Is Anger Sinful?

Is Anger Sinful?

In the Name of Allah, Most Merciful and Compassionate
May Allah's peace and blessings be upon His Messenger Muhammad, his folk, companions, and followers

Assalamu alaikum wa rahmatullah,

The Messenger of Allah (peace and blessings be upon him) said repeatedly to the one who asked him for advice,
"Do not get angry." [Bukhari, from Abu Hurayra (Allah be pleased with him)]

In his commentary on Imam Malik's Muwatta', Imam Suyuti quotes Imam Baji as saying,

"The Messenger of Allah (peace and blessings be upon him) gathered all good for this man in one short expression, because anger causes great harm to both religion and worldly life as a result of what one says or does when angry.

"'Do not get angry' means: do not act in accordance with what your anger makes you incline towards, and restrain yourself. As for anger itself, a human can't prevent it; rather, what they can prevent is acting in according to what anger calls one to do...." [Suyuti, Tanwir al-Hawalik, 1.212]

Imam Ayni said in his commentary on Sahih al-Bukhari that,

"The Messenger of Allah (peace and blessings be upon him) said, 'Do not get angry,' because he had direct knowledge (kashf) of the states of people and would thus command them to do what was best in their state. It may well have been that this person was given to anger, so he (Allah bless him and give him peace) counseled him to leave it.

Baydawi said, 'It may well be because the Prophet (peace and blessings be upon him) saw that all harm that occurs to a human only occurs because of their passions and anger.... Thus, if one controls one's anger, one has overcome one's strongest enemy -- and this is why the Prophet (peace and blessings be upon him) counseled him to control it.'

Khattabi said, 'The meaning of 'Do not get angry' is: don't fall into those matters that cause anger and those matters that stir one's anger -- because anger itself is an intrinsic human trait and one can't get rid of it...'" [Ayni, Umdat al-Qari Sharh Sahih al-Bukhari, 22.164]

Imam Ibn Rajab said that the Prophet (peace and blessings be upon him)'s words, "Do not get angry," can mean one of two things:

"First, that the Prophet (peace and blessings be upon him) was calling to the means of acquiring good character, such as benevolence, generosity, forbearance, modesty, humility, bearing the harm of others, not harming others, overlooking, forgiving, restraining one's anger, cheerfulness, smiling, and the like of these beautiful traits. This is because if one characterizes themselves with these traits and they become one's habit, then this results in warding off anger when its causes are found.

Second, that the meaning is not to act according to what anger entails... Rather, that one strive against one's lower self by not acting on one's inclinations call to...." [Ibn Rajab, Jami` al-Ulum wa'l Hikam, 1.145]

The Messenger of Allah (peace and blessings be upon him) said, "Forbearance (hilm) is the best of traits." Forbearance is for one not to be moved by one's anger and emotions; rather, one acts in accordance with the dictates of Revelation and reason.

And Allah alone gives success.

Faraz Rabbani

'Don't Get Angry': A Little Fiqh of Anger & Acquiring Good Character
Answered by Faraz Rabbani
http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2976&CATE=17
I get angry very quickly. If there is the slightest provocation, I quickly explode and start to break things, swear, curse and issue threats of divorce.... What can I do to rid myself of this awful disease and extinguish this devilish fire?

The Prophet (Allah bless him & give him peace) said,
"Don't get angry,"
In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.
Anger is something both the Shariah and the sound intellect regard as generally blameworthy. This is why the Beloved of Allah (Allah bless him & give him peace) told the one who sought his counsel, "Don't get angry," repeatedly.
The scholars recommend many measures to deal with anger, including:
1. Turning to Allah, and seeking refuge in Allah, from Satan.
When a man got angry in front of the Prophet (Allah bless him & give him peace), he told his companions, "I know some words that would make his anger leave, if he said them. They are,A`udhu billahi min al-shaykhtan ('I seek refuge in Allah from Satan'). [Bukhari] Imam Mawardi said in Adab al-Dunya wa al-Din that one should remember Allah when angry, for this leads to fear of Allah, which directs him to obey Him and restrain one's anger by returning to proper manners. Allah Most High said, "And remember Allah when you are heedless." [Qur'an, 18: 24]
Turn to Allah in supplication, in order to control one's anger. One should turn to Allah with one's heart and tongue, asking him to rid one of anger, and all other lowly traits. If you can do this using the supplications of the Beloved of Allah (Allah bless him & give him peace), it is even more beloved to Allah. `A'isha (Allah be pleased with her) reports that, "The Prophet entered while she was angry. So he rubbed the tip of my nose and said, 'My little `A'isha. Say, 'O Allah, forgive my sin, remove the anger in my heart, and protect me from Satan.' (Allahumma 'Ghfir li dhanbi, wa adhhib ghaydha qalbi, wa aajirni min ash-shaytan)" [Ibn al-Sunni, as mentioned in Barkawi's Tariqa al-Muhammadiyya]

