How Islam Enlightens the Eyes of Your Heart: A Blind Man's Conversion to Islam
By Malik Mohammed Hassan
First of all, I would like to start by saying that this true story is not for my own fame or admiration, but for the sake of my Lord and your Lord God. All praises due to God, the Lord of the worlds, the Beneficent, the Merciful Owner of the Day of Judgment. I would like to repeat to you something I heard: the journey of a thousand miles has to start with the first step, and this is the first part of my journey.
My name is Malik Mohammed Hassan, and I have recently converted to Islam. When I was in junior high school, I was first introduced to Islam by reading the book Roots by Alex Haley. It taught me a little bit about the strong will that most Muslims possess, myself included. It also introduced me to Allah. I had never heard of Allah in his real form until I read that book, and I was very curious. I then started reading about The Nation of Islam (specifically Malcolm X), and it fascinated me how devoted he was to God, especially after he left the self-serving Nation of Islam. Reading about Malcolm made me think about a God who (for a change) did not have any physical … limitations and, being a totally blind person, it made me relate to these people: the people who Malcolm and Haley referred to as Muslims. I continued reading what I could about Islam, which wasn’t as much as it should have been. My reading material was very limited, because like I said above, I am a totally blind person, and the material available about Islam in Braille or on tape was not only very little, but also very general. I believe the reason was that the material that I had access to wasn’t written by Muslims, and it kind of painted a dark picture of Islam. I think most of the literature written by Christians or non-Muslims about Islam tends to do that most of the time. And I didn’t know that there were even Muslims in Halifax, so I obviously didn’t know any. I didn’t even know about the local Islamic association until I was already a Muslim.
So I read what I could until my first year out of high school, around the month of May, 1996, when I received a phone call asking me if I wanted to participate in a camp for blind and visually impaired people, known throughout Canada as Score. I agreed and sent them a resume, and praise be to God, I was accepted for work.
At first, I really didn’t want to go, but something kept telling me it would be a good idea if I went. So, on June 30th 1996 I boarded a plane from Nova Scotia to Toronto and took my last trip as a non-Muslim; I just didn’t know it yet.
I got to Toronto, and everything at first was pretty normal... It was on the second day I was there when the journey of a thousand miles first started.
I arrived on a Sunday, and on the next day I met the person who God would use with His divine power to help guide me to the beautiful Religion of Islam. I met a sister named [...], and if she reads this, I hope she doesn’t get mad at me for using her name.
When I met her, I immediately wanted to talk to her because I liked her name. I asked her of what origin her name was and she told me that it was Arabic; so I asked her if she was Muslim and she replied with the answer of yes. I immediately started telling her what I already knew about Islam, which lasted about ten seconds. I started asking her questions and also asking her to talk to me about Islam.
One particular incident that comes to my mind is when all of the workers at the camp went to a baseball game, and the sister and I started talking about Islam and missed pretty much the whole game.
Well, anyways, we talked for about three, maybe four days on and off about Islam, and on July the fifth, if my memory doesn’t fail me, I became a Muslim. My life has been totally different ever since. I look at things very differently than I used to and I finally feel like I belong to a family. All Muslims are brothers and sisters in Islam so I could say that I have approximately 1.2 billion brothers and sisters all of whom I’m proud to be related to. I finally know what it feels like to be humble and to worship a God that I don’t have to see.
For any non-Muslim reading this, just look at it this way. It’s good to learn, but you never know when you will be tested, and if you’re not in the class at the time of the final exam, no matter how much you know, you’ll never get any credit. So like I said, it’s good to learn, but if you want to get credit, sign up for the class. In other words, declare shahada (testimony to faith) and let God teach you everything you need to know. Believe me the reward is worth it. You could say the reward is literally heaven.
If any good comes out of this story all the credit is due to God; only the mistakes are my own. I would like to mention a part of a hadith that has had a great effect on me and that is:
“Worship God as if you see him and if you don’t see him, know that he sees you.” (Saheeh Muslim)
Source:
Who are Mahrams in Islam?
