Hadhrat Thanavi رحمه الله said:
“According to Sharī‘ah, that is not even considered greed upon which no action is taken. The degree of greed which is prohibited by Shari'ah is that which causes the material wealth to be given preference over Deen. For instance, Hadhrat ‘Umar رضي الله عنه prayed to Allah Ta'ala: ‘We are in need of wealth, and when it comes to us, we also naturally feel happiness. But O Allah! Make the love of this (wealth) a means of attaining Your pleasure.’
In fact, to a certain degree, love of this (material wealth) is even desirable — for example, to the extent that he takes care to protect it, for wasting wealth is unlawful.”
Hadhrat Thanavi (رحمه الله) said: I do not forbid earning a livelihood from the world, rather I forbid the love of the material world. “Earning the lawful is a duty after the obligatory acts.”
In the verse “Say, if your fathers, your sons…” (9:24), in fact, the perfection of Allah’s mercy is manifested, that He does not forbid attraction towards the material world, but only forbids such love when the love of the material world exceeds the love of Allah and His Messenger ﷺ.
The sign of this (love of material world being dominant over love of Allah) is that obedience to the Divine commands becomes deficient (as a result of love of material objects).
Moreover, natural (biological) affecion has not been forbidden, only rational (cognitive, chosen) love has been forbidden. The criterion of rational love (towards Allah being dominant) is that it should not cause any deficiency in obeying Divine commands or performing Jihad in the path of Allah. If this criterion is preserved, then there is no harm in natural affection being more for the material world, for one’s wife, or for one’s children.
Explanation and elaboration:
In Surah At-Tawbah, Allah Ta‘ala says:
“Say, ‘If your fathers, your sons, your brothers, your wives, your clan, the wealth you have acquired, the trade you fear may slacken, and the dwellings you love are dearer to you than Allah and His Messenger and Jihad in His way, then wait until Allah brings about His command. Allah does not give guidance to the sinful people.’” (9:24)
Hadhrat Thanavi (may Allah have mercy on him) said that this shows the immense mercy of Allah Ta‘ala — that He does not prohibit love for the world, nor does He prohibit earning worldly possessions. What He forbids is excessive love (ahabbiyyat) — meaning such love for the material world that (Allah forbid) it overpowers and outweighs the love of Allah Ta‘ala and His Messenger ﷺ.
“Moreover, natural (biological) affecion has not been forbidden, only rational (cognitive, chosen) love has been forbidden. The criterion of rational love (towards Allah being dominant) is that it should not cause any deficiency in obeying Divine commands or performing Jihad in the path of Allah. If this criterion is preserved, then there is no harm in natural affection being more for the material world, for one’s wife, or for one’s children.” (Hadhrat Thanavi رحمه الله)
The explanation of this part of Hadhrat Thanavi’s saying is that love is of two types: one is natural, which relates to a person’s emotions, and the other is rational, which relates to a person’s reason and intellect. For example, every human being has a natural love for his children. Even if the child does something wrong and the parent gets angry at him, the love still does not decrease. This love is not based on logical reasoning or thought, rather it exists naturally in the heart of a human being.
In contrast, there is another type of love that arises from reflection, reasoning, and contemplation. For example, a person reflects and comes to understand that this entire universe — the earth, the heavens — did not come into existence on their own. There is a Creator who granted us life and sent us into this world as a test. That test is that our Creator and Master has commanded us to do certain things and has forbidden us from others. Now, the real test is to see who is grateful for all the blessings bestowed upon him by Allah Ta'ala, who expresses that gratitude through his actions — that is, through obedience to Him — and as a result of this sense of gratitude, love for Allah Ta'ala arises in his heart. This is what is called rational love.
So the meaning of this part of Hadhrat Thanavi’s (رحمه الله) saying is that Allah Ta‘ala has not commanded us to refrain from loving those things whose natural love He Himself has placed in our hearts—such as children, family members, or worldly possessions. Rather, He has commanded us not to develop rational (cognitive, chosen) love for them; that is, not to love them in such a way that, because of this love, one begins to violate the commands of Allah Ta‘ala or refrains from striving in the path of Allah.
How can one know which of the two types of love is dominant? For example, if the family members say: “Bring us such-and-such luxury, no matter what it takes,” does the person surrender to his natural love and fulfill this desire by any means—lawful or unlawful—without caring about halal or haraam? Or does he remind himself: “My Allah has forbidden earning wealth through unlawful means, so if I can fulfill my family’s wish in a halal manner, I surely will, but I will never resort to anything haraam, even if it breaks their hearts or makes them angry with me”?
If he chooses the second way, it means that the rational and chosen love of Allah Ta‘ala and the Holy Prophet ﷺdominates over the natural love for his family.
Hadhrat Thanavi (may Allah have mercy on him) said:
“The concern for the world that is blameworthy is the concern which is for acquiring worldly possessions while considering it as an ultimate goal in itself. But if it is not considered as an ultimate goal in itself, then such concern is permissible, because it is mentioned in the hadith: ‘Seeking the lawful (Halal sustenance) is a religious obligation.’ …
Likewise, the concern in the world which is for the sake of renouncing the world is desirable — meaning, to reflect and compare between this world and the Hereafter, to ponder which of the two is worthy of being chosen and which is worthy of being abandoned. Such concern is praiseworthy.”
“The concern for the world that is blameworthy is the concern which is for acquiring worldly possessions while considering it as an ultimate goal in itself.” (Hadhrat Thanavi RE)
The meaning of this statement of Hadhrat Thanavi (may Allah have mercy on him) is that the love of the material world which the Shari‘ah has declared as reprehensible is when a person earns worldly wealth purely with the intention that through it he may enjoy all the pleasures of this world. His entire concern, focus, and purpose in earning wealth is solely to make his worldly life better, more comfortable, and more luxurious — as the saying attributed to King Babur goes: “O Babur, make merry in luxury, for this world does not come twice.” He does not even consider that with this material wealth he could also improve his Hereafter.
