ANGRY AND essentially IN ISLAM
By The
Khumais as-Sa'id
DEFINITION OF ANGRY (الغضب)
A. In English
Angry (الغضب) is a language has several meanings, among them:
1. السخط (anger) or عدم الرضى بالشيء (not pleased with anything). We say: غضب عليه غضبا ومغضبة, namely hate or pleasure, غضب له that he did not hate or pleasure in something by it.
2. العض على الشيء (bite something). We say: غضبت الخيل على اللجم, namely bite.
3. العبوس (gloom). We say: ناقة غضوب وامرأة غضوب is mope advance.
4. ورم ماحول الشيء (swelling around something). We say: غضبت عينه, namely his eyes swollen, غضبت ie swelling around it.
5. الكدر في المعاشرة والخلق (bad in the mix and morals). We say: هذا غضابي, which is bad in and hang out with her morals.
6. Shield of camel leather used in warfare. الغضبة, the hard skin of a goat when tanned. [1]
B. In terms
By the term, namely a change in self الغضب or emotions brought about by force and resentment for the sake of eliminating rumble in the chest, and the greatest of the upset is الغيظ, until they say in the definition: "extreme anger." [2]
SIGNS OF ANGER AND essentially IN ISLAM
A. Signs of anger that seems
Angered Zahir has signs that show, and signs that can be seen with them:
1. tendons and muscle spasms accompanied by blushing and eyes.
2. sullen face (grim) and forehead puckered.
3. Hostilities with others through word of mouth, hands, feet, or a similar one.
4. Reply to the enemy with the penalty more severe with him or her, without thinking of the consequences are fatal, and so on.
B. Nature of Anger
In Islam, angry divided, angry and upset commendable despicable.
1. Anger is commendable, that if done in self-defense, honor, wealth, religion, general rights or help people who dizhalimi.
This is confirmed by the proposition that many, including:
a. Indeed Allaah created man to be a caliph in the earth, as in his words:
وإذ قال ربك للملائكة إني جاعل في الأرض خليفة
"Remember when your Lord said to the angels: 'Behold, I am about to make a vicegerent on earth.'" [Al-Baqarah / 2: 30]
In order to perform this task, man was created consists of three elements; spirit, mind and body. Allaah has determined that He made the human body to serve the soul, and make it in good condition to serve the human spirit during life on earth, then Allaah created her two strengths:
First, the power of lust, his job is to bring to each what is useful for the body and give him food.
Second, the strength of anger, his job was to reject any harm what's body and destroy it.
Similarly Allaah created her limbs and parts to serve every force of lust and anger. Allaah also created a sense that an adviser to him and giving direction to the soul, and when the power of lust and anger skew of reasonable limits, the sense will advise and direct the soul on the importance of taking a clear and unequivocal position with power incline The order balance and perfection will come back to the body. Allaah knows that sense can sometimes be exposed to what prevented him from receiving advice for a reason or another, then Allaah lowered him a system which is reflected in His Book and the Sunnah of His Prophet sallallaahu 'alaihi wa sallam which will illuminate the way, to show the truth, maintaining balance and perfection of the whole human aspects which are arranged with him that he remained a normal person, straight that no deficiencies or irregularities at him. Excerpted from the book Jaami'ul Bayaan.
Thus, angry created in man against every thing blocking, as well as maintain the honor and sanctity.