Every day we meet several people at work, in the shops, at the university, in the neighborhood or at parties and gatherings with whom we communicate and interact. Talking, telling jokes, shaking hands, touching or kissing usually happen in these interactions; but, is a Muslim allowed to do all these with whoever he/she wants? Or is he/she permitted to be exposed to such acts? These and many similar questions are answered in Islam.
To clarify and form the relations among people, Islam has presented the concept of Maharim and the two categories “Mahram” and “non-Mahram” which sometimes serve as conditions, requirements or the basis of several Islamic laws. Regarding the Islamic rules on marriage, these categories define who a person can and cannot marry. Likewise, when dealing with Islamic dress code, i.e., explaining whom one must cover specific parts of a body in front of, the concept of Maharim is required.
Who is Mahram?
One’s Mahram is anyone whom it is permanently forbidden to marry because of blood ties, marriage ties or breastfeeding. However, a woman does not need to cover her hair and put on Hijab when she is in their presence. A woman's male Mahrams fall into three categories plus her spouse [1]. Mahrams for a man are derived similarly. The Maharim for both, extracted from the verses of the Holy Quran (4:22-23) and (24:31), are listed below [1], and all other people and relatives are considered as non-Maharams.
Categories of Maharim
Permanent or blood Mahrams, with whom one is Mahram through blood ties:
parents, grandparents, and further ancestors;
siblings;
children, grandchildren, and further descendants;
siblings of parents, grandparents and further ancestors (cousins and their children are not Mahram);
children and further descendants of siblings;
In-law Mahrams, with whom one becomes Mahram through marriage ties:
father-in-law, mother-in-law;
son-in-law, daughter-in-law;
stepfather (mother's husband) if their marriage is consummated, stepmother (father's wife) even if their marriage is not consummated;
stepson (husband's son) even if their marriage is not consummated, stepdaughter (wife's daughter) if their marriage is consummated[i];
Rada or "milk-suckling Mahrams," with whom one becomes Mahram because of being breastfed by her. When a woman breastfeeds an infant that is not her child for a certain amount of time under certain conditions, she becomes the child's rada mother and everything concerning blood Mahrams apply here, such as rada father/mother, rada sister/brother, rada aunt/uncle and so on. In English, these can be referred to as milk-brother, milk-mother, etc. [ii].
Maharim and Marriage
It is forbidden (Haram) to marry Mahrams, but one can marry non-Mahrams who have reached puberty. As explained above, Married couples are Mahram to each other. But unlike other Mahrams, the limitations and rulings on looking and touching do not apply to them; i.e., married couples are the only ones allowed to touch and look at the whole body of one another; even the private parts.
Maharim and Social Interactions
Regarding the social interactions, there are some rules according to the concept of Maharim:
Women and men are both required to keep their gazes downcast and should not stare at the other person when facing non-Mahrams or talk to them. Even Mahrams are not allowed to see certain parts of body of each other (this will be discussed more under a separate topic “the Islamic rules on looking“);
When talking to non-Mahrams, the tone of voice should be serious, and the dialogues should be direct and as much as necessary. One should also avoid telling jokes and laughing loudly [iii];
Any physical contact (i.e., shaking hands, hugging touching) with non-Mahrams is forbidden (haram), except for curing patients. In this case, if a doctor of the same gender as the patient exists and can cure, then it is forbidden to refer to a non-Mahram doctor.
When being sole in a closed room (where no one else can enter, i.e., locked place), it is forbidden for a non-Mahram man to remain alone in the company of a non-Mahram woman. The Prophet of Islam (PBUH) said: “No man is alone with a woman except that Satan is the third one present ” [2];
It is required (Wajib) to cover specific parts of a body in the presence of a non-Mahram according to the Islamic dress code. For men, this includes from navel to knee. For women, the clothing should cover their hair and body, but covering the face and the hands, from the wrist to the fingers, is not mandated [3].