2. Silence.
Do not say anything when angry, lest it contravene the Sacred Law, or go against your personal or social interests. The Messenger of Allah (Allah bless him & give him peace) said, "If you get angry, stay silent." [Ahmad]
3. Change your physical posture.
The Prophet (Allah bless him & give him peace) is reported to have said, "If you get angry while standing, sit down.... If you get angry while sitting, lie down." The wisdom in this is that it prevents one from doing that which one's anger would have made one do in that posture.
4. Perform ritual ablutions
The Prophet informed us that anger is from Satan, and he was created from fire, so we should extinguish anger with ritual ablutions. [Abu Dawud]
5. Follow the counsel of the Best of Creation (Allah bless him & give him peace)
His repeated counsel for the one who sought advice was, "Do not get angry." [Bukhari]
6. Remember the great reward mentioned by Allah for those who control their anger.
"And vie with one another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those fear Allah (al-muttaqin) ; Those who spend (of that which Allah has given them) in ease and in adversity, those who control their wrath, and are forgiving toward mankind; and Allah loves the good. And those who, when they do an evil deep or wrong themselves, remember Allah and implore forgiveness for their sins. And who forgives sins but Allah?..." (Qur'an, 3: 133-135)
7. Remember that true strength is not physical, but spiritual and moral.
The Messenger of Allah (Allah bless him & give him peace) said, "The strong one is not one who can out-wrestle others. Rather, the strong one is one who can restrain themselves when angry." [Bukhari & Muslim] Imam Kumushkhanawi, the great 19th Century hadith expert and Naqshabandi spiritual guide, explained that, this is because, "...the one who can control himself when his anger swells up has overcome the most powerful of his enemies and the worst of his adversaries. From this hadith, the Sufis deduced that it is incumbent on the knower of Allah to bear those who harm him, such as neighbors and others. (Lawami` al-`Uqul, 4: 23-4)
Imam Barkawi mentioned in his Tariqa al-Muhammadiyyathat the way to remove the tendency to anger is, "By removing is cause, which is avidness for rank, arrogance, and conceit. One who has these traits is easily angered by that which normally does not anger others.
8. Remember the example of the Prophet (Allah bless him & give him peace)
Remember the clemency, forbearance, and easy-going nature of the Prophet (Allah bless him & give him peace) with others, and did not get angry unless the anger was for the sake of Allah. The examples of this from his life are numerous. The scholars say that every Muslim should strive to read about the life and example of the Prophet (Allah bless him & give him peace) daily.
9. Remember the harms of anger.
Be aware of the harms of anger, which include falling into that which Allah deems impermissible of words or actions, and acting in a way unbefitting of a believer. Would we act like this if we were aware that Allah sees all our actions? Would we act like this in the presence of the Prophet (Allah bless him & give him peace)?
Imam Ibn Hajar al-Haytami (Allah have mercy on him) counted getting wrongly angry as one of the first major sins in hisZawajir.
10. Remember that anger is generally animalistic.
Be aware that one resembles animals, more than noble humans, when in a state of anger. [Barkawi, Tariqa]