b. Verily Allah Almighty has praised the Companions of the Prophet sallallaahu 'alaihi wa sallam that they are the people who loudly and firmly to the infidels, with his word:
محمد رسول الله والذين معه أشداء على الكفار
"Muhammad is the Messenger of Allah and those with him are hard against the unbelievers." [Al-Fat-h / 48: 29]
Hard against the disbelievers does not happen, but because of jealousy and anger, they are not angry with what Allah Subhanahu wa Ta'ala preach about them, but they are angry because Allaah, as his word:
للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلا من الله ورضوانا وينصرون الله ورسوله أولئك هم الصادقون)8(والذين تبوءوا الدار والإيمان من قبلهم يحبون من هاجر إليهم ولا يجدون في صدورهم حاجة مما أوتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة ومن يوق شح نفسه فأولئك هم المفلحون
"(Also) for fuqara who emigrated were expelled from their homes and their property (for) seeking bounty from Allah and keridhaan- (His) and they helped Allah and His Messenger, they are the ones that really. And people who have occupied the city of Medina and have faith (Ansar) before (arrival) they (immigrants), they love those who emigrate to them. And they do not keep their hearts desire to anything given to them (the Emigrants ), and they put (the Emigrants) on themselves. Even if they need (what they give it). And who kept from her parsimony, they are the lucky ones. "[Al-Hashr / 59 : 8-9]
Ibn Jarir rahimahullah said, "The purpose of the verse:
محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم that Muhammad the Prophet sallallaahu 'alaihi wa sallam and his followers of the companions who live with him in this religion, they are hard against the unbelievers, they firmly to their hearts, and their mercy towards people -the infidel very little. "
c. Allah Almighty has mentioned that in the nature of a selected group of people to protect the religion of Allaah and established him in this world after confronted by people who are confronting their glory against the infidels, as his word:
يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين
"O ye who believe! Whoever among you who fell away from his religion, then one day God will bring a people whom He will love them and they love Him, that being gentle to the believers, the tough against infidels. " [Al-Maaidah / 5: 54]
Ibn Jarir rahimahullah said: "The meaning of paragraph أعزة على الكافرين is hard and firm against them. From the words of a person, that person has memuliakanku indeed, if he revealed his glory from him, and showed unkindness and firmness. "
d. Allah the Exalted says:
يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصير
"O Prophet, strive (against) unbelievers and the Hypocrites, and be firm against them. Their place is Hell. And that is the worst of the place back." [At-Tawbah / 9: 73]
It is known that the firmness against them arising out of anger to those caused by disbelief and hypocrisy that result in barriers to the religion of Allaah and expects the religion becomes distorted.
e. In the nature of the Prophet sallallaahu 'alaihi wa sallam explained:
((ما خير رسول الله صلى الله عليه وسلم بين أمرين إلا أخذ أيسرهما ما لم يكن إثما, فإن كان إثما كان أبعد الناس منه, وما انتقم رسول الله صلى الله عليه وسلم لنفسه إلا أن تنتهك حرمة الله فينتقم لله بها))
"It is not the Prophet sallallaahu 'alaihi wa sallam faced with two choices, but he chose the easiest of the two for not a sin, but if something is a sin, he is the most away from him, and he does not reply because his honor except Allah Subhanahu wa Ta'ala is violated, then he is angry about that. "[3]
2. Anger despicable is upset in retaliation for his own sake, so that meant here. Against disapproval angry like this a lot of news and history that comes about, namely:
a. Hadeeth of Abu Hurayrah radi anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
((ليس الشديد بالصرعة, إنما الشديد الذي يملك نفسه عند الغضب))
"The strong is not to wrestle, but the strong man is the one who is able to control himself when angry." [4]
b. Hadith of 'Adi ibn Thabit radi anhu.
عن عدي بن ثابت, حدثنا سليمان بن صرد قال: استب رجلان عند النبي صلى الله عليه وسلم ونحن عنده جلوس, وأحدهما يسب صاحبه مغضبا قد احمر وجهه, فقال النبي صلى الله عليه وسلم: ((إني لأعلم كلمة لو قالها لذهب عنه ما يجد! لو قال: أعوذ بالله من الشيطان الرجيم)) فقالوا للرجل: ألا تسمع ما يقول النبي صلى الله عليه وسلم? قال: إني لست بمجنون))
"From 'Adi ibn Thabit, has related to us Sulaiman bin Shurad, he said," There are two people who berate each other in front of the Prophet sallallaahu' alaihi wa sallam, while we sat around him, one of the two others while angry-lash angry with flushed face. "Then the Prophet said: 'Indeed I know of a sentence, if he say then what he found (anger) that will be lost, ie when he said:" أعوذ بالله من الشيطان الرجيم (I seek refuge in Allah from the temptation of Satan accursed). "They said to the people: 'Do you not listen to the words of the Prophet sallallaahu' alaihi wa sallam? 'He said:' Surely I'm not crazy. '" [5]
c. Hadeeth of Abu Hurayrah radi anhu.