"But if it is not considered as an ultimate goal in itself, then such concern is permissible, because it is mentioned in the hadith: ‘Seeking the lawful (Halal sustenance) is a religious obligation. …" (Hadhrat Thanavi RE)
Hadhrat further said that if the purpose and intention of earning wealth is not merely to accumulate wealth with the aim of becoming as rich as possible, but rather other intentions are also included — for example, the intention that through earning wealth I will fulfill the financial rights incumbent upon me, such as fulfilling rights of my family, wife and children, and parents — then being concerned with earning wealth with this intention is also permissible.
This is because the meaning of the hadith is that after the primary obligations of religion such as prayer, fasting, Hajj, and zakah, another great obligation is to earn a Halal income.
Hadhrat Thanavi (رحمه الله) said:
"The stage at which neglectfulness becomes blameworthy or reprehensible in Shari'ah is that even when a person is unoccupied (with any chores) he remains neglectful of Allah Ta'ala, or he unnecessarily and without any genuine need adopts a vocation that stops him from remembering Allah Ta'ala."
Explanation: As everyone knows, the Qur’an and Hadith repeatedly condemn love for the material world, and state that the world is but a trap full of play and amusement, and one should not become overly attached to it. From this, some people develop the misunderstanding that perhaps Islam is teaching monasticism, that one should not even make any effort to earn Halal income in this world. Some go to such extremes that they even abandon striving for lawful earnings, thinking: if Allah Ta’ala is the One Who provides sustenance, then He can provide it while we sit at home. In this way, they begin to neglect the financial rights of their family members incumbent upon them.
The reality is that the beauty of our religion lies in its balance and moderation. It does not teach excess (ifrat), meaning that a person becomes so absorbed in earning material wealth that he forgets Allah Ta’ala completely and does not even remember from morning till evening that Allah Ta’ala has given him commands that he must fulfill. Nor does it teach negligence (tafrīt), meaning that a person abandons the means Allah Ta’ala has provided and sits idle, thinking that whatever sustenance is destined will come anyway, so why make any effort? And because of this false notion, he causes hardship and distress to those whose financial rights are upon him, such as his family. The correct path lies between these two extremes.
“By blameworthy neglect is meant that a person, while being unoccupied, remains neglectful of Allah Ta’ala…”
The meaning of this statement of Hadhrat Thanavi (may Allah have mercy on him) is that the kind of neglectfulness that is condemned in our Deen is when a person is completely free, has no work to occupy him, and yet remains entirely neglectful of Allah Ta’ala, such that from morning until evening it never even crosses his mind that Allah Ta’ala has sent him into this world with a purpose. That he has been commanded to do certain deeds and prohibited from others.
Then he should reflect: of the deeds that have been commanded, how many am I actually doing? The ones I am not doing — how should I begin them? Of the deeds that have been prohibited, how many am I still engaged in? Among them, how many are such that I can easily quit right away? And how many are such that I cannot give up immediately, and for those, what plan of action should I adopt in order to leave them?
It is not blameworthy for a person to be occupied in his necessary work. What is blameworthy is that a person remains free, and yet does not remember Allah Ta’ala.
Hadhrat Thanavi (رحمه الله) said:
“The mere desire for wealth due to one’s needs is not considered love of Dunya. The sign of love of Dunya are, either not refraining from accumulating Haraam income (unlawful), or being engrossed in amassing wealth way beyond one’s needs merely out of greed — even if it is acquired through Halal (lawful) means.”
Simplified explanation:
If a person wishes to have wealth in order to fulfill his necessities, this is not regarded as the love of Dunya. The kind of love for wealth that is condemned in the Shari‘ah has these signs:
A person’s desire for wealth becomes so strong that he does not care whether his wealth is coming from Haraam or Halal sources.
Or, even if the wealth is lawful, yet out of sheer greed he remains occupied in trying to accumulate more and more wealth far beyond his needs.
Hadhrat Thanavi (رحمه الله) said:
“Keenah is when a person intentionally harbours malice and ill-will toward someone in his heart, and also devises ways to cause him harm. On the other hand, if a person was hurt by someone, and because of that does not feel like socializing with that person, then this not Keenah, this natural aversion which is not a sin."
Explanation and simplification:
The meaning of this statement of Hadhrat Thanavi RE is that holding grudges for long time is an inner spiritual illness. It means that a person, by his will and choice, harbours in his heart thoughts and desires that someone else come to harm — or that he himself intends to harm that person and makes efforts towards it.
Usually, it begins like this: someone’s small word or action felt unpleasant. Instead of forgiving it or clarifying matters, he lodged it in his heart. Now, inwardly, he develops enmity against that person, and by his own choice keeps thinking and wishing that harm should come to him. When this ill-will grows even stronger, then a person begins to make active efforts to harm the other — whether by backbiting about him behind his back, or by causing him some material or physical harm in some way, or by trying to block something good that was coming to him.
Every Muslim — in fact, every human being — has this right over another human being that he should not cause him undue harm in any way, shape or form. In this, there is no distinction between Muslim and non-Muslim.
After causing such harm, some people realize their mistake, seek forgiveness, and reconcile matters. But some people are so rigid in their views that they do not even realize their mistake and wrongdoing.
In such a situation, it sometimes happens that the person who was hurt does not feel like socializing with the one who caused him harm or maintaining pleasant relations with him. Now, some people insist that every Muslim has a right over every other Muslim that he must maintain friendship and cordial relations with all. But such a claim is based on certain misunderstandings.
Rights of a Muslim upon another Muslim
The first thing to understand is that every Muslim has certain rights upon every other Muslim, and the Holy Prophet ﷺhimself has explained these rights in various ahadith.
The Holy Prophet ﷺ said:
“The Muslim has five rights upon (another) Muslim:
to return the salām (greeting of peace),
to visit the sick,
to follow the funeral procession,
to accept an invitation,
and to respond to one who sneezes (that is, when he says ‘Alḥamdulillāh’, to say to him, ‘Yarḥamukallāh’).”
