{"id":13796,"date":"2025-08-01T23:39:50","date_gmt":"2025-08-01T18:39:50","guid":{"rendered":"https:\/\/muftitaqiusmani.com\/en\/?p=13796"},"modified":"2025-07-28T23:42:53","modified_gmt":"2025-07-28T18:42:53","slug":"anger-and-its-treatment","status":"publish","type":"post","link":"https:\/\/muftitaqiusmani.com\/en\/anger-and-its-treatment\/","title":{"rendered":"Anger and its treatment"},"content":{"rendered":"
\n
<\/div>\n

Anger and its treatment<\/span>\u00a0<\/em><\/h1>\n

Taken from \u2018Usmani Discourses\u2019, an English translation of selected abstracts from lectures given by Hadhrat Mawlana Mufti Muhammad Taqi Usmani (damat barakatuhum). Compiled and translated (& at times paraphrased) by Dr. Syed Ahmer and edited by Albalagh editorial team.<\/em><\/p>\n

\u00a0<\/em>With the name of Allah, the All-Merciful, the Very-Merciful. Praise belongs to Allah, the Lord of all the worlds. Blessings and peace be upon the messenger of Allah, his family, and his companions.<\/p>\n

Anger is the \u201cmother of illnesses\u201d<\/strong><\/p>\n

Uncontrolled anger is also one of negative moral traits. In fact, some Sufi saints have said that anger is the mother of many spiritual illnesses. It means that not only is this uncontrolled or excessive anger a spiritual illness in itself, but it also gives rise to many spiritual illnesses. For example, when a person loses control of his anger, he may start abusing people and swearing at them, start using inappropriate language, and if he gets even angrier, he may assault other people physically.<\/p>\n

Other spiritual illnesses can arise as a result of anger<\/strong><\/p>\n

A person only expresses anger at someone who he considers himself better than or superior to. If he thought that the other person is better than him or superior to him, he would never express anger at that person. That is why Takabbur and Ujub are frequent accompaniments of uncontrolled anger. If a person is unable to express his anger, then this unexpressed anger can lead to resentment and internal hatred. Therefore, uncontrolled anger can lead to many spiritual illnesses. That is why when any person went to Sufi saints for purification of his inner-self, they used to treat his anger first.<\/p>\n

The two main drivers of human behaviour<\/strong><\/p>\n

There are two main drivers that drive or motivate every human being\u2019s behaviour; the first is anger, and the second one is desire. If you ponder deeply you will come to the conclusion that these two drivers are the root causes of all sins. That is why when a person goes to Sufi saints for purification of his inner-self, they treat anger first and guide the person about how to bring it under control. Because if a person\u2019s anger is not under his control, it can lead him to numerous sins and mistakes.<\/p>\n

Asking for brief advice<\/strong><\/p>\n

Once a Sahabi asked the Holy Prophet \ufdfa, \u201cO\u2019 Prophet of Allah \ufdfa! Please give me some advice, and give brief advice.\u201d The Holy Prophet \ufdfa did not become angry that he was asking for advice but was also putting a condition that it should be brief. It means that if the person seeking advice asks you to make it brief, then you should not feel angry because it is that person\u2019s right. Maybe he was due to travel soon and he was in a hurry but you kept giving him a lecture for two hours. That would put him in distress. And if he was in a hurry and you keep giving a long lecture, then how would he concentrate on it and follow it. That is why a person who is giving advice to someone should be mindful of the other person\u2019s circumstances.<\/p>\n

Do not be angry<\/strong><\/p>\n

So, the Holy Prophet \ufdfa gave him this brief advice, \u201cDo not be angry\u201d. This tells us that uncontrolled anger is the root cause of many evils. This is why the Holy Prophet \ufdfa chose it among so many sins, misdemeanours and bad habits, to advise this person to refrain from it. If he wished, he could have said, \u201cdo not tell lies, do not commit backbiting, do not engage in adultery, do not steal, etc.,\u201d but he did not choose any of these sins. He said, \u201cdo not be angry\u201d. It must mean that losing control of one\u2019s temper must be a great sin.<\/p>\n

Anger is also necessary in certain situations<\/strong><\/p>\n

All the emotions that Allah Ta\u2019ala has given human beings are necessary and appropriate too in certain situations. For example, if a person does not have any anger, he cannot remain alive. If an enemy or an animal attacks him, and he does not feel any anger at all, how would he defend himself? So, anger is also necessary for the protection of one\u2019s life, one\u2019s family, one\u2019s property, etc.<\/p>\n

A novice should not express anger at all<\/strong><\/p>\n

However, when a person contacts a spiritual mentor or Shaykh for purification of his inner-self, then the Shaykh tells him not to express his anger at all in any situation. It is because at that stage the mentee is unable to differentiate between the situations in which it is appropriate to express one\u2019s anger, and situations in which it is not. So, he is told not to express his anger at all. This is Mujahadah – meaning that to avoid getting involved in sinful activities, a person sometimes has to give up some permissible activities too. Hadhrat Mawlana Yaqoob Nanotvi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 used to explain this by giving an example that if we fold a paper in half and then try to straighten it, it won\u2019t get straight and will bend to the side towards which it was folded. The only way to straighten it is to fold it towards the opposite side. It will then become straight.<\/p>\n

Turn your Nafs in the opposite direction<\/strong><\/p>\n

Similarly, our Nafs (inner-self) has turned towards sins. When we try to straighten it, it does not remain straight and remains bent towards sins. If you want to bring it to the straight path, bend it in the opposite direction, meaning make it give up some permissible (Mubah) activities as well. As a result of giving up these Mubah activities, eventually it will come to the straight path. This is the core of Mujahadah. That is why Sufi saints say that in the beginning, stop expressing your anger completely. That way your anger will come under your control slowly and gradually. Once you have tamed your anger, then you will express it only where it is appropriate to do so, and will not be angry inappropriately and will not express it unduly harshly.<\/p>\n

