave). You use your authority to hurt him whereas Allah has more authority over you.”

We should always reflect the how tolerant and merciful Allah Ta’ala جل جلاله is towards His slaves. Some slaves disobey Him, others disbelieve in Him, there are some who associate partners with Him and there are people who deny His existence! Notwithstanding the rebellious nature of His slaves, Allah Ta’ala جل جلاله still provides for them. Many disobedient slaves have abundant worldly possessions; the clemency of Allah Ta’ala جل جلاله is limitless. The fundamental message we, as hopeless and helpless slaves, need to focus on is that we develop the qualities of clemency and tolerance in our lives. We should always remind ourselves that just as Allah Ta’ala جل جلاله does not lose His temper on His slaves (including oneself), so too should we exercise control and restraint with our subordinates.

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HAZRAT ABU BAKR رضي الله عنه AND HIS SLAVE

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله ه has written that there is another version when Sayyiduna Rasoolullahصلى الله عليه وسلم saw Hazrat Abu Bakr رضي الله عنه admonishing his slave harshly; he said:

لعانين وصديقين كلا ورب الكعبه

“By the Lord of the Ka’bah, it cannot be that you curse while you are truthful, too!”

Sayyiduna Rasoolullah صلى الله عليه وسلم was saying to Hazrat Abu Bakr رضي الله عنه that your status is that of صديق (Siddīq) and it is not appropriate for a Siddīq to behave in a harsh manner.

Therefore, when you get angry on someone, you must remember that the power and authority Allah Ta’ala جل جلاله has over you is much greater than the power and authority you have over your slave. How will one react if Allah Ta’ala جل جلاله calls one to account?

These are some prophetic prescriptions to exercise control over the base desires of the nafs.

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EXERCISE DISCIPLINE!!!

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared a profound point in that when a man starts treading the path of Sulook initially; he should not justify his anger. According to the occasion, one will certainly need to display anger but a novice (mubtadi) should exercise restraint whether there is a need to become angry or not. Once full control over anger is developed, one will be discreet in venting one’s anger and therefore always be mindful of the appropriate times in displaying various emotions.

When an individual is learning to control his anger at the initial stages; he must hold himself so that he does not exceed the limits.

It must be understood that at times it is necessary to address issues through the aid of anger; a teacher needs to reprimand the student, the parent disciplining the child, the mentor admonishing the disciple and the employer cautioning the employee – but the limits must not be exceeded. One should exercise such control over one’s emotions that he should not go beyond necessity. If anyone does not observe the limits, one will be deceived by the ego (nafs) and the act of admonition will be sinful.

Hazrat Moulana Muhammad Maseehullah Khan Sahib رحمه الله has always advised that in life one should maintain the principles of;

1. Observance of rights,

2. Staying within limits

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DIFFERENT TEMPERAMENTS

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that the Ahlullāh treat their subordinates with love and compassion. They don’t get angry unnecessarily. However, our pious predecessors have varying temperaments; some are extremely soft and show mercy in the islāh of their disciples. There are others who are quick tempered and use this trait in effecting proper discipline in their followers.

When people suggest that a pious personality is awe inspiring; it does not mean that he is always angry. He disciplines according to the need. Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله was an awe inspiring personality. He was a descendant of Hazrat Umar رضي الله عنه and one of the outstanding traits of the Farooqī lineage is that of a great sense of honour. However, Hazrat Thaanwi Sahib رضي الله عنه did not exceed limits in the admonishment of his disciples. It has been mentioned that he was extremely tolerant and merciful.

