ANGER

Anger

The state of anger is one of the most dangerous states that overtake man and if he is unable to control himself in this condition he is likely to become almost a lunatic whereby he fails to check himself. Consequently he commits such serious deeds that can put him to a life long shamefulness and restlessness. Islamic traditions have censured this state of mind. We suffice here with the following few: Imam Sadiq (a.s.) said: Anger destroys the heart of a wise man.

And he also said: One who is unable to control his anger also fails to maintain his wisdom.

He is a so reported to have said: Anger is the key of every evil.

Amirul Mo-mineen (a.s.) is reported to have said: Furious behaviour is a kind of madness because a furious man feels ashamed and if he does not become ashamed it shows that his madness has become deep rooted.

Imam Baqir (a.s.) said: Verily an angry man does not become pleased until he enters fire. That is, he does indecent works in a fit of anger. Sometimes he commits murder or puts false allegation on a faithful man thereby inviting Gods anger.

Perhaps that is why the Holy Prophet (s.a.w.s.) has said: Anger spoils faith just as vinegar spoils honey. It is likely that here the reader may be inclined to ask if anger is so much condemned in the philosophy of Islam then why at all God Almighty has created such an instinct in man’s nature?

In reply it must be said that anger in itself, like all other natural instincts in their selves, like passion, desire, self-respect … is not only not condemned in Islam but is also considered desirable in some situations. But what has been censured in Islam is inability to control instincts one of which is also anger. So also the taking of undue benefit from conditions like being angry, for the sake of worldly affairs material things. Scholars of the science of morals also have expressed their view about anger. They have divided anger in three categories:

A: Tafreet in anger meaning the hearts being totally empty of the instinct of anger.

B: Ifraat in anger, meaning the instinct of anger is so intense it may deprive man of intelligence and religion. C: Etedall in anger means moderation wherein man is able to benefit from this power in appropriate situations when it becomes essential to become angry. So also he is able to control his anger when it is inappropriate to be angry. This is a desirable state concerning which Allah says to His Prophet (s.a.w.s.): O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them.

And doubtlessly, harshness and unyieldingness are the signs of the faculty of anger.

In another verse He says: and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day. Further regarding the attribute of the Holy Prophet (s.a.w.s.) says: Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves…

And it is recorded from the Amirul Mo-mineen (a.s.): The Holy Prophet (s.a.w.s.) did not ever become angry for this world, and whenever he became angry for the sake of truth, he never recognised anyone and never slackened his anger until he helped him who was truthful. The Holy Prophet (s.a.w.s.) has also said: My best follower is the one who is furious for the sake of religion.

Summary: The reality of anger, the faculty that God has created in man’s nature is very praiseworthy. But man must control himself so as not to get out of what is truth. Amr bin Aas asked the Holy Prophet (s.a.w.s.): Should we note down whatever you says while you are calm and also when you are in anger? The Holy Prophet (s.a.w.s.) replied: Do write. By the one who made me His Apostle nothing comes out of my mouth except what is true.

In other words, God Almighty has created in man what is needed for his development and perfection. But being benefited from it depends on the training that must be under the supervision of the divine guides. Otherwise man grows like grass, plunges into the sea of passions and desires thereby losing his precious faculties. Negative attitude grows in him. Therefore, if the above-mentioned condition is fulfilled he developed the positive aspects mentioned in the Holy Quran. The Quran says: Surely man is created of a hasty temperament; being greatly grieved when evil afflicts him, and niggardly when good befalls him, except those who pray.

Remedy

Whatever sin is committed by us gets committed by us is either because we do not know its evil or we are yet unable to build our character. What can be done in order prevent this disease is as described below:

A: Hadiths or narrations or traditions regarding the evil of anger should be studied attentively to become aware of its dangerous consequences.

B: We must also study the traditions regarding patience and forbearance and keeping control over anger and think deeply about its results for example:

Holy Prophet (s.a.w.s.) has said: God has never loved an ignorant person and never humiliated a patient person.

Imam Baqir (a.s.) said: Whoever, despite being able to act with anger controls himself, God fills his heart with peace and faith. It can be gathered from this hadith that suppressing anger is extraordinarily effective in making man spiritually perfect and strong at heart. Imam Sadiq (a.s.) said: There is no slave of God was controls his anger and God does not increase his honour in this world as well as in the Hereafter. In fact Allah has said: Successful are those who suppress their anger and forgive people and God befriends the good-doers. God gives this reward to them for suppression of anger. He loves them.

C: One should keep in mind the result of anger and that, sometimes, it is likely to end in enmities and quarrels and troubles thereby spoiling man’s personality.

D: It must also be remembered that if man is unable to control his anger, he must subsequently make excuse and will have to be ashamed of his deed and condemn himself.

Imam Baqir (a.s.) says: Feeling ashamed due to pardon is better and easier than the feeling of shame over chastisement and punishment That is to say, if you have forgiven a man who had oppressed you and thereafter you realised that it was not proper as that person did not get cautioned and so you felt ashamed. This feeling of shame is better and easier than in the case when you punish the oppressor and thereafter realise that it would have been better to forgive him. Hence some scholars have said: Keep away from anger, because surely your anger makes you dishonoured by requiring you to make excuse.

The narration reaching us through the Holy progeny of the Holy Prophet (s.a.w.s.) give us other rules also for suppressing anger. For example, when angry, man should sit down if he was standing or shed water on his face or try not to speak.

In summary, we should, in all conditions, especially in the state of anger and excitement, seek Allah’s shelter and pray to Him that by way of the blessings of His pure friends, He protects us from the evil of our own soul.