Notes:
[i] sister-in-law and brother-in-law are not Mahram.
[ii] Refer to your source of emulation (Marja’ Taqlid) for more details and the rulings.
[iii] See the article on modesty.
References:
[2] S. H. al-Amili, “Wasail al-Shia”, vol. 20, p. 131.
[3] A. Aroussi Howayzi, “Tafsir Noor al-Thaqalayn”, vol. 3/589, T. 105.
What is Success According to Islamic Teachings?
Success is something that all human beings try to reach. In this world, some people are known to be successful. Others try to become like one of those successful people. And some people, who could never become like any of the successful characters, become depressed for the rest of their miserable, hopeless life!
People keep reading books about “how to become rich”, “how to become famous”, “how to become a great manager”, etc. And they define a successful person, as a person who is wealthy, popular and famous. But there are only a few people in the millions of world population who are well-known because of their wealth, eminence, and power, great scientific or athletic achievements. So, the majority of people are experiencing an unsuccessful, unhappy life. But is that the right definition of success?
In this article, I would like to share with you my understanding of success according to Islamic teachings. I will portray a description of success, without having to be a millionaire, a champion or a celebrity.
Quran and Success for All
In the Holy Quran, the Arabic word for success “Falaah”. Falaah is translated as salvation because the person who attains success, has escaped and recovered from obstacles on the way to success. Having in mind the Quranic description of success, it is time to see what the Quran teaches us to become successful. Allah says in the Holy Quran “Certainly, the faithful have attained salvation” (23:1). And to describe one of the characteristics of those felicitous people, He says: “There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong. It is they who are the felicitous.” (3: 104)
However, an overall conclusion of all the Quranic verses about success could be defined in this Quranic phrase: “... and be wary of Allah so that you may be felicitous. (3: 200)
Also in chapter Baqarah Allah introduces the felicitous as those “who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them; and who believe in what has been sent down to you (prophet) and what was sent down before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and it is they who are the felicitous.” (2: 3-5)
According to what we have said so far and what we are going to discuss, it would be better to classify some of the characteristics of successful people and some suggested methods for becoming successful.
Characteristics of a Successful Person according to the Quran
In chapter Mu’menoon, Allah describes the characteristics of the successful or felicitous people as follows:
Successful People Watch out For Their Prayers
الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾
“Those who are humble in their prayers.”(23:2)
وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9﴾
“And are watchful of their prayers” (23: 9)
Not only in this chapter, but also in many other chapters, Allah emphasizes the on-time and humble prayer as a way to achieve success.
Apart from all the spiritual impacts of prayers on the human soul, practicing to pray on time and thus, to plan our daily routine based on our prayer time will help us have a disciplined program. Having the willpower to wake up at dawn for morning prayer is what distinguishes between successful and ordinary people.
Avoiding Vain Behavior
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُون ﴿3﴾
“And avoid vain talk.” (23:3)
By having a quick look at the life of almost every successful person, we can realize that they do not spend much time on useless things. “Vain talk” as mentioned in the Quran may refer to watching TV, hanging around on the Internet, unnecessary chats with friends and acquaintances, gossiping and following the uncertain and useless news. Of course, people who have a certain goal and are trying to reach it would avoid vain talk.
Strong and Stable Family Life
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿۵﴾ إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴿6﴾
“And guard their private parts, (except their spouses or their slave women, for then they are not blameworthy” (23: 5,6)
Since human beings find comfort in their soulmates, successful people preferably find their soulmates and shape a family instead of wasting their time flirting with the real or virtual opposite sex. Being committed to family life is another way to keep one’s life disciplined.
Honesty and Trustworthiness
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿۸﴾
“And those who keep their trusts and covenants” (23: 8)
Being honest with people in the society is an important characteristic of a successful person. But more important than that is to be honest with one’s self. To become successful, we have to be able to trust ourselves. If we make a plan between God and us, we have to fulfill it. This can be a promise to read a page of the Quran every day, or to do daily exercise, etc.