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DON’T ADMONISH WHEN ANGRY

Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said; “I advise other people and I also behave accordingly that I do display anger at one who is under my training but I am never angry at anyone who is not under my training. When you are angry and excited, do not scold anyone. At such times, keep quiet but when your anger has subsided, pretend to be angry and admonish the one in error. You will then not exceed the limits. But you will exceed limits if you display anger when excited.” Hazrat Thaanwi رحمه الله further used to say; “By the grace of Allah Ta’ala, even when I punish anyone for his reformation, I remember at the time that he is at a higher level and more excellent than I am. I punish him because I am duty bound to do so for Allah Ta’ala’s sake.” Hazrat Thaanwi رحمه الله compared his actions to a king’s treatment of his son. It is as if the king is angry at the prince for doing something unreasonable, so he therefore instructs the executioner to whip him. The executioner will obey the king but whilst whipping the prince, he will be well aware of the status of the prince. So, Hazrat Thaanwi رحمه الله has shared that he is the executioner and aware that man being punished is of a higher rank than him but he is helpless because of the imposition upon him. Hazrat رحمه الله then continued that at the time of admonishment, he treated his disciple in such a manner that he acknowledged that his rank is higher but he was compelled because of the duty imposed upon him by Allah Ta’ala جل جلاله.

Hazrat Thaanwi Sahib رحمه الله further clarified his position that in the first instance, the Saalik will be admonished but deep within his heart he would make duaa that he be spared in the Aakhirah. He said; “O Allah, do not do that to me on the Day of Qiyāmah. Whatever I do is in pursuance of Your command.”

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has explained that Hazrat Thaanwi رحمه الله displayed anger when making the islāh of his disciples but at the same time carefully observed the etiquettes of admonition and did not exceed the limits. Many people are in error with regards the temperament of Hazrat Thaanwi رحمه الله and to infer that he was wrathful in nature is without foundation. Great control and restraint was exercised.

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ALWAYS VERIFY…

Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله had an old servant Bhai Niaz who lived with him in the khaanqah at Thana Bowan. He remained in the service of Hazrat Thaanwi رحمه الله for many years and there was a great amount of informality between them. Someone once complained to Hazrat Thaanwi رحمه الله that Bhai Niaz was very short tempered and often scolded his guests. Hazrat Thaanwi رحمه الله was very concerned that this was not the correct way to interact with guests, summoned him and said; “Niaz! What is it that I hear! You are rude to every visitor?” Upon hearing this, Bhai Niaz erupted and admonished Hazrat Thaanwi رحمه الله; “Moulana! Don’t lie, fear Allah!” What Bhai Niaz was bringing to the attention of Hazrat Thaanwi رحمه الله was that those who had complained should not lie and fear Allah – the admonishment was not directed at Hazrat Thaanwi رحمه الله.The words were nevertheless addressed to his esteemed senior and the servant is warning the master that he should not lie but fear Allah Ta’ala جل جلاله . This response would have elicited a harsher response and punishment but Hazrat Thaanwi رضي الله عنه lowered his gaze and continuously recited استغفر الله استغفر الله استغفر الله and went away from there.

The truth of the matter was that Hazrat Thaanwi رضي الله عنه realised that he had only heard the complaints of the visitors and admonished Bhai Niaz without ascertaining his side of the story. Hazrat Thaanwi رحمه الله acknowledged his error, he therefore sought forgiveness and walked away from there. Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that it is indeed amazing that people circulate false rumours that Hazrat Thaanwi رحمه الله was quick tempered and always reprimanded people. In fact we learn from this incident that Hazrat Thaanwi رحمه الله was the hallmark of tolerance.

There are a few pertinent lessons that we need to implement in our lives which we have learnt from Hazrat Moulana Muhammad Farooq Sahib رحمه الله of Sukkur, Pakistan:

1. Always listen to both sides of the story before making any decision.

2. Acknowledge your mistake.

3. Never react angrily when you are made aware of your mistake.

4. Seek forgiveness from the aggrieved party and Allah Ta’ala جل جلاله.

5. WALK AWAY from the place of argument. In most instances, when one stays at the place of disagreement, the anger and hate intensifies.

6. Always have a clean heart after any incident; never score points nor should one recall previous problems.

7. Learn how to exercise control of one’s emotions; react with tolerance and not retaliation.

May Allah Ta’ala جل جلاله grant us the tawfeeq to exercise control of our feelings in our interactions with people.