عن أبي هريرة أن رجلا قال للنبي صلى الله عليه وسلم أوصني. قال ((لا تغضب)) فردد مرارا, قال: لا تغضب
"From Abu Hurayrah radi anhu that someone said to the Prophet sallallaahu 'alaihi wa sallam:' Give me advice. 'He said:' Do not be angry." The man repeated his request several times, he kept saying: 'Do not be angry.' "[6]
When 'Umar radi anhu delivering the sermon, he said in his speech:
((أفلح منكم من حفظ من الطمع, والهوى, والغضب))
"People who are fortunate among you are those who awake from greed, lust and anger."
It is said to 'Abdullah Ibn al-Mubarak, "Inform us thoroughly in one sentence about good morals." So he said, "Leave the anger," is the essence of anger in Islam.
Indeed Sheikh Mahfuz has summarized the essence of anger in a way that is convenient and easy to be understood by quoting a history of Imam al-Ghazali in his book al-Ihyaa ', he (al-Ghazali) says that:
Anger is composed of three levels, namely:
1. Depth of fairness, namely anger aimed to defend themselves, religion, honor, wealth, which defends the rights of the public and help people who dizhalimi. Due to the conditions that anger created, it was created for a fundamental policy as a consequence of tabi'at beings and meet the rules of society. Because actually competing in this competition in life and fulfill their needs led to a strong defense of self, religion, wealth, honor, and general rights. Were it not for it, then this earth will be destroyed by the outbreak of chaos and undermine human systems. Therefore he who is not angry because her then he will face death in the face of this earth, or he will face the insults of others with a variety of insults like animals that are not angry for her. And whosoever was not angry because of his religion, then the real goal is taqlid is so strong in every what is seen and considered good, then he will move from one religion to another in causing blind taqlid. And he who does not get angry for the sake of his honor, he did not feel jealous of the women were (his wife), will bercampuraduknya offspring (nasab), spread abomination among the people, so that people would be like to fuck female animals without any jealousy and looked will lower it.
And he who does not get angry for the sake of his property, then he will not survive the spoils of others against his property, so he became poor and destitute, and seize property if the action has spread lumpuhlah system will work, even economic transactions will be paralyzed, factory -Factory will be closed, the farm will be destroyed, and people will lean on the spoils of others. It is an evil and disaster in the near future and the future.
And whosoever will not be jealous general rights and help people who dizhalimi then indeed he has strayed from tabi'at which Allaah has created man upon it.
In the same way, Imam Shafi'i rahimahullah said: "Whoever made angry, but he was not angry, then he is an ass." That has tabi'at foolish, and embarrassment disappear, in this case the Imam ash-Shafi 'I hinted to the word of Allah, the Exalted:
ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين
"If God does not reject (malignancy) some people with some others, certainly corrupted the earth. But God has a gift (which is poured) over the universe." [Al-Baqarah / 2: 251]
2. Levels of neglect, namely anger under reasonable limits by weakening the anger in human beings, or disappear altogether from him. This condition is insulted by reason or religion, because anyone who is not angry for the sake of himself, religion, honor, property, or the public good, then he is a coward, he does not walk on the decrees of God to His creatures. In such cases there is a great danger that threatens the community, because it will cause chaos on every order of life as you already know.