(Sahih al-Bukhari: 1240, Sahih Muslim: 2162)
In another ḥadīth, the Holy Prophet ﷺ said:
"A Muslim is a brother to another Muslim. He does not oppress him, nor does he abandon him helpless, nor does he look down upon him." (Ṣaḥīḥ Muslim 2564)
If any Muslim violates these rights of another Muslim unlawfully — for example, without justification he refrains from responding to the salām of another Muslim for more than three days — then he will be sinful.
However, the Shari‘ah has also taken great consideration of normal human emotions and feelings. Unlike general rights, there is another category which is called cordial friendship or close companionship. This is not the right of every Muslim over every other Muslim. Each individual has full choice regarding whom they wish to form a close or heartfelt bond with, and whom they do not.
As Hadhrat Thanavi (رحمه الله) explained, if someone has been hurt by another person, and afterwards continues to fulfill that person’s general rights as commanded by the Holy Prophet ﷺ, but does not wish to maintain close friendship or social interaction with him, then this is not malice or Keenah (so long as he does not wish harm upon the other person or actively seeks to harm him). Rather, it is a natural aversion of the heart. This is neither a sin, nor can anyone be reproached or forced for not maintaining such closeness.
Hadhrat Thanavi (may Allah have mercy on him) said,
“The treatment of Hasad is that the person (harbouring jealousy in his heart) should keep praying a lot for increase in blessings for the person he is jealous of, and along with that keep doing good (Ihsan) to him, whether through financial help, physical help or Dua (supplication). In sha’Allah (God willing) his Hasad will go away in a short period of time.”
Explanation: As has been mentioned previously, the core treatment of weaknesses and illnesses of the Nafs (inner-self) and spirit is to refrain from what they compel us to do, and, in fact, act in exactly the opposite manner to what they want us to do. Because, in Hasad, a person has ill-feelings towards another person and wishes them to come to harm, its primary treatment is to pray frequently and sincerely for the person he is jealous of, that Allah Ta’ala increase His blessings upon that person, and grant him Hasnaat (good deeds and their spiritual reward) in this life and the next one.
And along with that, crushing his heart’s natural jealous impulses, do good to him in whichever way he is able to and as per the person’s needs, whether it is financial help, physical assistance, or prayers. If he keeps doing these two things consistently for a period of time, In sha’Allah, the trait of Hasad in his heart will weaken over time.
Hadhrat Thanavi (رحمه الله) said:
“Ḥasad is when one wishes for the removal of blessings from the envied person, while ghibṭah (رشک) is when one wishes to attain those blessings for oneself while they still remain with the other person.”
Explanation: The meaning of this statement by Hadhrat Thanavi (رحمه الله) is that ḥasad (jealousy) is that inner undesirable trait in which a person desires that the one he is jealous of — the person blessed by Allah Ta’ala — should suffer loss, and that the blessings granted to him by Allah Ta’ala should be taken away.
In contrast, ghibṭah, which in Urdu can be referred to as rashk, is that a person does not wish for those blessings to be taken away from another, but only wishes that he too may be granted such blessings.
Hadhrat Thanavi (may Allah have mercy on him) said:
One is human nature in which a person is excused.
One is acting according to what one's Nafs (inner-self) dictates (without taking into account what Shari'ah says), in this, a person is sinful.
One is opposing what one's Nafs dictates. in this, a person is rewarded. That is, when under the dominance of jealousy, there arises an urge to speak ill of someone, you praise him instead; when you feel like avoiding him, you meet him; you honour him; you initiate the greeting of salām with him; and you do good to him.
“The first is human nature, in which a person is excused.”
As has been mentioned in earlier posts, as long as jealousy remains only to the extent that when the person one is jealous of suffers some harm, his heart feels an involuntary sense of happiness — then, to this extent, a person is excused. The reason is that human beings are weak, and if, for some reason, one feels jealousy toward someone, then at times, upon hearing bad news about that person, the heart automatically feels involuntary happiness. A person will not be held accountable for this involuntary happiness.
However, it must be understood that even this involuntary happiness at another’s misfortune is a sign of a very severe disease of a person's (Nafs) inner-self. If a person does not consider this involuntary happiness as bad, and does not start striving now to remove it, then there is great fear that this involuntary happiness may increase to the point that it begins to affect his actions, and he may, by his own choice, start committing sinful deeds under the influence of this state of jealousy.
“One is acting according to what one's Nafs (inner-self) dictates (without taking into account what Shari'ah says), in this, a person is sinful.”
The meaning of this statement by Hadhrat Thanavi (رحمه الله) is that the next level of jealousy is when, under the influence of feelings of envy, the happiness at hearing bad news about the envied person is no longer limited to being involuntary. Rather, the person deliberately begins to dwell on it and enjoy that thought for a long time; he starts mentioning the bad news before others in order to take pleasure in it by his own choice, he tries to cause the person he is jealous of more harm or loss — or at the very least, tries to disgrace him in front of others.
Since all these actions are within one’s control — meaning, a person has the choice to do them or not to do them — therefore, if he engages in any of these acts, he will be sinful, and he will be held accountable for them.
“The third is to oppose is opposing what one's Nafs dictates. in this, a person is rewarded. That is, when under the dominance of jealousy, there arises an urge to speak ill of someone, you praise him instead; when you feel like avoiding him, you meet him; you honor him; you initiate the greeting of salām with him; and you do good to him..” (Hadhrat Thanavi RE)
The meaning of this statement by Hadhrat Thanavi (رحمه الله) is that, just like all other inner spiritual diseases, the real cure for jealousy is that whatever actions the feeling of envy urges a person to do, he should refrain from them — rather, he should compel his heart to do the complete opposite. For example, under the influence of jealousy, the heart may want to backbite the person one is jealous of and speak ill of him in front of others, but instead he should suppress his Nafs' desires and speak in his praise before others. His heart may desire not even to see that person’s face, but instead he should force himself to meet him with good manners, treat him with respect, say Salam to him first, and deal kindly with him by bringing him some benefit. By doing so, a person receives immense reward.