آمين يارب العالمين

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BE CONSIDERATE BEFORE VENTING ANGER

Hazrat Mufti Muhammad Shafi Sahib رحمه الله used to say that they found with Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله nothing but compassion and love. When Hazrat رحمه الله found it necessary to reprimand someone as part of his reformation process, he kept in mind certain considerations before admonition. If the Saalik (seeker) was young, the object was not humiliation but rather reformation. This is indeed an extremely subtle point. Hazrat Thaanwi رحمه الله had advised that the Muslih (Sheikh/Mentor) should never react when excited or angered. He should recollect his emotions, ponder as to what has to be done, make a ‘show’ of being furious and admonish to the extent of necessity; not more not less. If the person is admonished in anger, there is a great fear that limits will be transgressed; therefore it is imperative to be in control of one’s emotions.

Hazrat Moulana Muhammad Farooq Sahib رحمه الله lamented that people bring about feeble excuses that it is difficult to change one’s habit. This is an extremely destructive and reckless statement. When one is involved in business, he is prepared to compromise his habits for a few coppers of the world yet one puts forward feeble excuses with regards one’s character and thereby impacting on his Aakhirah – a great loss indeed.

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FOUR SIGNS OF PERFECT ĪMĀN

Sayyiduna Rasoolullah صلى الله عليه وسلم has said;

من أعطى لله و منع لله واحب لله وابغض لله فقد استكمل إيمانه

(ترمذى، ابواب صفة القيامة، باب نمبر ٦١)

“He who gives, gives for Allāh; and he who denies, denies for Allāh; and he who loves, loves for Allāh; and he who hates, hates for Allāh, then surely his faith is perfect.” (Tirmidhi)

Our Noble Master Sayyiduna Rasoolullah صلى الله عليه وسلم testified that the faith of such an individual is perfect.

THE FIRST SIGN

Sayyiduna Rasoolullah صلى الله عليه وسلم has indicated towards four things in this Hadīth as signs of perfect Īmān. The first sign is that when anyone gives something to someone else, then whatever he gives, he gives for the sake of Allāh Ta’ala B; it means that the determining factor for him spending on a pious cause is solely for Allāh Ta’ala جل جلاله. Whether he spends on himself or his family or in charity, he reminds himself that the sadaqah is for the pleasure of Allāh Ta’ala Band he anticipates reward through His generosity. The aim should never be to earn fame or make a display of one’s charity.

THE SECOND SIGN

The second sign is منع لله – “If he denies, it is for Allāh.” If an individual prevents someone, he is motivated by the pleasure of Allāh Ta’ala جل جلاله. Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله cites an example where one withholds spending extravagantly and he does so in obedience to Allāh Ta’ala B and Sayyiduna Rasoolullah صلى الله عليه وسلم. This is a sign of Īmān where one saves unnecessary expenditure.

THE THIRD SIGN

The third sign is واحب لله – “He loves for the sake of Allāh.” Therefore, if a person loves a pious servant of Allah Ta’ala جل جلاله, the underlying factor is not worldly gain but rather to progress in faith, to attain the appropriate knowledge, to be granted the opportunity to practice upon what has been learnt and ultimately to get the pleasure of Allāh Ta’ala جل جلاله. This love is for Allāh Ta’ala جل جلاله alone and is a sign of Īmān. In this way, the servant solely loves for Allāh Ta’ala B and he becomes consumed in seeking His pleasure.

THE FOURTH SIGN

The fourth sign is وابغض لله – “If he hates or becomes angry with anyone, he does it solely for the sake of Allāh. When any individual admonishes another, the act of admonition is directed not against the person but rather for the wrong he has committed. In such an instance, the action of getting angry is not only proper but virtuous.

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HAVE YOU CHECKED YOUR NIYYAH?

Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said that a man was admonishing someone exhorting him towards righteousness. Hazrat Thaanwi رحمه الله doubted his motive and said to him; “Did you resort to Amr bil Ma’roof (commanding righteousness) towards a certain individual?” When he replied in the affirmative, Hazrat Thaanwi رحمه الله said to him; “You are standing in the Musjid. You are taking the name of Allah Ta’ala. If you are going to speak a lie, both your worldly life and the life of the Aakhirah will be ruined. Now honestly answer; at the time you were executing the duty of Amr bil Ma’roof, did you consider yourself better than him?”