3. Depth exaggerated, namely anger that goes beyond the boundaries of fairness, reason and religion. Anger was walking quickly over the evil that would eventually lead to the destruction of the direction he did not know, and perhaps anger dragged to a case that in the end he did a great sin and spread of a variety of destruction.
It is already known that the anger in such conditions it is reprehensible, both in mind and religion. The different levels of censure against him in accordance with the difference in strength or weakness of its consequences, each time the danger is greater then the anger will be stronger and will reproach him even more. Excerpted from the book Hidaayatul Mustarsyidiin.
[Copied from the Book Mawaaqif Ghadhiba fiihan sallallaahu alaihi wa Sallam Nabiyyu Writer Khumais as-Sa'id, Title in Indonesian Lessons Learned From the fury of the Prophet sallallaahu 'alaihi wa sallam Beni Translators Sarbeni, Ibn Kathir Publisher Reader Bogor, Sha'ban 1426 First Edition H - September 2005 M]
_______
Footnote
[1]. Lisaanul 'Arabic (II / 648-651) and al-Mu'jamul Wasiith (II / 654).
[2]. Al-Ihyaa '(III / 247) of al-Ghazali and at-Ta'riifaat (no. 162) works of ar-Jurjani.
[3]. HR. Al-Bukhari book of al-Manaaqib, chapter Shifatun Prophet sallallaahu 'alaihi wa sallam (Fat-hul Baari VI / 702, no. 3560).
[4]. HR. Al-Bukhari book of al-Adab, chapter al-Hadzru terminal Ghadhab (Fat-hul Baari X / 635, no. 6114).
[5]. HR. Al-Bukhari book of al-Adab, chapter al-Hadru terminal atharu (Fat-hul Baari X / 635, no. 6115).
[6]. HR. Al-Bukhari book of al-Adab, chapter al-Hadru atharu terminal (no. 6116), and anyone who wants to add some more knowledge about the definition angry and limitations, and also what is referred to in the hadiths, then please reviewing the book Fat-hul Baari (X / 635-638).
By The
Khumais as-Sa'id
DEFINITION OF ANGRY (الغضب)
A. In English
Angry (الغضب) is a language has several meanings, among them:
1. السخط (anger) or عدم الرضى بالشيء (not pleased with anything). We say: غضب عليه غضبا ومغضبة, namely hate or pleasure, غضب له that he did not hate or pleasure in something by it.
2. العض على الشيء (bite something). We say: غضبت الخيل على اللجم, namely bite.
3. العبوس (gloom). We say: ناقة غضوب وامرأة غضوب is mope advance.
4. ورم ماحول الشيء (swelling around something). We say: غضبت عينه, namely his eyes swollen, غضبت ie swelling around it.
5. الكدر في المعاشرة والخلق (bad in the mix and morals). We say: هذا غضابي, which is bad in and hang out with her morals.
6. Shield of camel leather used in warfare. الغضبة, the hard skin of a goat when tanned. [1]
B. In terms
By the term, namely a change in self الغضب or emotions brought about by force and resentment for the sake of eliminating rumble in the chest, and the greatest of the upset is الغيظ, until they say in the definition: "extreme anger." [2]
SIGNS OF ANGER AND essentially IN ISLAM
A. Signs of anger that seems
Angered Zahir has signs that show, and signs that can be seen with them:
1. tendons and muscle spasms accompanied by blushing and eyes.
2. sullen face (grim) and forehead puckered.
3. Hostilities with others through word of mouth, hands, feet, or a similar one.
4. Reply to the enemy with the penalty more severe with him or her, without thinking of the consequences are fatal, and so on.
B. Nature of Anger
In Islam, angry divided, angry and upset commendable despicable.
1. Anger is commendable, that if done in self-defense, honor, wealth, religion, general rights or help people who dizhalimi.