But what makes people successful is to be consistent with their covenants.
Having Trust in God and Giving Charity
In many Quranic verses giving charity is one of the main characteristics of the felicitous; those who “spend out of what We have provided for them…” (2: 4) What is the secret in giving charity? How could spending out wealth, enrich people?
In another verse of the Holy Quran, the two important habits that can bring calmness and abundance into one’s life is to be wary of Allah, and to put trust in Him:
“…Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter], and provide for him from whence he does not count upon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.” (65: 2, 3)
Popular Believers
Allah (SWT) gives us a hint of becoming popular among other people;
“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them [to His creation].” (19: 96)
No pain, No Gain
One may say that these descriptions are all related to the afterlife. And if we keep praying all the time and stick to spirituality, we will have no improvement in this life.
But it is important to note that Allah does not say that praying, giving charity, being modest, and respecting the values and morals are the only things that we must do in our lives. Rather, Allah emphasizes the importance of hard work and effort to achieve human goals;
“nothing belongs to man except what he strives for” (53: 39)
The characteristics of the felicitous as described above, are additional characteristics. Human beings should have them alongside their hard work to fulfill their worldly mission. Some other characteristics of a real believer as described in chapter Tawbah are as follows: “[The faithful are] penitent, devout, celebrators of Allah’s praise, wayfarers, who bow [and] prostrate [in prayer], bid what is right and forbid what is wrong, and keep Allah’s bounds…” (9:112)
How to Become Successful in this World and the Hereafter?
Being successful in this world is not good enough for a human to be recognized as a good servant of God. Many successful people in the world, who are being admired by their fans, are not successful in the eyes of God.
“Say, ‘Shall we inform you who are the biggest losers in their works? Those whose efforts are misguided in the life of the world, while they suppose they are doing good.” (18: 103, 104)
It is important that which ways we choose and go through to meet our goals. Do we consider all the morals and ethics in our path to success? Or we ignore some values to meet our goal?
So, in every successful situation that we gain or are about to gain, we have to open our eyes. And see if this achieved success is true according to Islamic teachings. Or it is only true according to the capitalist viewpoint.
Self-purification
If a person tries to gain all those characteristics, he/ she starts the process of purifying him/ herself. And purifying the self makes the soul a prepared field, in which every human talent can be planted and bloomed.
“Felicitous is he who purifies himself. And celebrates the Name of his Lord, and prays.” (87: 14).
In fact, there is only one secret to become successful, powerful, popular and wealthy. And the secret is to obey the rules of Allah and to completely submit to His orders. The point is that if one can fulfill all his/ her duties towards Allah, then as a natural rule he/ she will see the result of his/ her actions: “Whoever brings virtue shall receive [a reward] better than it.” (27: 89)
In conclusion, I would like to mention this divine narration: “My servant! Obey me, and I will make you lordly. I am the lively who will never die, and I will make you lively, so you never die. I am the wealthy who will never be poor, and I will make you wealthy, so you never become poor…” [1]
References:
[1] Al- Jawahir al-sunniyah, p. 709
Modesty in Islam
“Modesty and faith are connected with one another just like two things fastened by a rope. If one of them is gone, the other is also lost” [1]. Imam Baqir (AS)
Modesty is a special sense that prevents one from saying inappropriate words and making mistakes. It refers to an uncomfortable feeling accompanied by embarrassment, caused by one's anxiety about being exposed to some unworthy or indecent conduct. This concept, as one of the highest and most fundamental moral qualities, is known as Haya in Islam. Modesty describes shyness and shame, but Haya represents a more profound implication that is based on faith. In many sayings (Hadiths), it has been quoted that modesty is linked with faith and originates from it [1, 2]. Hence, it is one of the most important characteristics that every Muslim should acquire and possess [3]; particularly Muslim women (“haya is a good characteristic for all, but is better for women” [4]).