He (the man) replied; “Undoubtedly, I did think so.”

I said; “This is, therefore not guidance. On the contrary it is deviation. In fact, it is a deviation akin to shir’k. Now what should be done to you?”

He said; “Whatever you prescribe.”

I said to him; “Tend to the shoes of the Musallees who usually leave them in disarray at the entrance of the Musjid. Also, fill the wudhu jugs for all.” (These services were imposed on him as a remedy for his pride).

Many get angry and admonish others but they are diseased with the cancer of pride. Imam Ghazzali رحمه الله has said that many admonish others saying that they are adopting the temperament of harshness for the rectification of the individual; whereas this is far from the truth. The temperament of harshness is a sign of imposition and arrogance. The learned scholar then said that a simple way to assess whether one is within the limits of Shariah is that one should ask oneself whether one will be happy if someone adopted harshness towards us upon our errors. Control of one’s emotions is essential.

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THE INTENTION TO REFORM

Many of us have had blessed opportunities to present ourselves at the Haramain al-Shareefain for Hajj and Umrah but have we intended to reform and repent from our sins and spiritual ailments? Shafeequl Ummah Hazrat Moulana Muhammad Farooq Sahib رحمه الله has shared a unique perspective in achieving success – our lives should be driven by having the correct intention for any action whilst at the same time having the true concern of reformation. Hazrat رحمه الله had mentioned an incident of a certain ‘Haji Sahib’ who was well known for his anger. Hazrat رحمه الله commented that this ‘Haji Sahib’s’ anger must have increased after Hajj. The people who interacted with the’Haji Sahib’ commented that his anger had indeed increased after Hajj. Hazrat رحمه الله said that unfortunately the ‘Haji Sahib’ had not made an intention to rectify his spiritual diseases; therefore the maladies associated to character worsened. Hazrat رحمه الله further advised that the “Haji Sahib’ had developed arrogance because of the deficiency in intention and the subsequent commitment to reform himself.

Those of us who have performed Hajj and Umrah; and had not made the correct intention should repent and regret their error whilst at the same time establish contact with a Sheikh who is a specialist in the institution of islāh. May Allah Ta’ala جل جلاله guide us and allow us to be a means for the guidance of others.

آمين يارب العالمين

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THE PROPHETIC METHOD

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has stated that we need to reflect on the example of Sayyiduna Rasoolullah صلى الله عليه وسلم . Hazrat Hamzah رضي الله عنه was his beloved paternal uncle and a massive support for Islam. Hazrat Hamzah رضي الله عنه was martyred in the battle of Uhud and his body was mutilated; Wahshi killed him and Hindah had chewed his liver but when both of them embraced Islam, they became beloved to Sayyiduna Rasoolullah صلى الله عليه وسلم . When we now refer to them, we use the words رضي الله عنه and (May Allah Ta’ala جل جلاله be pleased with him and her). No malice was displayed towards them but undoubtedly, their behaviour and beliefs whilst they were disbelievers was detestable. When their beliefs were rectified and their behaviour was reformed; there remained nothing in them to detest.

The vital lesson we learn is that the pleasure of Allah Ta’ala جل جلاله was the only factor for love and hatred. If after enduring such grief at the brutality of the killing of Hazrat Hamzah رضي الله عنه,our Noble Master Sayyiduna Rasoolullah صلى الله عليه وسلم displayed such forgiveness and mercy; undoubtedly he IS رحمة للعالمين (a mercy unto mankind).

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THE TEMPERAMENT OF TOLERANCE AND RESPECT

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared an amazing incident of Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله.During his lifetime, there lived an eminent scholar and jurist, Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله.Both these personalities were revered in the fields of ma’rifah and fiqh. Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله considered sama to be permissible and many Sufis observed it. Sama is to recite poetry of the praises of Allah Ta’ala جل جلاله and Sayyiduna Rasoolullah صلى الله عليه وسلم in a melodious voice without any musical instruments whilst the audience listen with intense love. Some Sufis allow sama but most of the jurists disallow it calling it a bid’ah (an innovation). Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله was of the view that sama was a bid’ah and disallowed it whereas Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله listened to sama.

When Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله was on his death bed, Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله went to visit him. A message was sent to Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله that Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله was at the door. The respected Moulana رحمه الله sent back the messenger back with the instructions to stop him from coming to him saying; “I do not wish to see a perpetrator of bid’ah while I am dying.” Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله sent a message to Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله that the perpetrator of bid’ah had come to repent from bid’ah!

At this delicate time, Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله immediately sent his turban with the instructions that it should be laid down and Khwaajah Nizāmuddeen Awliya رحمه الله be asked to walk on it with his shoes on. Khwaajah Nizāmuddeen Awliya رحمه الله picked up the turban and placed it on his head saying that it was an honour awarded to him. Hazrat Khwaajah Sahib رحمه الله went to the room with grace and shook hands with Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله and sat down next to him. Hazrat Khwaajah Sahib رحمه الله turned in attention to Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله who soon passed away in his presence. Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله commented; “Praise be to Allah! Allah has granted approval to Hakīm Ziauddīn who passed away progressing in ranks.”

There are immense lessons that we can derive from this incident;

1. Hakīm Ziauddīn Sahib رحمه الله was not prepared to meet Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله but after a moment, sent his turban to be walked on! Whilst both these personalities had their differences, they did not resort to hatred but maintained respect.

2. Differences will always occur but it is not a license to spreading mischief and corruption.

3. Although outwardly there were differences; their love for one another for the pleasure of Allah Ta’ala جل جلاله remained.

4. The reaction of Hazrat Moulana Hakīm Ziauddīn Sahib رحمه الله gives testimony that he too was a Sufi par excellence. The comments by Hazrat Khwaajah Nizāmuddeen Awliya رحمه الله also gives testimony to the high spiritual status of Hazrat Hakīm Ziauddīn Sahib رحمه الله.

The underlying factor is that notwithstanding the differences; these blessed personalities had pure and forgiving hearts. If only the Ummah can take lessons from this incident and exercise patience, restraint, composure and tolerance in our daily lives. May Allah Ta’ala جل جلاله guide us to be true human beings.

آمين يارب العالمين

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ANGER FOR THE SAKE OF Allah Ta’ala جل جلاله

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that anger for the sake of Allāh Ta’ala جل جلاله does not create personal enmity, hostility or mischief because the one on whom anger is displayed towards knows that it is not against his person but rather his behaviour. A person accepts the admonishment because he realises that the underlying factor is for the pleasure of Allah Ta’ala جل جلاله.

من احب لله وابغض لله

“He who loves, loves for Allāh and he who despises, despises for Allāh.”

It is essential that anger is displayed within the limits of Shariah. There must be no deficiencies or excesses.

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THE SUBLIME EXAMPLE OF HAZRAT ALI كرم الله وجهه

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has mentioned an incident where a Jew made derogatory comments about Sayyiduna Rasoolullah صلى الله عليه وسلم in the presence of Hazrat Ali رضي الله عنه; who immediately responded to the honour of our Noble Master . Hazrat Ali رضي الله عنه grabbed hold of him that very moment, raised him high, dropped him to the ground and sat down on his chest. The Jew finding himself no match for Hazrat Ali رضي الله عنه spat on his face. Hazrat Ali رضي الله عنه then let go of his hold on the Jew and got up from his chest. When Hazrat Ali رضي الله عنه was asked why he set the Jew free whilst he continued to be disrespectful and he should have been punished. He replied; “The first time I attacked him was for the love of Rasoolullah H because he had been disrespectful to him. When he spat on me, I became more angry and if I had revenged myself, that would not have been for Rasoolullah H but for my own self. If I had hit him, it would not have been for the sake of Allāh, so I allowed him to go.” This was in fact the essence of the Hadīth:

من أحب لله و أبغض لله

“He who loves, loves for Allāh and he who hates, hates for Allāh.”

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that this temperament needs to be put into practice. In other words, a chain is tied to anger so that one displays anger only when it is allowed in Shariah, otherwise the chain is held tight. One should refrain from anger and be an example of restraint. It is about these very people that it had been said;

كان وقافا عند حدود الله

“They are the ones to stop within the limits of Allāh.”