Acquiring Good Character

Imam Zafar al-Tahanawi mentioned, in the final chapter of hisI`la' al-Sunan, translated as Sufism & Good Character:
Refining (tazkiyya) character traits is one of the most central concerns of the Sufis, for they consider noble traits to be stations on the spiritual path. They were distinguished from others by their good character, and through it they were known. Whoever reflects on the the Qur'an and Sunna will know that good character is as central to religion as a foundation is to a building.
Improving character traits is not possible except through spiritual struggle at the hands of a perfected spiritual guide (shaykh) who has struggled with his own self, opposed his caprice, left lowly character traits, and adorned himself with praiseworthy ones. Whoever thinks they can achieve this by mere knowledge and the study of books has erred and gone far astray. Just as (outward) knowledge is only acquired through study with the scholars, good character is acquired by struggling to attain it at the hands of the knowers of Allah. [F: Imam Muhammad `Ali Al-Tahanawi, who is not related to the author, cautioned inKashshaf Istilahat al-Funun that: "When a seeker (murid) thinks that he has found a spiritual guide, it is incumbent upon him to be cautious and exert his utmost effort in finding out whether the guide is fit to be a Shaykh or not. Most seekers were misguided and perished in this area (f: by following would-be guides); rather, most of humanity has been led astray and perished by following misguided leaders. The proper way, then, is to carefully examine whether the spiritual guide is uprightly adhering to the Sacred Law (Shari`ah), the (f: principles of the) spiritual way (tariqa) and the higher realities (haqiqa). If he is an innovator, this can be known by what [learned] people say about him, and by the conduct of those who follow and love him without correcting him. If the seeker finds out that the scholars of the time are not critical of this spiritual guide, and that some scholars and notables, young or old, take him as a guide and turn to him in their search for the spiritual way and higher realities, then he will know that such a spiritual guide is worthy of being followed..." (Kashshaf Istilahat al-Funun, 1: 1050)]
The Importance of Good Character
Good character is an attribute of the Master of the Messengers, and the best of the works of the veracious (siddiqin), and is in reality half of religion, the fruits of the spiritual struggles of the god-fearing, and the efforts of the worshippers. Lowly character is a killing poison, a deadly destroyer, a humiliating abaser, clear lowliness, and filth that distances one from the sanctuary of the Lord of the worlds. It makes the one characterized by it of the Satans, and it is the open door to the burning fire of Allah, that "Leaps up over the hearts (of men),"(Qur'an, 104: 7) as good character is the open door to the bounties of the Gardens and proximity to the Merciful. Lowly character is a sickness of the heart and a disease of the lower self. It is a sickness that endangers the ever-lasting life. Thus, it is necessary to pay utmost attention to it, even more than outward sickness.
Character traits are attributes of the self by which it leans to one of either beauty or ugliness. Complete outward beauty is not possible through the beauty of the eyes alone, without the nose, mouth, and cheeks; rather, it is necessary that all these be beautiful. Similarly, inward beauty needs four essential elements for good character to be complete through an appropriate balance and temperance of these elements. These elements are knowledge, anger, passion, and justice between the other three elements.
Knowledge
As for the attribute of knowledge, its good and uprightness lies in its ability to comprehend the difference between truthfulness and lying in speech, between truth and falsehood in belief, between the good and evil in actions. If this attribute of knowledge is made upright, then its fruits are wisdom, which is at the root of good character. Allah said of wisdom, "And he unto whom wisdom is given, he truly has received abundant good" (Qur'an, 2: 269), and it is what the Prophet (Allah bless him and give him peace) meant by deep understanding (fiqh) when he said, "Whoever Allah wishes well for, He gives deep understanding (fiqh) of religion." [Bukhari & Muslim]
Anger
As for the attribute of anger, its good lies in its suppression and expression being according to the dictates of wisdom.
Passion
Likewise, the good and uprightness of passion lies in its being under the indications of wisdom; that is, the indications of the intellect and Sacred Law.
Know, then, that those whom laziness has overcome find it difficult to carry out spiritual struggle, discipline, purify the self, and refine their character. They wrongly believe that because natures do not undergo change, it is not possible to change character traits. If this were the case, then counsels, admonitions, and discipline would have been of no use. How can it be impossible to change the behavior of humans, when it is evidently obvious that it is possible to change the behavior of animals such eagles, dogs, and horses by training?
In reality, those who deny that character traits may be changed have confused changing traits with removing them. What is not possible is the second. If one sought to completely remove all traces of anger and passion, it would not be possible. However, it is possible to control and direct them through spiritual struggle and discipline, which we have been commanded to do, and these are the means of our salvation and the path to reach Allah. At the same time, dispositions vary. Some are quick to change, others slow.
How can it be desirable to uproot passion and anger completely when without anger, jihad would not be possible? How could that be a goal if the Prophets (Allah bless them and give them peace) were characterized by them? For our Prophet (Allah bless him and give him peace) said, "I am a human, and I get angry as humans do." Similarly, if someone spoke in his presence about a disliked matter, he would get angry until his cheeks were red. However, he would not speak other than the truth, so his anger would not make him leave the truth. Allah Most High said, "Those who control their anger and are forgiving towards people; Allah loves the good." (Qur'an, 3: 134) Allah did not say, "Those bereft of anger." Anger and passion are to be returned to a balanced state, such that they neither overcome nor master the intellect. Rather, the Sacred Law and intellect are to be the standards and masters over anger and passion. This is clearly possible, and is what is meant by changing character traits, so understand [oh reader].[1]
How to Achieve Balance
