A feature that is being propagated by different types of media about Muslims and Islam is an angry and aggressive face. This is while Islam has a lot of direct commands and recommendations about controlling anger and being good-tempered. A narration from Imam Sadiq (AS) defines good-temper very well: “Good temper is to soften your attitude and clear your speech and meet your brother with kindness.” [1]
In this text, we will study the viewpoint of Islam on being good-tempered.
There are many verses of the Quran that teaches us how to interact with others. The Prophet of Islam (PBUH&HP) was sent as a role model:
“There is certainly a good exemplar for you in the Apostle of Allah—for those who look forward to Allah and the Last Day and remember Allah much.” (33:21)
This exemplar is defined in different verses of the Quran, not only by admiring the number of his prayers but with his excellent manners. Allah admires his apostle by saying:
“And indeed, you possess a great character.” (68: 4)
Therefore, when Allah tells us:
“Obey Allah and the Apostle so that you may be granted [His] mercy” (3: 132), He means that by following the characteristics of the Prophet (PBUH&HP), one can achieve success and prosperity. One of his most important features was his good-temper.
One may think that many people are not good-tempered and yet have very successful lives. However, the Quran introduces being soft and kind to people as a means of reaching goals.
Almighty Allah says to His Apostle:
“It is by Allah’s mercy that you are gentle to them; had you been harsh and hardhearted, they would have surely scattered from around you. So excuse them and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him.” (3: 159)
As it is mentioned in the above verse, Allah introduces being good-mannered and good-tempered as the essential element that made the Prophet (PBUH&HP) successful in guiding people. Also, some of the features of a good-tempered person are mentioned in this verse:
1.To be forgiving towards people’s faults and mistakes in our social or family life (Excuse them).
2.To ask Allah to forgive other people for their sins and mistakes (plead for forgiveness for them). Having this manner helps us feel real compassion towards others, and therefore, it allows us to interact with them with kindness and a good temper.
3. To give credit and respect to other people by asking their ideas even if we know better than they do (consult them in the affairs).
Imagine that if in our daily life, we try to consider these three crucial hints, how peaceful our life will become, and how influential we can become in our relations and communications.
Should we be soft and gentle to everyone? Or are there groups of people to whom we should be harsh and demanding?
Two verses in the Quran explain how Muslims should behave towards different groups of people. This verse of the Quran: “Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful amongst themselves,” (48: 29) indicates that Muslims should be kind and merciful to other Muslims and harsh on those who deny the existence of Allah and the hereafter. However, when Allah orders prophet Moses (PBUH) and Aaron to go to Pharaoh to invite him to monotheism, He orders them:
“Both of you go to Pharaoh, for he has indeed rebelled. Speak to him in a gentle manner; maybe he will take admonition or fear.” (20: 43-44)
Again, in this verse, Allah introduces the importance of soft and gentle speech as an essential means of reaching goals.
Experience shows that by being good-tempered, one can become popular among others and can make his/her own life as well as others peaceful.
Prophet Muhammad (PBUH&HP) says:
"being good-tempered sustains friendship.” [2]
Imam Al-Sadiq (AS) says:
“Charity and being good-tempered flourish lands and increase lifetime.” [3]
And in the words of Imam Ali (AS):
“The treasures of the provision are in being good-tempered and affability.” [4]
These verses of the Quran clearly show that if people wish to have a good life in this world and the hereafter, they need to work on themselves to control their anger and to be good-tempered in their relationships.
References:
- Bihar al-Anwar, vol. 68, p. 389
- Bihar al-Anwar, vol. 71, p. 389
- Bihar al-Anwar, vol. 71, p. 395
- Bihar al-Anwar, vol. 75, p. 53
There is a question that occupies the minds of many of us; what will remain of us in this world after we are long gone? Have we left this world and the generations followed by us a worthy legacy? Or we will soon be forgotten? Or even worse, we have left so much evilness and destruction that would never be wiped away from the face of this world? Looking at the lives of prominent figures, throughout the history of Islam, we realize how much effort they have put into spreading a valuable message and leaving behind an enduring legacy for future generations. Despite being under the restraint and pressure of the Caliphs of his time, Imam Sadiq (AS), the sixth Imam of Shias and one of Prophet Muhammad's (PBUH&HP) grandchildren, has left Muslims with the most considerable amount of religious content which turned into an essential point of reference for them until the present.
In what follows, we will have a look at the life of Imam Sadiq (AS), this praised personality.
Ja'far b. Muhammad b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib (AS), known as Imam Sadiq (AS), was born on April 20, 702, in Medina. His father was Imam Muhammad al-Baqir (AS), and his mother was Umm Farwa, the daughter of al-Qasim, son of Muhammad b. Abi Bakr [1]. He had the opportunity to spend twelve years of his life with his grandfather, Imam Sajjad (AS), and thirty-one years with his father. His title al-Sadiq, which literally means "truthful," was given to him, since he avoided any direct involvement in the uprisings of his time [2].