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AN INCIDENT IN THE LIFE OF HAZRAT UMAR رضي الله عنه

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has shared an incident of Hazrat Umar رضي الله عنه ; he entered Musjidun Nabawī and observed a conduit on the house of Hazrat Abbās رضي الله عنه (the beloved uncle of Sayyiduna Rasoolullah H) directed over the Musjid. Rain water dropped into the Musjid because of the direction of the conduit. Hazrat Umar رضي الله عنه reasoned that the Musjid was the House of Allāh Ta’ala جل جلاله and a conduit from a private dwelling should not fall over it; so the conduit was removed on his instructions.

We must understand the temperament of Hazrat Umar رضي الله عنه that he ordered the conduit to be removed because it was contrary to the etiquettes of the Musjid. Hazrat Abbās رضي الله عنه learnt that the conduit was removed and he approached Hazrat Umar رضي الله عنه to ascertain why it was done. Hazrat Umar رضي الله عنه told Hazrat Abbās رضي الله عنه that the conduit was removed because it brought water into the Musjid; that it was not anyone’s personal property and it was contrary to Shariah. Hazrat Abbās رضي الله عنه informed Hazrat Umar رضي الله عنه that the conduit was there during the lifetime of Sayyiduna Rasoolullahصلى الله عليه وسلم and permission was obtained from him. Hazrat Abbās رضي الله عنه said; “You should have known that and you had no authority to remove it.” Hazrat Umar رضي الله عنه asked; “Did you have the permission of Sayyiduna Rasoolullahصلى الله عليه وسلم for that?” Hazrat Abbās رضي الله عنه confirmed that permission was indeed granted by Sayyiduna Rasoolullahصلى الله عليه وسلم.

Hazrat Umar رضي الله عنه said to Hazrat Abbās رضي الله عنه;”Come with me for Allāh’s sake.” Both went to where the conduit was and Hazrat Umar رضي الله عنه bent down (in a posture similar to that of Ruku’) and asked Hazrat Abbās رضي الله عنه to stand on his back and put back the conduit. Hazrat Abbās رضي الله عنه said that he would get someone else to fix it but Hazrat Umar رضي الله عنه said; “How can Umar dare remove the conduit allowed by (Sayyiduna) Muhammad H ? I have committed a great crime. The minimum punishment I should get for it is that I bend down and you stand over my back to fix the conduit.” Hazrat Abbās رضي الله عنه stood on his (Umar’s) back and fixed the conduit at its original place.

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has stated that the conduit still stands today in Musjidun Nabawī (although it is not used but serves as a reminder). This is the practical explanation of the Hadīth;

من أحب لله وأبغض لله

“He who loves, loves for Allāh. And he who hates, hates for Allāh.”

The anger that was initially displayed by Hazrat Umar رضي الله عنه was for the sake of Allāh Ta’ala جل جلاله .When Hazrat Umar رضي الله عنه was rectified, the love and attachment was also for the sake of Allāh Ta’ala جل جلاله.When any individual behaves in this manner (with composure, presence of mind and tolerance); this gives testimony of perfect Īmān.

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PRETEND TO BE ANGRY AND THEN ADMONISH

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that sometimes, it is necessary to display anger for the sake of Allāh Ta’ala B.This is more so when dealing with one’s subordinates; a father with his children, a teacher with his students, a Sheikh with his disciples. However, one must not go into a rage beyond necessity. If a teacher gets angry with his student and his emotions overwhelm him, he should not admonish or beat the student when he is angry.

When he has regained his composure, he must pretend to be angry and admonish the student so that he does not go beyond the limits. This is a bit difficult because man generally loses control of his emotions when he is angry. Therefore, unless he practices this control, he will not be able to rid himself of the harms of anger.

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CONSEQUENCES OF EXCESSES ON SUBORDINATES

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has mentioned that if one goes beyond the limits by displaying anger towards those in one’s care; (like children, students and disciples) the consequences are indeed very detrimental. If excessive anger was shown towards an elder or one’s equal; he would not hesitate to show his displeasure and may even seek vengeance. One will be told very clearly that one’s behaviour was inappropriate.