Hadhrat Thanavi (رحمه الله) said:
"If a person feels happy upon hearing about harm befalling someone or bad news about someone, then this is a sign of the presence of the trait of jealousy (ḥasad), and if that person had previously caused him some harm or hurt, then this is a sign of the trait of malice (ḥiqd). But merely having the trait (mādda) is not blameworthy in itself. One becomes accountable only when one acts upon what that trait demands. And action is something voluntary, and abstaining from it is also voluntary. However, it is necessary to eliminate the internal trait itself so that it doesn’t grow. The way to do this is to feel ashamed of it, sincerely repent to Allah Ta‘ala, and make du‘ā that He removes it. Furthermore, actively help that person — whether with wealth, with physical assistance, or through du‘ā. Through this, the trait will become weak."
"If a person feels happy upon hearing about harm befalling someone, then this is a sign of the presence of the trait of jealousy (ḥasad), and if that person had previously caused him some harm or hurt, then this is a sign of the trait of malice (ḥiqd).
If a person harbours such intense negative feelings toward another person that, upon hearing of that person coming to some harm or misfortune he feels happy, then, in the terminology of the Shari’ah, this is called ḥasad (jealousy). The presence of such a reaction indicates that the evil trait of ḥasad exists within that person’s Nafs (inner self).
A trait closely related to Hasad is ḥiqd, which can be translated as grudge, malice, or resentment. According to Hadhrat Thanavi RE, ḥiqd is when someone has been hurt by another person at some point in the past, and as a result, he develops a lasting ill feeling toward that person such that if that person later goes through any hardship or pain, the one holding the grudge feels happy about it. This is what is termed ḥiqd.
What is meant by the word "māddeh" (مادّہ) in this malfūẓ of Hadhrat Thanavi (رحمه الله)?
In this malfūẓ of Hadhrat Thanavi (رحمه الله), the word "māddeh" refers to the inherent characteristics or dispositions of a person's nature — what we might call traits in English. For example, when we say that a certain person is naturally short-tempered, we mean that even small, trivial matters provoke intense anger in that person, and they frequently experience such anger. In contrast, someone else might be naturally calm and composed — their inner disposition is such that they rarely get angry, and even if they do, they express it with great thought and restraint.
Similarly, a person may have a nature such that spending money — even on their own comfort — is very difficult for them. This, too, is an inner trait: the thought of spending money genuinely causes them distress. On the other hand, there are those who have an inner trait of extravagance — they spend carelessly and excessively on unnecessary things without much thought, even to the point of not considering whether it might land them in debt.
So in this context, the word "māddeh" refers to these underlying inner traits or temperamental qualities that give rise to certain behaviours — such as envy, malice, miserliness, anger, or extravagance.
“But there is no accountability for the mādah (underlying trait or disposition).”
The meaning of this part of Hadrat Thanavi's malfooz is that if a person, involuntarily feels a sense of satisfaction in their heart upon someone else suffering harm, then as long as these are merely involuntary feelings or emotions and remain within that limit, there will be no accountability — meaning, they won’t be held answerable for why such feelings arose in their heart without intent or choice.
The Noble Qur’an expresses this meaning in several places, such as:
لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا
"Allah does not obligate anyone beyond his capacity." (2:286)
In this context, it means that Allah Ta‘ala knows that certain individuals by nature or inner disposition have internal traits which are undesirable. So, as long as this trait remains involuntary — for example, upon hearing bad news about someone, one unintentionally feels a kind of inner satisfaction — then there is no accountability merely for having such an internal disposition.
However, if—because of that involuntary joy, i.e., due to that envy or malice—the person feels like committing a wrongful act, such as wanting to backbite that person or harm him in some other way, and then one voluntarily carries out such an act, then since performing that act is within a person’s control—and refraining from it is also within his control—he will be held accountable for it.
In other words, he will have to answer for why he committed that act, and why he did not stop himself from committing it.
For example, suppose a person harbours envy toward someone. If that other person suffers some harm, and he feels involuntary happiness in his heart, thinking it served them right, then, since such feelings were beyond his control, he will not be held accountable for them.
However, if long after hearing this news he continues, by his own choice, to bring such thoughts into his mind and repeatedly recall the incident to feel happy, thinking that this is exactly what should have happened to that person; or if he deliberately wishes or prays (Allah forbid) that the other person suffers even greater harm and loss; or if he intentionally makes efforts to harm that person—then all such actions, because they are done by his own will and intention, will be sinful. He will be held accountable for them in the Hereafter and, very often, even in this world.
"It is necessary to weaken the inner trait so that it does not become stronger."
The meaning of this statement by Hazrat Thanavi (رحمہ الله) is that although a person’s natural traits or characteristics are part of his inner-self (the nafs) and are to some extent beyond his control, it is still necessary to control them enough so that they do not incline or push him toward sin.
There is a saying: al-‘ilāj bil-ḍhidd (treating something with its opposite). In the reform of the inner self, this is exactly what happens: when there is a bad inner trait within a person, and that trait inclines and urges him to do a certain sinful act, he must force himself—against his own desires—to do exactly the opposite of what that bad quality urges him to do.
In the beginning, this is very difficult and feels like crushing one’s heart, but when a person continues to compel himself to act in this way for a period of time, the inner bad trait—such as envy—begins to weaken, and it gradually becomes easier for him to oppose it.
Hadhrat Thanavi RE said that this inner trait must be weakened so that it does not grow stronger. Weakening it means that a person should keep resisting its urge for long enough that refraining from it becomes easy, and acting against it becomes natural.
Every person has some good inner traits which encourage him to do good deeds, and some bad inner traits which encourage him to do bad deeds. The purpose of tazkiyah (purification of the soul) or tasawwuf (spiritual self-reform) is precisely this: that a person first identifies the good and bad traits within themselves. Then, they should take steps that strengthen the good inner traits so that acting on their impulses and doing good deeds becomes easier, and the bad traits become so weak that opposing them and resisting the sinful urges they produce becomes easy.
Through riyāzat — meaning a long period of disciplined struggle — these bad traits do not completely disappear from the root, but it becomes far easier for a person to resist them and to prevent themselves from acting on the sinful impulses they create.