Hadhrat Thanvi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 has recommended some remedies for bringing one\u2019s anger under one\u2019s control and I will explain these next.<\/p>\n

The first treatment of anger: reflecting on one\u2019s own flaws<\/strong><\/p>\n

While describing the first treatment of anger Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 said,<\/p>\n

\u201c(when feeling angry towards someone else), with effort start thinking about your own flaws and mistakes. Insha\u2019allah it will reduce the intensity of your anger.\u201d<\/p>\n

A person had written to Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 in a letter that, \u201cI lose my temper very easily, and become extremely angry even on trivial matters.\u201d As a remedy Hadhrat suggested that when you start feeling angry, at that time make a conscious effort to reign in your anger and start thinking about your own flaws and mistakes. It is because at times anger arises from Takabbur, meaning a person thinks that he is better than others and others are inferior to him, and that is why he expresses his anger freely at others. Therefore, Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 suggested that a person should reflect on his own weaknesses and should think that the reason I am becoming so angry with this other person is one of those weaknesses. If I was a better person, I would not have felt so excessively angry on others. Reflecting on one\u2019s own flaws in this way helps reduce the anger.<\/p>\n

However, a person needs to be reflective and insightful to be able to make efforts to bring his anger under control. If he does not care at all about his unjustified angry behavior, and what harsh words he uses or what harms he causes to other people as a result of his anger, then his anger will remain untreatable. So, the first step to treating one\u2019s uncontrolled, excessive anger is to become reflective. The treatments the Sufi saints prescribe only work once a person starts worrying about the extent and impact of his anger, and how to bring it under control. That is why Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 has said that when you get angry with someone, start reflecting on your own flaws and weaknesses. This will Insha\u2019allah reduce the intensity of your anger.<\/p>\n

The second treatment of anger: move away from the person<\/strong><\/p>\n

The second treatment of anger described by Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 is that,<\/p>\n

\u201cEither immediately move away from the person you are angry with, or move him away from you, whichever is appropriate.\u201d<\/p>\n

When someone gets really angry with someone, they generally tend to move towards him, so that he can lash out at the other person, either verbally or physically. This generally inflames the anger even further. That is why Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 is saying that when you get angry with someone, either immediately move away from him, or move him away from yourself. This will prevent your anger being inflamed further.<\/p>\n

Do not discipline children when you are feeling really angry<\/strong><\/p>\n

Similarly, if you are feeling angry with your child, or someone else who is a subordinate or an employee, do not tell them off or punish them when you are feeling really angry. Because when a person is extremely angry, there is a much higher risk that they will transgress boundaries of Shariah. So, do not say anything when you are really angry, and give yourself some time to cool down. Once your temper is in control, call that person to yourself, tell him about his mistake, and if you need to inform him off, do it then. Because your anger has subsided, you would be much less likely to transgress boundaries under the influence of your anger.<\/p>\n

The third treatment of anger: remind yourself of Allah Ta\u2019ala\u2019s punishment<\/strong><\/p>\n

The third treatment of anger Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 described is,<\/p>\n

\u201cRemind yourself of Allah Ta\u2019ala\u2019s punishment.\u201d<\/p>\n

This treatment is also derived from the Ahadith of the Holy Prophet \ufdfa. It has been narrated in a hadith that once Hadhrat Siddiq Akbar (may Allah be pleased with him) was scolding his slave. When the Holy Prophet \ufdfa saw him doing that, he said,<\/p>\n

\u201cAllah Ta\u2019ala has more power over you than you have over him.\u201d<\/p>\n

What he meant was that you are punishing this slave because he has done something that upset you, and you are angry with him. Just think about it that if Allah Ta\u2019ala became angry with you and decided to punish you, where would you be. Reminding oneself of Allah Ta\u2019ala\u2019s power over us helps reduce a person\u2019s anger.<\/p>\n

Further on, Hadhrat said, \u201creflect on your past sins and do Istighfar frequently\u201d. This is also part of the first treatment Hadhrat had described which said that a person should reflect on his own sins and do Istighfar frequently.<\/p>\n

So, in this quote Hadhrat Thanavi \u0631\u062d\u0645\u06c1 \u0627\u0644\u0644\u06c1 has described three treatments for bringing one\u2019s excessive anger under control. If a person tries to put these into practice when he is feeling angry, Insha\u2019allah he will not get overwhelmed by his anger. May Allah Ta\u2019ala grant us all the ability to put these teachings into practice. Aameen<\/p>\n

\u0648\u0627\u0653\u062e\u0631 \u062f\u0639\u0648\u0627 \u0627\u0646 \u0627\u0644\u062d\u0645\u062f \ufdf2 \u0631\u0628 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646<\/span><\/p>\n<\/section>\n","protected":false},"excerpt":{"rendered":"

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Compiled and translated (& at times paraphrased) by Dr. Syed Ahmer and edited by […]<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-13796","post","type-post","status-publish","format-standard","hentry","category-usmani-discourses"],"yoast_head":"\nAnger and its treatment - Mufti Muhammad Taqi Usmani<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/muftitaqiusmani.com\/en\/anger-and-its-treatment\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Anger and its treatment\" \/>\n<meta property=\"og:description\" content=\"Anger and its treatment\u00a0 Taken from \u2018Usmani Discourses\u2019, an English translation of selected abstracts from lectures given by Hadhrat Mawlana Mufti Muhammad Taqi Usmani (damat barakatuhum). 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