This is confirmed by the proposition that many, including:
a. Indeed Allaah created man to be a caliph in the earth, as in his words:
وإذ قال ربك للملائكة إني جاعل في الأرض خليفة
"Remember when your Lord said to the angels: 'Behold, I am about to make a vicegerent on earth.'" [Al-Baqarah / 2: 30]
In order to perform this task, man was created consists of three elements; spirit, mind and body. Allaah has determined that He made the human body to serve the soul, and make it in good condition to serve the human spirit during life on earth, then Allaah created her two strengths:
First, the power of lust, his job is to bring to each what is useful for the body and give him food.
Second, the strength of anger, his job was to reject any harm what's body and destroy it.
Similarly Allaah created her limbs and parts to serve every force of lust and anger. Allaah also created a sense that an adviser to him and giving direction to the soul, and when the power of lust and anger skew of reasonable limits, the sense will advise and direct the soul on the importance of taking a clear and unequivocal position with power incline The order balance and perfection will come back to the body. Allaah knows that sense can sometimes be exposed to what prevented him from receiving advice for a reason or another, then Allaah lowered him a system which is reflected in His Book and the Sunnah of His Prophet sallallaahu 'alaihi wa sallam which will illuminate the way, to show the truth, maintaining balance and perfection of the whole human aspects which are arranged with him that he remained a normal person, straight that no deficiencies or irregularities at him. Excerpted from the book Jaami'ul Bayaan.
Thus, angry created in man against every thing blocking, as well as maintain the honor and sanctity.
b. Verily Allah Almighty has praised the Companions of the Prophet sallallaahu 'alaihi wa sallam that they are the people who loudly and firmly to the infidels, with his word:
محمد رسول الله والذين معه أشداء على الكفار
"Muhammad is the Messenger of Allah and those with him are hard against the unbelievers." [Al-Fat-h / 48: 29]
Hard against the disbelievers does not happen, but because of jealousy and anger, they are not angry with what Allah Subhanahu wa Ta'ala preach about them, but they are angry because Allaah, as his word:
للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلا من الله ورضوانا وينصرون الله ورسوله أولئك هم الصادقون)8(والذين تبوءوا الدار والإيمان من قبلهم يحبون من هاجر إليهم ولا يجدون في صدورهم حاجة مما أوتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة ومن يوق شح نفسه فأولئك هم المفلحون
"(Also) for fuqara who emigrated were expelled from their homes and their property (for) seeking bounty from Allah and keridhaan- (His) and they helped Allah and His Messenger, they are the ones that really. And people who have occupied the city of Medina and have faith (Ansar) before (arrival) they (immigrants), they love those who emigrate to them. And they do not keep their hearts desire to anything given to them (the Emigrants ), and they put (the Emigrants) on themselves. Even if they need (what they give it). And who kept from her parsimony, they are the lucky ones. "[Al-Hashr / 59 : 8-9]
Ibn Jarir rahimahullah said, "The purpose of the verse:
محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم that Muhammad the Prophet sallallaahu 'alaihi wa sallam and his followers of the companions who live with him in this religion, they are hard against the unbelievers, they firmly to their hearts, and their mercy towards people -the infidel very little. "
c. Allah Almighty has mentioned that in the nature of a selected group of people to protect the religion of Allaah and established him in this world after confronted by people who are confronting their glory against the infidels, as his word:
يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين
"O ye who believe! Whoever among you who fell away from his religion, then one day God will bring a people whom He will love them and they love Him, that being gentle to the believers, the tough against infidels. " [Al-Maaidah / 5: 54]
Ibn Jarir rahimahullah said: "The meaning of paragraph أعزة على الكافرين is hard and firm against them. From the words of a person, that person has memuliakanku indeed, if he revealed his glory from him, and showed unkindness and firmness. "
d. Allah the Exalted says:
يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصير
"O Prophet, strive (against) unbelievers and the Hypocrites, and be firm against them. Their place is Hell. And that is the worst of the place back." [At-Tawbah / 9: 73]
It is known that the firmness against them arising out of anger to those caused by disbelief and hypocrisy that result in barriers to the religion of Allaah and expects the religion becomes distorted.