This balanced state is reached in two ways: firstly, by divine generosity and sound natural predisposition, such that one is born with a high intellect and good character, and with their passion and anger in balance. This is the case of the Prophets (Allah bless them and give them peace)...
The other way to attain these noble traits is by spiritual struggle and discipline, namely, to make oneself perform the actions that a desired trait entails. These traits are then gradually acquired by becoming used to those actions, as well as by keeping the company of those who already posses these traits.
One who wishes to become generous, for example, should force himself (yatakallaf) to act as a generous person would, by spending money. Then one consistently struggles with one's self by giving until it becomes naturally easy to give, and one becomes generous by nature. Likewise, one who wishes to become characterized by humility (tawadu`) after arrogance (kibr) was preponderant, should force himself to perform the actions of the humble for a while, struggling with his lower self, until it becomes a character trait, and these actions become easy. All traits that are praiseworthy in the Sacred Law may be attained by this means.
Keeping the company of perfected spiritual guides and avoiding the company of those with blameworthy traits has a strong effect, for dispositions (tiba`) can acquire good traits through company as it can acquire bad traits.[2] Moreover, for many people a Shaykh's reminders and reprimands may achieve what mere determination and spiritual may not. It may be that a student may leave the mire of lowly traits by the reminders and reprimands of his Shaykh far more quickly than by his determination and spiritual will alone. [3]
If the self finds pleasure from habit and its habitual company in the worthless and inclines to them, then how can it not find pleasure in the worthwhile if it is returned to it for a period and made to remain attached to it while mixing with the righteous and keeping their company, while avoiding worthless company? In reality, the self's inclination towards despicable things is contrary to its natural disposition and akin to an inclination to eat mud. As for its inclining to wisdom, the love and knowledge of Allah and His worship, it is like its inclination to food and drink. It is a result of the natural disposition of the heart, for the heart is a lordly matter.[4] Thus, the self's inclining to its passions is alien to it, and foreign to its disposition.
The food of hearts is wisdom, knowledge of Allah, and love of Him. Its turning away from its natural disposition is the result of sicknesses that afflict it, as when a sickness afflicts a person's stomach, causing him not to desire food or drink though they are the means for his survival. Thus, every heart that inclines to love of other than Allah has a sickness to the extent of its inclining. The only exception is if it loved that thing as a means to the love of Allah and His religion. This is subtle, however, and only known by those of spiritual insight. The opinion of the one afflicted is of little consequence in this, unless confirmed by his spiritual guide.
It has become clear, then, that it is certainly possible to acquire good character traits by spiritual discipline, which is forcing oneself to perform certain actions until they become a habit. This is a result of the wondrous relationship between the heart and limbs, the self and the body. Every attribute that appears in the heart leaves traces on the limbs, until they do not move except in accordance with it. And every action of the limbs can leave traces in the heart, so the relationship is circular.
The one who wants to become a legal scholar of deep understanding (faqih al-nafs) needs to undertake the works of such scholars, namely repeated study of legal texts and keeping the company of jurists, until he is characterized by legal understanding, and thus becomes such a jurist. Likewise, the one who seeks to purify his self, perfect it and adorn it with noble traits and good works has no way to achieve this except in the same manner. Just as the student of law cannot become a jurist by a night's study or reading, the one seeking to purify his self cannot achieve it by a night's worship or be debarred from it by a day's disobedience. However, a day's remissness could lead to another until, little by little, the self becomes accustomed to remissness and leaves its striving.
Thus, good character traits may be present in some cases by natural disposition and nature. More commonly, however, they need to be acquired by making oneself used to performing good works, by observing those of good works and keeping their company. These are the worthy associates and brethren in godliness, for natures acquire both good and bad from the company one keeps. The one for whom all three means[5] are present is in a highly noble state, while the one with a lowly disposition who has bad companions whom he learns from, until the means to bad deeds become easy for him, is extremely far from Allah. Between these two stations are those with varying acquisition of these means, each with a station of closeness or distance depending on their state and situation. "And whoso doeth good an atom's weight will see it then, and whoso doeth ill an atom's weight will see it then." (Qur'an, 99: 7-8) "We wronged them not, but they did wrong themselves." (Qur'an, 2: 57)
Know too that at the root of good character is humility (tawadu`)[6] and making one's intention sincere to Allah. The root of lowly character is arrogance (kibr)[7] and thinking highly of oneself.[8] Whoever is free from these has been saved from all ill. Whoever is humble for the sake of Allah is raised by Allah, and is shielded from the sicknesses of the lower self, and Allah knows best.
Whoever seeks more details on how to cure the sicknesses of the heart should read Imam al-Ghazali's (may Allah have mercy on him)Ihya.[9] In this chapter, we have mentioned only the necessary minimum hadiths warning against lowly character and encouraging good character. Whoever seeks more comprehensive coverage should check more detailed hadith collections, such as Imam al-Mundhiri's (may Allah have mercy on him) al-Targhib wa al-Tarhib.[10]
The basis of this entire chapter is the words of Allah Most High, "He is indeed successful who purifies it, and he is indeed a failure who stunts it." (Qur'an, 91: 9-10)[11]
It is indeed strange how many neither direct themselves toward eternal success nor seek it, being content instead with failure and loss. O Allah, guide us to the best of character and works, for none guides to the best of them except You. And there is no ability or power except through You, and no recourse or safety from You except in You. [End of the quote from Imam Zafar.]