“The remedy is to feel ashamed, repent to Allah, and pray that He removes it…”
Recognizing a Sin as a Sin is the First Step to Its Cure
In this saying of Hazrat Thanvi (رح), the first part of the cure is that a person must acknowledge the wrong as wrong — meaning, if a feeling of joy arises in the heart over someone else’s suffering, one should see it as bad and feel remorse for it.
After that, he should repent to Allah for even having such a thought and pray to Him that in the future, he never feels happiness over another’s pain, no matter how much personal dislike he has for that person — in fact, he should feel sadness at their suffering.
The very first step in curing a sin is to recognize it as a sin, and feel shame over it. When a person begins to have this realization, his reform starts right from that moment.
“And assist that person, whether through wealth, or through physical help, or through prayer. This will weaken the inner trait (of jealousy and bearing grudges).” (Hadhrat Thanavi RE)
When we feel intense resentment toward someone, or jealousy, one can reflexively feel momentarily pleased at their suffering. One may even wish (Allah forbid) that something worse happens to them. But as mentioned in previous writings, the cure for spiritual diseases is to oppose them with determination, and to force the heart to act against its desires.
That is why Hadhrat Thanavi RE said that if you feel jealousy toward someone, and that person suffers a loss, then you should help them. This help can be through wealth — for example, if they have suffered financial loss — or through the body, meaning you physically make an effort to remove their hardship and help them. And if, for some reason, you are unable to do either, then at the very least keep praying from your heart that Allah Ta’ala improves that person’s condition and removes their distress.
Hadhrat Thanavi (رحمه الله) used to say that when a person does this for the first time, it will feel as though his heart is being cut with a chainsaw — because the heart actually wants the other person to suffer more loss, to be ruined and destroyed. But now, suppressing that urge, he is making du‘ā that Allah Ta‘ala remove that person’s difficulty and improve his circumstances. The ego (nafs) wants him to harm the person, to spread his troubles everywhere with relish — but instead, suppressing the demands of the nafs, he helps him and tries to relieve his distress.
Hadhrat used to say that when a person forces himself to keep opposing his nafs, and acts contrary to the demands of jealousy in his heart by continuing to help that person and make du‘ā for him, then by repeatedly opposing the nafs in this way, the trait of jealousy within him will begin to weaken.
Some forms of wealth are not privately owned but are collective in nature. For example, in an Islamic country, all government assets — for example government run railways, railway tracks, public hospitals, and government schools — are established using funds collected from the Muslim population, namely the taxes paid into Bayt al-Māl (the public treasury). Therefore, such assets are considered the shared property of all the people.
To wrongfully take or benefit from items purchased from these public funds — or to use them unlawfully — is in fact more dangerous and serious than taking someone’s personal wealth unjustly. This is because, if a person realizes their mistake regarding someone’s private property, they may still be able to return it to its rightful owner. But how will one return wealth that was taken from the entire public?
In this regard, I once heard a Hadith from our Hadhrat which serves as a deeply cautionary reminder for all of us. He shared that during the battles (Ghazawāt), it was the practice that after a victory, all the spoils of war (māl-e-ghanīmah) would be collected in one place, and then the Holy Prophet ﷺ himself would distribute them. The reason for this was to ensure fairness — so that if a soldier had gone far ahead chasing the enemy, he would not be deprived, while those who stayed behind received more.
On one such occasion, a person held on to a piece of cloth and did not hand it in with the rest of the spoils. Later, feeling regretful, he brought it to the Holy Prophet ﷺ to have it included in the distribution. The Holy Prophet ﷺ refused to accept it and said that this item has now become fuel for the fire of Hell.
This Hadith serves as a stern warning: unlawfully taking from collective or public wealth — whether it’s state property, community resources, or charity funds — is a serious wrongdoing in Islam, even more so than taking someone’s personal wealth. It must not be taken lightly.
During the time of Hadhrat Thanavi (may Allah have mercy on him), the railway was owned by the British government. The rule was that a passenger could carry a certain amount of luggage with their ticket, and if they wished to carry more than the allowed amount, it had to be weighed and a separate fee had to be paid.
In addition to this, there is an important Sharī‘ah principle that must be understood: an employee is not the owner. This means that if a railway employee — for example, a ticket checker or a guard — tells a passenger, “You may carry extra luggage,” or “You may bring your child without purchasing a separate ticket,” then this permission is not valid in the eyes of Sharī‘ah. Why? Because the guard is merely an employee of the railway company, not the actual owner, and without the owner's explicit permission, the employee has no Shar‘ī authority to make decisions regarding the owner’s rights or property.
Once, Hadhrat Thanavi (may Allah have mercy on him) was traveling by train. He had extra luggage, so he went to the relevant counter to have it weighed and pay the required fee. A railway employee recognized him and said, “Hadhrat, just take the luggage as it is. I’ll let the guard know and he will not ask you about excess luggage.” Hadhrat asked, “How far will that guard accompany the train?” He replied, “Hadhrat, he will go as far as Ghaziabad.” Hadhrat said, “But I have to go beyond that (most likely to Kanpur).” The employee said, “Hadhrat, that guard will inform the next train’s guard, who will go up to Kanpur — and that will be the end of your journey.” Hadhrat replied, “No, I have a journey beyond that as well. That journey is the journey of the Hereafter. Who will accompany me there?”
There was a disciple (murīd) of Hadhrat Thānwī (may Allah have mercy on him) whom Hadhrat had granted khilāfat — that is, permission to take others in spiritual allegiance (bay‘ah). Once, this disciple came to visit Hadhrat, and his son was with him. During the conversation, Hadhrat asked whether he had bought a full ticket for the boy or a half ticket. (At that time, the law likely required children above the age of twelve to purchase a full ticket.)
The disciple replied, “Hadhrat, he is twelve years old, but since he looks younger, the ticket inspectors only charged for a half ticket.” Upon hearing this, Hadhrat’s expression changed, and he said something to the effect of, “You haven’t even learnt of true tasawwuf (spiritual purification).” After that, Hadhrat revoked his khilāfat.