e. In the nature of the Prophet sallallaahu 'alaihi wa sallam explained:
((ما خير رسول الله صلى الله عليه وسلم بين أمرين إلا أخذ أيسرهما ما لم يكن إثما, فإن كان إثما كان أبعد الناس منه, وما انتقم رسول الله صلى الله عليه وسلم لنفسه إلا أن تنتهك حرمة الله فينتقم لله بها))
"It is not the Prophet sallallaahu 'alaihi wa sallam faced with two choices, but he chose the easiest of the two for not a sin, but if something is a sin, he is the most away from him, and he does not reply because his honor except Allah Subhanahu wa Ta'ala is violated, then he is angry about that. "[3]
2. Anger despicable is upset in retaliation for his own sake, so that meant here. Against disapproval angry like this a lot of news and history that comes about, namely:
a. Hadeeth of Abu Hurayrah radi anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
((ليس الشديد بالصرعة, إنما الشديد الذي يملك نفسه عند الغضب))
"The strong is not to wrestle, but the strong man is the one who is able to control himself when angry." [4]
b. Hadith of 'Adi ibn Thabit radi anhu.
عن عدي بن ثابت, حدثنا سليمان بن صرد قال: استب رجلان عند النبي صلى الله عليه وسلم ونحن عنده جلوس, وأحدهما يسب صاحبه مغضبا قد احمر وجهه, فقال النبي صلى الله عليه وسلم: ((إني لأعلم كلمة لو قالها لذهب عنه ما يجد! لو قال: أعوذ بالله من الشيطان الرجيم)) فقالوا للرجل: ألا تسمع ما يقول النبي صلى الله عليه وسلم? قال: إني لست بمجنون))
"From 'Adi ibn Thabit, has related to us Sulaiman bin Shurad, he said," There are two people who berate each other in front of the Prophet sallallaahu' alaihi wa sallam, while we sat around him, one of the two others while angry-lash angry with flushed face. "Then the Prophet said: 'Indeed I know of a sentence, if he say then what he found (anger) that will be lost, ie when he said:" أعوذ بالله من الشيطان الرجيم (I seek refuge in Allah from the temptation of Satan accursed). "They said to the people: 'Do you not listen to the words of the Prophet sallallaahu' alaihi wa sallam? 'He said:' Surely I'm not crazy. '" [5]
c. Hadeeth of Abu Hurayrah radi anhu.
عن أبي هريرة أن رجلا قال للنبي صلى الله عليه وسلم أوصني. قال ((لا تغضب)) فردد مرارا, قال: لا تغضب
"From Abu Hurayrah radi anhu that someone said to the Prophet sallallaahu 'alaihi wa sallam:' Give me advice. 'He said:' Do not be angry." The man repeated his request several times, he kept saying: 'Do not be angry.' "[6]
When 'Umar radi anhu delivering the sermon, he said in his speech:
((أفلح منكم من حفظ من الطمع, والهوى, والغضب))
"People who are fortunate among you are those who awake from greed, lust and anger."
It is said to 'Abdullah Ibn al-Mubarak, "Inform us thoroughly in one sentence about good morals." So he said, "Leave the anger," is the essence of anger in Islam.
Indeed Sheikh Mahfuz has summarized the essence of anger in a way that is convenient and easy to be understood by quoting a history of Imam al-Ghazali in his book al-Ihyaa ', he (al-Ghazali) says that:
Anger is composed of three levels, namely:
1. Depth of fairness, namely anger aimed to defend themselves, religion, honor, wealth, which defends the rights of the public and help people who dizhalimi. Due to the conditions that anger created, it was created for a fundamental policy as a consequence of tabi'at beings and meet the rules of society. Because actually competing in this competition in life and fulfill their needs led to a strong defense of self, religion, wealth, honor, and general rights. Were it not for it, then this earth will be destroyed by the outbreak of chaos and undermine human systems. Therefore he who is not angry because her then he will face death in the face of this earth, or he will face the insults of others with a variety of insults like animals that are not angry for her. And whosoever was not angry because of his religion, then the real goal is taqlid is so strong in every what is seen and considered good, then he will move from one religion to another in causing blind taqlid. And he who does not get angry for the sake of his honor, he did not feel jealous of the women were (his wife), will bercampuraduknya offspring (nasab), spread abomination among the people, so that people would be like to fuck female animals without any jealousy and looked will lower it.