Modesty: natural and acquired
There are two types of modesty: natural and acquired. An example of the former is the feeling of shyness and humility naturally occurring in a young child that makes him/her cover the private parts of the body from others. Or, in the story of Eve and Adam (PBUT) where they realize their nakedness and try to hide their genitals. This kind of modesty is common sense that exists within all human beings, believer or non-believer: “God Almighty divided the modesty among people just as He divided the provision” [5], and what differentiates them from animals: “If modesty did not exist … the promises wouldn’t be kept … Nobody would do any good, and nobody would refrain from the evil … if it weren’t for modesty, many people wouldn’t stop sinning.” [6]. Modesty serves as a cover on the soul that conceals the defects and calms down wrath and lust [7]. No one can, therefore, justify his/her sins and mistakes because of not being naturally given the sense of modesty.
The latter, on the other hand, can be only attained as a result of knowing and perceiving the Glory of Allah and minding His presence everywhere and in every second. In Islamic ethics, modesty is more than just a question of how a person dresses and acts in social interactions; instead, it is reflected in a Muslim’s conduct before God, before others and even when one is alone.
Modesty towards others
Modesty towards others entails that one has a decent and reasonable behavior in public, avoids indecent talks and vain activities, and respects everyone around him/her. If one has developed this ethical aspect within him/her and obeyed this sense, he/she will become ashamed when someone notices him doing something wrong. This feeling will be even worse when the other person is of a higher position. This, consequently, stops him/her from repeating that action.
To clarify the importance of the modesty towards people, Imam Ali (AS) said that the evilest of all is who is not ashamed of his actions in front of people [8].
Modesty towards others includes especially the opposite gender and involves not gazing at them [9], harming them in any way or indulging in any forbidden (Haram) relation with them. In Surah Nur, Allah guides both men and women to the key to modesty by saying that the believing men and women should lower their gaze and guard their modesty (24:30-31).
A good instance of modesty in the interactions between opposite genders is described in Surah Qasas, verses 23-26, between the daughters of Shoaib (PBUH) and Moses (PBUH). These verses demonstrate that the daughters of prophet work and appear in the society, but they care about how they interact with others; they concentrate on what they should do without having unnecessary dialogues with men. They communicate as much as necessary, with respect and dignity. Their speech is direct and clear-cut with Moses, so are Moses’s words. Even the way they both walk is with care and shyness [10].
Modesty towards Oneself
Modesty towards oneself means that a person treats himself fairly in private. It is caused by the unpleasant feeling that arises when thinking of or doing something improper which consequently stops one from forbidden (Haram) thoughts or illicit acts. It was mentioned that when one does something indecent and suddenly notices the presence of others, he becomes ashamed (if he still possesses the natural modesty that is laid within his soul); a higher level of Haya is being ashamed of oneself when no one else is present. This kind of modesty is known as the yield of faith: “The shame a person feels from himself originates from [his] faith.” [11].
Modesty towards God
Modesty towards God is called the best level of modesty [12]: “be modest in front of Allah for He has a right to your modesty” [13]. To accomplish this, one should first believe that nothing can be concealed from God “Does he not know that Allah sees [him]?” (96:14). In fact, Allah sees and knows everything, and is closer to humans more than themselves: “and We are nearer to him than [his] jugular vein” (50:16). Consequently, a modest person toward God will avoid any indecent act, in public or private, and will leave sinful thoughts behind.
Modesty in Islam
References:
[1] M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 106.
[2] M. B. Majlesi, “Bihar al-Anwar”, vol. 75, p. 309.
[3] M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 106, T. 5.
[4] A. Q. Payande, “Nahj Al-Fasahah”, p. 578, T. 2006.
[5] S. H. al-Amili, “Wasail al-Shia”, vol. 20, p. 135.
[6] M. B. Majlesi, “Mofazzal monotheism”, Chapter: Human Senses.
[7] “Nahj al-Balagha”, no. 223
[8] “Ghurar Al-Hikam”, no. 5464
[9] M. B. Majlesi, "Bihar al-Anwar”, vol. 101, p. 40.