Imam Sadiq (AS) had ten children, among whom was Imam Musa al-Kazim (AS), who was born on 745 A.D.
After the martyrdom of Imam Baqir (AS), Imam Sadiq (AS) was chosen as the leader of Shia Muslims, which lasted thirty-four years. The period of Imam Sadiq (AS) 's leadership coincided with the reign of the last five Umayyad caliphs, including Hisham b. 'Abd al-Malik, Valid b. Yazid b. 'Abd al-Malik, Yazid b. Valid b. 'Abd al-Malik, Ibrahim b. Valid b. 'Abd al-Malik and Marwan b. Muhammad.
While Imam Sadiq (AS) witnessed a period of hardship and restrain under the reign of Hisham, after some years due to the weakening of Umayyads, which finally led to the fall of this dynasty, he found the chance to engage in scholarly activities and promote the actual Islamic teachings. He held many secret gatherings and meetings in which up to four thousand people attended, Imam Sadiq (AS) transferred his knowledge to his students, which later quoted many Hadiths from him and turned into authentic sources for future Muslim scholars [3].
After the fall of the Umayyad dynasty, Imam Sadiq (AS) witnessed the rise of Abbasid caliphs and lived during the reign of two of them, including al-Saffah and al-Mansur al-Dawaniqi. During the time of the first Abbasid caliph, al-Saffah, which was a period of instability and social and political upheavals, being engaged mostly in abolishing the remaining of Umayyad dynasty and their followers, provided Imam Sadiq (AS) with an excellent chance to go on with his scholarly and religious efforts and attract as many students as he could.
Nevertheless, with the coming of al-Mansur to the throne, a period of total suppression and severe restraint began. During his realm, people lived in utter terror, and any kind of opposition was punished severely. Therefore, al-Mansur considered Imam Sadiq (AS) and his followers as a threat to his throne, and since Imam Sadiq (AS) was a public figure respected by all the people, he couldn't hurt him directly. So, he tried to weaken Imam's (AS) reputation and social status by enticing his students to engage in a debate with Imam Sadiq (AS) and defeat him. But all their efforts were futile [4].
Al-Mansur made many attempts to bring harm to Imam Sadiq (AS) and summoned him a few times to his court, intending to assassinate him, yet he wasn't successful. Imam Sadiq (AS) generally didn't tend to meet al-Mansur and attend his court. Al-Mansur was offended by Imam Sadiq's (AS) manner and one day asked him, "Why don't you come to meet me in my court like others?" and Imam (AS) answered, "I didn't do anything to be afraid of you, and you don't benefit us in the hereafter so that I would have hope in you. This position of you is not a blessing to be congratulated by me, and you don't find it a disaster to be comforted by me. So why would I attend you?" [5]
During Imam Sadiq's (AS) life, some religious groups formed, which deviated from the true teachings of Islam and Prophet Muhammad's (PBUH&HP) tradition. To oppose these movements and save Islam from such deviations, Imam Sadiq (AS) held many debates with the heads of these groups and tried to bring their falsehood into the light. Or he would send his students to have discussions with them. He always advised his students and followers to be wary of such deviatory movements and cut all ties with them.
As it was mentioned above, Imam Sadiq (AS) enjoyed an excellent opportunity to spread his knowledge among as many people as he could, which resulted in the transmission of a significant number of hadiths from him to the future generation. Therefore, most of the hadiths in fiqh or theology are from Imam Sadiq (AS) [2]. Due to his significant role in spreading the true Islamic teachings, Twelver Shiism is often called Ja'fari School [3]. Moreover, he held many dialogues and debates with theologians and scholars of different sects and religions, and even atheists, in which he managed to prove the authenticity of his stance. Some of the most famous students of Imam al-Sadiq (a) are Zurara b. A'yan, Burayd b. Mu'awiya, Jamil b. Darraj, 'Abd Allah b. Muskan, 'Abd Allah b. Bukayr, Hammad b. 'Uthman, Hammad b. 'Isa, Aban b. 'Uthman, 'Abd Allah b. Sinan, Abu Basir, Hisham b. Salim, Hisham b. al-Hakam.
Imam Sadiq was famous for his piety, knowledge, abundant and devoted worship, and great generosity [7]. It is reported that he spent a significant part of his time praying, fasting, or saying dhikr (remembrance) [8].