And Allah knows best.
Wassalam,
Faraz Rabbani

تنوير الحوالك [ جزء 1 - صفحة 212 ]
وقال الباجي جمع له صلى الله عليه وسلم الخير في لفظ واحد لأن الغضب يفسد كثيرا من الدين والدنيا لما يصدر عنه من قول وفعل قال ومعنى لا تغضب لا تمض ما يحملك غضبك عليه وكف عنه وأما نفس الغضب فلا يملك الإنسان دفعه وإنما يدفع ما يدعوه إليه قال وإنما أراد صلى الله عليه وسلم منعه من الغضب في معاني دنياه ومعاملته

عمدة القاري [ جزء 22 - صفحة 164 ]
قوله أن رجلا قيل إنه جارية بالجيم ابن قدامة أخرجه أحمد وابن حبان والطبراني من حديثه مبهما ومفسرا ويحتمل غيره قوله لا تغضب إنما قال لا تغضب لأنه كان مكاشفا بأوضاع الخلق فيأمرهم بما هو الأولى بهم ولعل الرجل كان غضوبا فوصاه بتركه وقال البيضاوي لعله لما رأى أن جميع المفاسد التي تعرض للإنسان إنما هي من شهوته وغضبه والشهوة مكسورة بالنسبة إلى ما يقتضيه الغضب فلما سأله الرجل الإرشاد إلى ما يتوسل به إلى التحرز عن القبائح وعن الغضب الذي هو أعظم ضررا وأكثر وزرا وأنه إذا ملكها كان قهر أقوى أعدائه أمره بها وقال الخطابي معنى لا تغضب لا تتعرض لأسباب الغضب وللأمور التي تجلب الغضب إذ نفس الغضب مطبوع في الإنسان لا يمكن إخراجه من جبلته أو معناه لا تفعل ما يأمرك به الغضب ويخملك