Why? It wasn’t because he had been negligent in prayer, or dhikr, or tasbīḥ, or Qur’an recitation. Rather, it was because he did not uphold the moral obligation of honesty — even though the ticket seller might not have known that the boy had turned twelve, the father did know. By remaining silent and deceiving the rail company of the price of a half-ticker, he had earned unlawful (ḥarām) income. And one who earns ḥarām income is not even a proper Muslim — let alone someone who can be considered a spiritual elder (buzurg).
Many readers have asked this question:
What if we violated someone's rights in the past, but now it's no longer possible to seek their forgiveness? For example, the person has moved far away, and we have no way of contacting them — or they have passed away — and now we feel remorseful and recognize the need to apologize. In such a situation, what should be done? Will the burden of that sin remain on us for the rest of our lives? Is there no way to make amends?
Someone once asked Hadhrat Thanavi (رحمه الله) the very same question. He replied: “Allah Ta‘ala has blessed us with a religion in which there is no reason to despair or lose hope. In our Deen there is always hope in every situation. Allah Ta‘ala has also shown us a way out in such cases.”
The basic principle is this: When a person becomes aware of their mistake, feels genuine remorse, and sincerely wishes to repent (perform Taubah) — then whatever means of rectifying the wrong are within their power at that time, they must do everything in their power to fulfill them. In shā’ Allāh, if one tries with a sincere heart and full effort, Allah Ta‘ala will compensate for the wrong that occurred.
There is some detail to it which will clarify these points.
If you have caused someone physical or verbal harm:
If you hurt someone with your words — for example, by speaking ill of them behind their back (backbiting), or by insulting them to their face — and now it’s not possible to seek their forgiveness because the person has passed away or cannot be contacted, then;
1. make it a habit to frequently pray for their Maghfirah (forgiveness).
2. Pray to Allah Ta'ala to be pleased with that person on the Day of Judgment
3. Pray to Allah Ta'ala to make that person pleased in Aakhirah with you as well, so that they do not seek retribution for the wrongs you committed against them.
The hearts of people are in the control of Allah Ta'ala. If a person prays with sincerity and true remorse, there is great hope that, in shā’ Allāh, Allah Ta'ala will bless that person abundantly in the Hereafter and make them pleased with you.
If you have harmed someone financially:
A friend once asked about a situation in which his friend had borrowed a large sum of money from someone. Many years passed without repaying it, and eventually, the lender passed away. Now, no trace can be found of the deceased’s heirs. The borrower feels deep remorse — so what should he do now?
In such cases, simply seeking forgiveness through prayer is not sufficient, because when someone has suffered financial loss — for example, if their wealth was taken through deceit, theft, or lies, or if money was borrowed and never returned — then that wealth becomes ḥarām (unlawful) for the one who took it, and using it is not permissible. Merely making du‘ā for forgiveness, or repenting, does not remove the rights of the other person.
The first priority must be to make every possible effort to find that person — or their heirs — and return the money. Only then can the wrongdoing be truly resolved.
If the person has passed away, try to find out who their heirs are — because now that money rightfully belongs to them. If you’re able to locate the heirs, then the amount should be returned to them.
If the heirs cannot be found, then donate that amount in Sadaqah on behalf of the deceased. Alongside this, continue to seek forgiveness for yourself, and make du‘ā for the deceased’s Maghfirah as well.
Donating from ḥarām (unlawfully earned) wealth or performing ‘Umrah with it does not make it ḥalāl (permissible).
One must always remember this fundamental principle: any ḥarām wealth (acquired through unlawful means) — taken forcefully, deceitfully, or under pressure, and not with the other person's free and willing consent (as described in the words of the hadith “ṭayyib-e-khāṭir”) — will always remain ḥarām.
No matter how much of that wealth one gives in sadaqah, or performs ‘Umrah with it, or how many prayers of forgiveness one makes — or even how sincerely one repents verbally — that wealth will never become ḥalāl.
There are only two valid solutions:
If the rightful owner is found, then the money must be returned to them.
If there is no way at all to locate the rightful owner, then the amount should be given in sadaqah on the owner's behalf.
Our wise elders have exercised great caution in such matters. For example, Hadhrat Thanwi (may Allah have mercy on him) said that if any ḥarām wealth becomes mixed with one's ḥalāl wealth, then it should be given away to a deserving person without even forming an intention of sadaqah.
When contact with the person is possible, it is obligatory to seek forgiveness for violated rights!
From this, a clear principle is also derived: If the person whose rights were violated is still alive and reachable — whether the harm was verbal, physical, or financial — then their rights cannot be forgiven through repentance, seeking forgiveness from Allah Ta'ala, or praying for them (and oneself) alone. In such cases, it is absolutely essential to seek their forgiveness directly.
Some people feel a great deal of shame in doing this. They think, “I insulted them,” or “I spoke ill of them behind their back — how can I possibly go and ask for forgiveness now? That would be so embarrassing!”
But in such situations, one must reflect and find out: What was the Sunnah of the Holy Prophet ﷺ in these matters?
There is a hadith in which the Messenger of Allah ﷺ once made an open announcement in a gathering of the Companions, saying:“If I have ever wronged anyone, let him take his compensation from me.”
One companion stood up and said,“O Messenger of Allah ﷺ! On such-and-such occasion, while you were straightening the rows for prayer, you touched me with a stick, and it caused me pain.”
The Prophet ﷺ replied, “Then take your retribution.”
The companion said, “At that time, I wasn’t wearing a shirt.”
So the Prophet ﷺ lifted his shirt to allow him to take the retribution. The companion stepped forward, kissed the Seal of Prophethood on the Prophet’s blessed back, and said,“O Messenger of Allah ﷺ! How could I ever think of taking retribution from you? My only intention was this (kissing the seal of Prophethood).”
The Sahabi did not actually take revenge — but look at the character and humility of the Messenger of Allah ﷺ: He made no excuse, and was fully ready to offer compensation without hesitation.