Many narrations are reported about his generosity and kind manner toward people who lived in poverty. For instance, "it is reported that the Imam (AS) gave four hundred dirhams to a beggar, and when he thanked the Imam (a), he (a) gave him his ring, which was worth 10,000 dirhams. According to another report, the Imam would put some bread, meat, and money in a bag and would take it to the houses of the poor and divide it among them, without letting them know who he was. Abu Ja'far al-Khath'ami reports that Imam al-Sadiq (a) gave him a bag of money and asked him to give it to someone from Banu Hashim without telling him from where the money was coming. When Abu Ja'far gave the money to that man, he prayed for the sender and told him that this person always sends him money, but Imam al-Sadiq (a) never sends him anything even though he is rich!" [9]
Imam Sadiq (AS) was martyred on 765 A.D. at the age of sixty-three, poisoned by order of al-Mansur al-Dawaniqi. He was buried in the al-Baqi' Cemetery beside his father, Imam Baqir (AS), his grandfather Imam Sajjad (AS), and his uncle Imam Hasan (AS) [10].
References:
- Mufīd, Muḥammad b. Muḥammad al-. Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād. Vol.2, P.180.
- Pākatchī, Aḥmad. 1389 Sh. "Imām Jaʿfar Ṣādiq (a)". Dāʾirat al-Maʿārif-i Buzurg-i Islāmī 18:180-220.
- Shahīdī, Sayyid Jaʿfar. Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a), p. 47.
- Al-Suyuti, History of the Caliphs, p. 208-209.
- Baha' al-Din 'Ali b. 'Isa al-Irbili, Kashf al-ghumma fi ma'rifat al-a'imma, vol.2, p.208.
- Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. vol. 1, p. 79, 80, 171-173.
- Baha' al-Din 'Ali b. 'Isa al-Irbili, Kashf al-ghumma fi ma'rifat al-a'imma, vol.2, p.691.
- Majlisī, Muḥammad Bāqir, Biḥār al-anwār, vol. 47, p. 16.
- Imam sadiq
- Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 4, p. 210.
Perhaps one of the most important questions for each of us about life is what a good and flourishing life is and most generally if it is worth living.
Many people, including great philosophers and scholars of ethics and mysticism throughout history, have tried to find an answer to this question regarding life worth. Albert Camus, one of the famous authors and philosophers of the 20th century, tried hard to fulfill his lifelong quest to shed light on the meaning of our lives, such that he believed: “Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest […] comes afterward. Those are games; one must first answer this” [2].
Now let’s see how different people have answered this important question about life worth. We can divide these viewpoints into three categories:
1. They believe life costs a lot and has very few benefits for us. As Woody Allan, the pessimist American director, puts: “Most of life is tragic. You're born, you don't know why. You're here, you don't know why. You go, you die. Your family dies. Your friends die. People suffer. People live in constant terror. The world is full of poverty and corruption and war and Nazis and tsunamis. The net result, the final count is, you lose - you don't beat the house” [3]. Or as Samuel Butler says: “life is one long process of getting tired” [4]. So some of these people think why not we commit suicide to get rid of this miserable life?!
2. These people believe life is so valuable no matter how it seems and we have to live it at any price. Lots of people choose to think this way. Henry James has said: “Be not afraid of life believe that life is worth living and your belief will create the fact” [5]. Or there is another quote from Ellen DeGeneres that says: “My life is perfect even when it's not” [6]. Also, one of the most popular contemporary writers, Paulo Coelho seems to have a kind of optimistic view about life when he says: “Never give up. When your heart becomes tired, just walk with your legs – but move on” [7]
Some other people seem to have found the golden mean between the two previous extremes:
3. So, sometimes it is worth living and sometimes not. This is what Islam and Islamic leaders teach their followers about life worth. There are examples in the lives of the infallible Imams in which they indicate that we are not created only to live this worldly life and that this life is merely a path for us to reach a higher status. As the Holy Quran says: “while the Hereafter is better and more lasting” (87:17). So, we should always think if this earthly life will be to our benefit in the hereafter or not. If yes, then it is worth living; if not fight for those benefits even if you die.
One of the most significant role models for us in this regard is Imam Hussain (AS), the third infallible Imam, whose act of sacrifice has left a profound impact on humankind throughout history. Imam Hussain (AS) believed accepting humiliation and obedience to mean people is like living in hell. So, when all he did to guide his enemies to the right path failed, he said: “To me, death is nothing but happiness, and living under tyrants nothing but living in a hell” [8].
At this state, death to him is more desirable than living under the oppression of the tyrants and surrendering to their wishes. Therefore, when he was placed in a dilemma by the oppressors to be humiliated by swearing allegiance to the tyrant of the time, Yazid, or to fight and probably die, he decided to fight even if he died. He sacrificed all he had in this way and departed this earthly life with glory.
Now, after about 1400 years, every year in Muharram, lots of ceremonies are held around the world to commemorate the anniversary of his martyrdom. Lots of people from different religions get influenced by him and his ideology and sometimes it makes them embrace Islam.
Which point of view do you agree about life worth? Will you ever give up your benefits for the good of others to make them have a flourishing and more valuable life?
References:
- life worth living Albert
- sisyphus
- woody Allen
- samuel Butler
- Henry James
- my life is perfect even its not
- love life happiness
- Tohaf-al- Uqoul, P. 245