إحياء علوم الدين [ جزء 3 - صفحة 176 ]
بيان فضيلة الحلم
اعلم أن الحلم أفضل من كظم الغيظ لأن كظم الغيظ عبارة عن التحلم أي تكلف الحلم ولا يحتاج إلى كظم الغيظ إلا من هاج غيظه ويحتاج فيه إلى مجاهدة شديدة ولكن إذا تعود ذلك مدة صار ذلك اعتيادا فلا يهيج الغيظ وإن هاج فلا يكون في كظمه تعب وهو الحلم الطبيعي وهو دلالة كمال العقل واستيلائه وانكسار قوة الغضب وخضوعها للعقل ولكن ابتداؤه التحلم وكظم الغيظ تكلفا

جامع العلوم والحكم [ جزء 1 - صفحة 145 ]
فقوله صلى الله عليه وسلم لمن استوصاه لا تغضب يحتمل أمرين أحدهما أن يكون مراده الأمر بالأسباب التي توجب حسن الخلق من الكرم والسخاء والحلم والحياء والتواضع والاحتمال وكف الأذى والصفح والعفو وكظم الغيظ والطلاقة والبشر ونحو ذلك من الأخلاق الجميلة فإن النفس إذا تخلقت بهذه الأخلاق وصارت لها عادة أوجب لها ذلك دفع الغضب عند حصول أسبابه والثاني أن يكون المراد لا تعمل بمقتضى الغضب إذا حصل لك بل جاهد نفسك على ترك تنفيذه والعمل بما يأمر به فإن الغضب إذا ملك شيئا من بني آدم كان الآمر والناهي له

العهود المحمدية [ جزء 1 - صفحة 398 ]
- ( أخذ علينا العهد العام من رسول الله صلى الله عليه وسلم ) أن لا نتهاون بترك رياضة نفوسنا أبدا هروبا من وقوعها في سرعة الغضب بغير حق حمية جاهلية . فيتعين على كل من ولاه الله تعالى ولاية أن يروض نفسه على يد شيخ ناصح وليصير سداه ولحمته الحلم على رعيته إلا في مواضع أمره الشارع فيها بعدم الحلم وكإقامته الحدود الشرعية على أربابها ونحو ذلك فمن راض نفسه كما ذكرنا قل غضبه على زوجته وصاحبه وصار لا يغضب إلا إذا انتهكت حرمات الله عز وجل لا غير وقد درجت الأئمة وجميع مشايخ الصوفية على العمل على عدم الغضب جهدهم فإن الغضب بئس الصفة لا سيما في حق من كثر دعائه إلى الله تعالى فإن حكم غضبه على تلامذته حكم غضب راعي الغنم إذا غضب على غنمه من شدة شتاتهم وتركهم في البرية للذئب والسبع بعد أن كان تعب فيهم من حين كانوا يرضعون اللبن وذلك معدود بيقين من سخافة العقل . فاسلك يا أخي على يد شيخ ناصح يخرجك عن رعونات النفوس ويلطف كثائفك حتى تكاد تلحق بالملائكة لتصير تتحمل من رعيتك جميع الصفات المخالفة لأغراضك ولا تتأثر والله يتولى هداك . وقد روى البخاري : أن رجلا قال للنبي صلى الله عليه وسلم : أوصني . قال : لا تغضب . فردد مرارا قال : لا تغضب

قال أبو عبد الرحمن السلمي في أداب الصحبة [ جزء 1 - صفحة 76 ]
ومن آدابها احتمال الأذى وقلة الغضب وبسط الشفقة والرحمة وطيب الكلام وذلك
86 - لقول النبي صلى الله عليه وعلى آله وسلم حين قال له رجل عظنى وأوجز فقال لا تغضب