[10] N. Makarem Shirazi, “Tafsir Nemooneh”, vol. 16, p 58-59.
[11] “Ghurar Al-Hikam”, no. 4944.
[12] “Ghurar Al-Hikam”, no. 5451.
[13] H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 462.
What Does Islam Teach about Anger Management?
Do you find your temper on a short fuse when confronting your teenage child? Do you get mad when somebody cuts you off while driving? Don’t these make you clench your jaws, have a rapid heart rate, sweat or tremble?
We all have experienced these physical reactions to anger. In fact, anger is a normal healthy emotion. But when out of control, it can turn destructive and lead to many problems. This article will help us learn how to keep our anger under control and to act more appropriately to lessen the impact it has on our daily life.
What Is Anger?
As defined in Cambridge dictionary anger is “a strong feeling that makes you want to hurt someone or be unpleasant because of something unfair or unkind that has happened” [1]. It is typical of a human’s behavior to get angry when he/ she is deceived, irritated, attacked or mistreated. If used correctly, anger can be profitable in helping us distinguish between right and wrong.
It can also motivate us to make a change and speak up for ourselves. In some cases, however, it becomes really difficult to manage our anger. This will most probably affect our relationships and lead us to say or do things that we later regret.
That is why the religion of Islam attaches so much importance to controlling this natural human behavior. Imam Sadiq (AS) says in a narration that the one who has no control over his/her anger has no control over his reason [2].
Why Is It Important to Control Our Anger?
Sometimes you get so angry that you cannot think straight and are unable to make sound decisions. That’s when anger could be a breeding ground for many evils. As Imam Sadiq (AS) puts: “(uncontrolled) anger is the key (that opens the door) to all kinds of vices” [3]
Based on vast scientific studies, anger can determine various mental or physical diseases and many other deadly risks. This includes the increase in the number of road accidents, violent crimes, etc.:
“Chronic anger and anxiety can disrupt cardiac function by changing the heart’s electrical stability, hastening atherosclerosis, and increasing systemic inflammation” [4] “Research also shows that even one five-minute episode of anger is so stressful that it can impair your immune system for more than six hours” [5]. Studies have linked anger to mental health problems like depression, loneliness, anxiety, eating and sleep disorders, phobias, and obsessive-compulsive behavior as well. [6]
Since this emotional behavior is hard to control and sometimes makes us commit irrational deeds, Prophet Muhammad (PBUH) introduces the most courageous person as the one who does not let these negative feelings take over and can overcome his/her anger [7]. Such a person is virtuous in the eyes of Allah:
“those who spend in ease and adversity, and suppress their anger, and excuse [the faults of] the people, and Allah loves the virtuous” (3:134)
Some Tips for Anger Management in Islam
Fortunately, Islam recommends some ways to control and overcome anger in our life:
Calm Your Anger down in the Earliest Phase
When you find something annoying, you can either choose to vent your frustrations or cool down and take a minute to think twice about the negative consequences that inevitably follow the expression of anger. Why don’t you find some way to put yourself in other people’s shoes? Don’t you want to give yourself a chance to turn that anger to love?
Prophet Muhammad (PBUH) says: “the best people are those who do not get angry easily and get satisfied (calm down) quickly.”
Get Engaged in Spiritual Acts of Worship
Saying the prayer or any other act of worship can help you tame your anger. Pray for yourself and the person or the situation that has made you angry. Remember Allah and ask Him to soften your heart and help you in forgiving others.
The Holy Prophet (PBUH) has said: “Anger comes from Satan, and Satan was created from fire. Fire is put out by water; so when you become angry, perform ablution (Wudu) with water” [8].
Change Your Bodily Posture
Nowadays scientists have proven how changing your posture can affect your mood, your energy level as well as the ability to generate positive and negative thoughts. “According to one study from Texans A&M University, lying down can reduce feelings of anger and hostility” [9].