So, dear brothers and sisters, a little embarrassment in this world is far better than the shame and regret in the Hereafter. If we have wronged someone and they are still alive and reachable, we must seek their forgiveness — no matter how difficult or awkward it feels — because delaying it until the Hereafter is far more costly.
Hadhrat Thanawi (رحمه الله) said: “Children must never be reprimanded in a state of anger. Rather, punishment — if necessary — should be given thoughtfully after the anger has subsided…
Mullas (religious teachers) feel free to hit children because there’s no one to hold them accountable... but remember: when there is no one in this world to demand a right, Allah Ta‘ala will demand it on their behalf.”
So much so that, according to a Hadith, if a ruler commits injustice even against a non-Muslim under Islamic protection (dhimmi), Allah Ta‘ala and the Holy Prophet ﷺ will demand that right on his behalf.
Hadhrat Thanawi (رحمه الله) said: “When anger arises, remember this key point: do not act or speak hastily. By doing this for a few days, moderation will develop.”
Explanation:
The meaning of this statement is the same as what has already been explained earlier — that whenever anger arises, do not rush to express it through your words or actions. Instead, try to delay the expression of anger for a short while by using the previously mentioned strategies. This delay reduces the intensity of the anger, allowing a person to express it thoughtfully, which minimizes the risk of wrongdoing or injustice toward others.
If one consistently practices this for a while — intentionally postponing the expression of anger — then gradually, one will attain balance and moderation in their anger.
Forgiveness by a Minor Is Not Valid in Shari'ah
Explanation:
This statement requires some detail, which is very important to understand. The first point is that, according to Shari'ah, a minor’s (non-pubescent child's) forgiveness is not valid. If an adult has harmed a minor — whether physically or financially — whether the child is their own or someone else’s, and later the adult realizes their mistake and seeks forgiveness from the child, such forgiveness is not recognized in Shari‘ah.
If that child — God forbid — dies before reaching puberty, or goes far away where contact is no longer possible, the burden of that violated right will remain upon the adult for the rest of their life. And as Hadhrat Thanawi (رحمه الله) has said, though that child may not be able to demand their rights in this worldly life, Allah Ta‘ala will demand those rights in the Hereafter. May Allah protect us all from this fate — how grave a matter this is!
Whoever has violated a child’s rights unjustly — and this includes one’s own children — there is only one way to make amends in this world: the child must reach the age of maturity, and then the adult must seek their forgiveness.
Therefore, violating children’s rights can have very serious consequences, and for this reason, one must exercise extreme caution in fulfilling their rights.
The Rights of Protection of Life, Property, and Honor of Non-Muslims in Muslim-Majority Countries
The explanation of the Hadith mentioned at the end of Hadhrat Thanavi's quote is also very important to understand.
A 'dhimmi' is a non-Muslim who resides in an Islamic state, pays jizyah (a tax), and in return, the Islamic state assumes the responsibility of protecting his life, property, honor, religious freedom, and other civil rights.
The principle of Shari‘ah is that any non-Muslim dhimmi who lives in a Muslim-majority country and abides by its laws has exactly the same rights to protection of life, property, and honor as a Muslim. It is obligatory upon the Islamic government to protect his rights and to provide compensation or justice in the event of their violation — just as it is obligatory upon it to protect the rights of Muslims living in that country.
It is evident that in a Muslim-majority country, non-Muslims are usually in the minority, and if the majority or the majority government commits injustice against them, they do not possess enough power to defend themselves or reclaim their rights.
That is why such strong words have appeared in Hadith — that if a (Muslim) ruler commits injustice against a non-Muslim dhimmi, then Allah Ta‘ala and the Holy Prophet ﷺ will demand justice on behalf of that wronged individual.
We heard this incident from our Hadhrat that when true Islamic governments existed, the rulers safeguarded the rights of non-Muslims to such an extent that during the caliphate of Sayyidunā ʿUmar al-Fārūq (RA), when Bayt al-Maqdis (Jerusalem) was under Muslim rule, a portion of the Islamic army was stationed there.
At one point, it became necessary to send those troops to another front. So Hadhrat ʿUmar (RA) ordered:
“Return all the jizyah (tax) to the non-Muslims and apologize to them that because we used to collect this jizyah in exchange for taking responsibility for the protection of your lives and property. Now that we must deploy our forces elsewhere and cannot guarantee your protection for the time being, we are returning this tax to you."
A disciple once asked Hadhrat Thanavi (may Allah have mercy on him) about the treatment for anger.
Hadhrat replied: Deliberately act against the impulse (of venting your anger). When you make a mistake (in controlling your anger), seek forgiveness (from Allah Ta'ala), and if someone has been wronged or if the limits of Shariah have been breached concerning another person, then ask that person for forgiveness (and make reparations). Practicing this regularly for a period of time will lead to improvement In sha'Allah.
Explanation:
The explanation of the first part of this quote has already been covered under several previous entries — that when anger arises, one should restrain themselves and not immediately express or react under the influence of that anger. Once the intensity of the anger subsides, then express it thoughtfully and deliberately.
If a mistake is made in doing this, then seek forgiveness from Allah Ta'ala.
If one consistently practices self-restraint and patience in this way for some time, then, God willing, his anger will begin to come under control.
Here, the second part of the discourse will be explained — that is, how to make amends for violating the rights of others.
Volating rights of people is violating rights of Allah Ta'ala as well
Wise elders have said that many people consider shortcomings in acts of worship as violations of the rights of Allah (ḥuqūq Allāh), and negligence in fulfilling people’s rights as violations of the rights of people (ḥuqūq al-ʿibād). And since they regard the rights of Allah as greater and more exalted than the rights of people, many even seemingly religious individuals tend to take the violation of people’s rights lightly and do not give it the same importance as avoiding violations of Allah’s rights.
However, the reality is that violating the rights of Allah results in the loss of one right—the right of Allah—whereas violating the rights of people results in the loss of two rights—the right of Allah and the right of the person—because the rights of people have also been defined by Allah Ta'ala Himself. It is Allah Ta'ala who has commanded: do not unlawfully take someone else’s property, do not speak ill of someone behind their back, and do not cause anyone undue harm.