However, it is quite different with juniors and subordinates. They will not retaliate because they are unable to do so. A son will not tell his father that he was rude, nor will a student inform his teacher that the beatings were not justified, nor will a disciple complain to his mentor that his manner was too aggressive. The fact of the matter is that no senior will know how much he has hurt and abused his subordinates. When the senior is unaware of him having been involved in abuses; where is the concept of seeking forgiveness? Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رضي الله عنه has warned teachers particularly who teach young children that this is a very sensitive issue because the children are minors. And even if the minors forgive, it is not acceptable because the laws of Shariah are not compulsory on them, therefore the forgiveness is not valid.

May Allah Ta’ala جل جلاله grant us presence of mind that we act within the limits of Shariah.

آمين يارب العالمين

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LEARN CONTROL…..

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has stated that the objective is that we suppress our anger. If we are not going to control our anger (which is a spiritual malady), the consequences are that we will slip into many more evils. When trying to suppress anger, the first line of action is that we curb the tendency whenever we feel the urge. Once we effectively control our emotions, we will thereafter use anger within the prescribed limits of Shariah.

The Hadīth tells us أبغض لله; express anger for the sake of Allāh Ta’ala جل جلاله.We are guilty of utilising anger in wrong avenues. Because of the lack of control, many say that they are displaying anger for the sake of Allāh Ta’ala جل جلاله whereas their behaviour is motivated by pride and to subjugate others. This is a failing in our personalities.

In many cases, when people become inclined towards Deen, they involve themselves in religious exercises and devotions but at the same time treat others with contempt. The rights of parents and family are trampled in the name of Deen and some even consign the objects of their anger to Jahannum! Attitudes of arrogance and impoliteness are the tools of rebuke. People are abused and humiliated in a derogatory manner in the name of reformation. People’s rights are usurped. Shaitān is indeed a cunning strategist where he uses the excuse of reformation to pursue personal enmity. Those who have been duped by Shaitān are not on the path of Allāh Ta’ala B but have been trapped by the desires of the nafs. Due to having succumbed to the onslaught of Shaitān and the nafs, the consequences are continuous quarrelling and resentment. This is nothing but mischief!

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ADVICE OF HAZRAT ALLĀMAH SHABBĪR AHMAD UTHMĀNI رحمه الله

Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله has said that the advices of Hazrat Allāmah Shabbīr Ahmad Uthmāni Sahib رحمه الله is worth remembering. The learned scholar used to say; “If a true word is said with a sincere intention and in a faithful manner, then it is never ineffective. It never gives rise to mischief and corruption.” Hazrat Allāmah Sahib رحمه الله has stated that there are three conditions;

1. The word is true,

2. The intention is sincere and,

3. It is delivered in a faithful manner.

As an example, if an individual does something inappropriate, the mentor should pity him and advise him in a polite and mild manner so that he desists from the evil practice. This should be his intention. The mentor should not be desirous of personal fame and the aim is never to humiliate anyone. The method of admonition should be sincere, caring, soft and loving. If these conditions are adhered to, there will be no mischief. If one finds that mischief has erupted after saying true words, then one must realise that the conditions were not adhered to or the words may have been false, or the intention was incorrect or the method employed was inappropriate.

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WE ARE NOT SUPERVISORS ON BEHALF OF ALLAH TA’ALA

We must understand and remember that we have not been sent to this world as the policemen of Allah Ta’ala جل جلاله. Our work is to impart the truth with a sincere intention and in a faithful manner. We should conduct ourselves doing this in a reasonable way. We must never become exhausted in the imparting of truth but at the same time desist from anything that gives rise to mischief and corruption.

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May Allah Ta’ala جل جلاله have mercy on us and grant us the tawfeeq to implement the noble advices shared.

آمين يارب العالمين

وآخر دعوانا أن الحمد لله رب العلمين

Alhamdulillah, the series: RESTRAIN YOUR ANGER has been completed. May Allah Ta’ala جل جلاله reward all our Mashaa’ikh, especially our Hazrat Mufti Muhammad Taqi Uthmāni Sahib حفظه الله