It has also been reported from Imam Baqir (AS) that: “Verily, anger is a spark ignited by the Devil in the human heart. Indeed, when anyone of you gets angry, his eyes become red, the veins of his neck become swollen, and Satan enters them. Therefore, whosoever among you is concerned about himself on account of it; he should lie down for a while so that the filth of Satan may be removed from him at the time” [10].
Try to Be Patient, even under a Pretense
A Chinese proverb says If you are patient in the moment of anger, you will escape a hundred days of sorrow. So, it is not wise to be swift in seeking revenge. It has also been narrated from Imam Ali (AS) that the best revenge at the time of anger is to show forbearance [11]. When you are fuming over something, before any reaction, ask yourself if you want to live a life filled with vengeful and angry thoughts or a peaceful and decent life in which you try to forgive patiently. Which one would you choose?
What Are the Benefits of Anger Management in Islam?
Keeping Your Flaws Hidden
Imam Ali (AS) says: “Anger is a very bad companion, it reveals your flaws, brings the evil near and distances the good” [12].
Improving Your Recognition Skills
It is narrated from Imam Ali (AS) that the most powerful people in recognition of the right are the ones who do not get angry [13].
The Development of Wisdom
Imam Ali (AS) introduces anger management as a way of developing wisdom [14]. Since a wise person would never do anything regrettable at the time of anger.
Showing Your Real Friends and Keeping Them Close
Imam Sadiq (AS) has said: “If someone got angry with you three times but did not insult you, then choose him/her as a friend” [15]. In another narration, Imam Ali (AS) says making your friend angry will lead to separation from her/him [16].
Preventing You from Saying or Doing Things that You Might Regret Later
Imam Ali (AS) has advised us to keep silent at the time of anger: “Protect yourself from anger for its beginning is insanity and its end is remorse” [17].
Anger management will also make you close to the holy infallible Imams and follow in their footsteps. Then you will become a dignified person who deserves to be saved from Allah’s wrath both in this world and the hereafter.
Can Anger ever Be Helpful?
“Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful amongst themselves” (48:29)
As stated above anger can be constructive too. When managed well, anger has no or very few detrimental consequences. Instead, it is a warning sign of corruption or an evil action; that something around you is not right. It then motives you to take action to correct the wrong. In such cases, Muslims are recommended to express anger for the right, to defend the good, and only to gain Allah’s satisfaction.
Yet, how you end up handling the anger is of great importance, too. As Muslims, we are not allowed to violate anyone’s right or act indecently at the time of anger. All our actions should be based on rational considerations and the Divine laws. Imam Sadiq (AS) says in this regard: “A believer is a person who when angered, his/her anger does not lead him away from that which is true” [18].
References:
[1] http://dictionary.cambridge.org/dictionary/english/anger
[2] al-Kafi, v. 2, p. 305, no. 13
[3] al‑Kafi, vol. 2, p. 303, hadith 3
[4] https://www.hsph.harvard.edu/news/magazine/happiness-stress-heart-disease/
[5] http://www.huffingtonpost.com/dr-cynthia-thaik/emotional-wellness_b_4612...
[6]http://valueoptions.com/company/Releases/Harmful_Effects_of_Holding_in_A...
[7] Nahj al-Fasaha, p. 549, hadith 1872
[8] Nahj al-Fasaha, p. 286, hadith 660
[9] https://www.psychologytoday.com/blog/imperfect-spirituality/201301/movem...
[10] Al-Kulayni, Usul al-Kafi, Vol. III.
[11] Tasnif ghurar al-hikam wa-durar al-kalim, p. 285, hadith 6400
[12] ibid, p. 302, hadith 6893
[13] ibid, p246, hadith 5062
[14] ibid, p. 242, hadith 4919
[15] Ma’dan al-Jawahir, p. 34
[16] Naj al-Balaqa (Sobhi Salih), p. 559, hadith 480
[17] Al-Amidi, Gharar ul-Hikam wa darar ul-Kalim, hadith 2635
[18] Al-Kulayni, al-Kafi, vol. 2, p. 186, hadith 11