So, a person who violates another person’s rights is, in reality, disobeying Allah as well.
Similarly, seeking forgiveness for violations of people's rights (Huquq al-‘Ibad) is far more serious than seeking forgiveness for violations of Allah’s rights (Huquq Allah). If a person has been negligent in fulfilling the rights of Allah Ta'ala — for example, if they missed obligatory prayers or did not fast during Ramadan — the path to forgiveness is relatively easier: as soon as one becomes aware of their negligence, they should calculate how many prayers or fasts they have missed and start praying Qada Namaz or observing Qada Rozah one by one. They should also make a will stating that if they pass away before completing all the missed prayers or fasts, then the compensation (fidya) for them should be paid from their estate.
Hadhrat Thanwi (رحمه الله) used to say that if a person begins both of these actions — making up missed obligations and writing the will — and then passes away just a few days later, then in shaa Allah Ta‘ala, he will be forgiven, because he began to act upon what was within his control.
On the other hand, if a person has unjustly caused physical or financial harm to someone, or caused mental distress, or spoken ill of them behind their back — then the ruling of the Shari‘ah is that until the person whose rights were violated is asked for forgiveness, and until the wrongdoer makes amends for the harm caused (such as compensating for financial loss), repentance before Allah Ta‘ala alone will not lead to forgiveness, and the repentance will not be accepted.
This is why Hadhrat Thanawi (رحمه الله) has stated that true reformation is not complete merely by giving up anger. Reformation is only truly complete when the person who was wronged during an outburst of anger is asked for forgiveness — and if they were harmed, that harm must be compensated.
Hadhrat Thanavi (رحمه الله) said, "If someone is naturally prone to intense anger and becomes excessively enraged over minor matters to the extent that they lose their senses, the best remedy is this: Once the anger has subsided, they should, in front of a gathering, humble themselves before the person they were angry at—apologise, even hold their feet, and, if possible, place that person’s shoes on their own head. Doing this once or twice will make the self (nafs) come to its senses."
Explanation:
Someone might think that this is a very harsh treatment. But the truth is, the more severe the illness, the more intense the treatment needs to be. A person whose anger is not that extreme and can be controlled easily does not require such rigorous methods. However, as Hadhrat Thanavi (may Allah have mercy on him) said, if someone becomes so extremely angry over the smallest thing that they lose their senses and begin to express their rage uncontrollably, then such a person does indeed need equally intense treatment.
One reason for this is that the root of anger often lies in Takabbur (arrogance). A person who gets excessively angry usually has arrogance hidden somewhere within. The reason for their intense anger is that they think, “How dare someone disobey or disrespect someone as great as ME?” (God forbid). When such a person humbles their ego by apologizing publicly, admitting their mistake, and asking for forgiveness from the very person they were angry at, it crushes the ego. Then, the next time they’re about to get angry, their ego will think ten times before reacting — fearing it may be humiliated in public again.
If a person continues to treat their ego in this way, then, God willing (In shā’ Allāh), their anger will soon come under their control.
As Hazrat Thanvi (رحمہ اللہ) said,
"One must consciously and deliberately adopt gentleness and similar traits for a long time. After a period of effort, they become second nature. Do not lose heart."
The point to reflect upon is this: how do others come to know whether we are gentle or harsh? A person’s inner gentleness or harshness is revealed in three ways—through their facial expressions, their tone of voice, and their choice of words.
For these three, the important thing to learn is: What was the Sunnah (practice) of the Holy Prophet ﷺ in this regard?
The Holy Prophet ﷺ always had a smile on his face when entering his home
These days, a major issue is that people work hard all day, and all their good manners get exhausted in that process. When they return home, they are irritable, and they take out all their fatigue and frustration by yelling at their wives and children and behaving harshly with them.
In contrast, the Mothers of the Believers (may Allah be pleased with them all) said that whenever the Holy Prophet ﷺ entered the house, there would always be a smile on his face. The difficult circumstances in which the Prophet ﷺ lived are beyond our imagination today. His father passed away before he was born. His mother passed away when he was still a young child. During his time in Makkah, he was surrounded by life-threatening enemies. Even after migrating to Madinah, he had to face three major battles, the outcomes of which were uncertain. It was only after the conquest of Makkah that he experienced a few years of peace and security in his life.
Despite all these hardships, the Prophet ﷺ always had a smile on his face, and he never allowed the difficulties of the outside world to spoil the atmosphere of his home. This is such a profound Sunnah that if a person truly follows it, it can transform their life.
The Holy Prophet's ﷺ manner of speaking
Hazrat Thanavi (may Allah have mercy on him) said that there are three ways of speaking:
The first way is to speak clearly but in a harsh tone.
The second way is to speak vaguely but in a soft tone.
And the third way is to speak clearly and in a soft tone — and this is the best way, and it was the Sunnah of the Holy Prophet ﷺ.
A hadith reported in Sahih Bukhari encompasses many of the noble character traits of the Prophet Muhammad ﷺ:
"He ﷺ is neither harsh in temperament nor hard-hearted,
Nor does he raise his voice in the marketplaces,
He never repays evil with evil,
Rather, he forgives and overlooks."
(Adapted from "Uswah-e-Rasool-e-Akram ﷺ")
Cognitive and Behavioural treatment for anger
Hazrat Thanavi (may Allah have mercy on him) said:
“At the time when you start feeling angry, do the following (to bring your anger under control):
1. Reflect on the fact that I too have made many mistakes in Allah Ta'ala's obedience. If He were to become angry with me in the same way, then where would I find refuge?
2. If I forgive this person, then Allah Ta'ala will forgive me.”
Cognitive and Behavioural Treatment for Anger: Part Two
3. Do not remain idle at that moment; immediately engage yourself in some activity — especially in reading books.
4. Leave that place, (meaning move away from the person you are angry at).
5. Recite "A‘udhu billāh, اعوذ باللّٰہ۔۔۔" (i.e., I seek refuge in Allah) frequently.
6. Drink water.
7. Perform ablution (wudu).