And he who does not get angry for the sake of his property, then he will not survive the spoils of others against his property, so he became poor and destitute, and seize property if the action has spread lumpuhlah system will work, even economic transactions will be paralyzed, factory -Factory will be closed, the farm will be destroyed, and people will lean on the spoils of others. It is an evil and disaster in the near future and the future.
And whosoever will not be jealous general rights and help people who dizhalimi then indeed he has strayed from tabi'at which Allaah has created man upon it.
In the same way, Imam Shafi'i rahimahullah said: "Whoever made angry, but he was not angry, then he is an ass." That has tabi'at foolish, and embarrassment disappear, in this case the Imam ash-Shafi 'I hinted to the word of Allah, the Exalted:
ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض ولكن الله ذو فضل على العالمين
"If God does not reject (malignancy) some people with some others, certainly corrupted the earth. But God has a gift (which is poured) over the universe." [Al-Baqarah / 2: 251]
2. Levels of neglect, namely anger under reasonable limits by weakening the anger in human beings, or disappear altogether from him. This condition is insulted by reason or religion, because anyone who is not angry for the sake of himself, religion, honor, property, or the public good, then he is a coward, he does not walk on the decrees of God to His creatures. In such cases there is a great danger that threatens the community, because it will cause chaos on every order of life as you already know.
3. Depth exaggerated, namely anger that goes beyond the boundaries of fairness, reason and religion. Anger was walking quickly over the evil that would eventually lead to the destruction of the direction he did not know, and perhaps anger dragged to a case that in the end he did a great sin and spread of a variety of destruction.
It is already known that the anger in such conditions it is reprehensible, both in mind and religion. The different levels of censure against him in accordance with the difference in strength or weakness of its consequences, each time the danger is greater then the anger will be stronger and will reproach him even more. Excerpted from the book Hidaayatul Mustarsyidiin.
[Copied from the Book Mawaaqif Ghadhiba fiihan sallallaahu alaihi wa Sallam Nabiyyu Writer Khumais as-Sa'id, Title in Indonesian Lessons Learned From the fury of the Prophet sallallaahu 'alaihi wa sallam Beni Translators Sarbeni, Ibn Kathir Publisher Reader Bogor, Sha'ban 1426 First Edition H - September 2005 M]
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Footnote
[1]. Lisaanul 'Arabic (II / 648-651) and al-Mu'jamul Wasiith (II / 654).
[2]. Al-Ihyaa '(III / 247) of al-Ghazali and at-Ta'riifaat (no. 162) works of ar-Jurjani.
[3]. HR. Al-Bukhari book of al-Manaaqib, chapter Shifatun Prophet sallallaahu 'alaihi wa sallam (Fat-hul Baari VI / 702, no. 3560).
[4]. HR. Al-Bukhari book of al-Adab, chapter al-Hadzru terminal Ghadhab (Fat-hul Baari X / 635, no. 6114).
[5]. HR. Al-Bukhari book of al-Adab, chapter al-Hadru terminal atharu (Fat-hul Baari X / 635, no. 6115).
[6]. HR. Al-Bukhari book of al-Adab, chapter al-Hadru atharu terminal (no. 6116), and anyone who wants to add some more knowledge about the definition angry and limitations, and also what is referred to in the hadiths, then please reviewing the book Fat-hul Baari (X / 635-638).
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