Imam Baqir (a.

Imam Baqir (a.s.) has said: One who restrains oneself from anger while being able to act angrily is the one whose heart is filled with peace faith by God on the Day of Judgement. Imam Sadiq (a.s.) says: Allah will give large eyed houri in marriage to one who has three virtues: Who suppresses his anger and fury Stands firm in the path of God and under swords and shows tolerance Does not wish to take forbidden wealth falling in his hands.

And the character of the Holy Prophet (s.a.w.s.) and of the Holy Imams (a.s.) was indeed such. The Prophets general pardon granted on the day of conquest of Mecca and its like by Amirul Mo-mineen following his victory in the war of Basra are witness to this. Interested people may refer history books. Here one question may arise why pardon and connivance has been praised so much in the verses and the tradition?

The answer: As anger is the fountainhead of most of the great sins and the state of anger is the most dangerous state for man when if the fury is not brought under control wisdom goes away and the angry man becomes almost lunatic.

Then he is liable to make serious and dangerous mistakes which attract evil consequences accompanied by ransom, atonement and finally Divine torture or chastisement: Imam Sadiq (a.s.) says: One who suppresses his fury despite being able to retaliate, Good will fill his heart with His pleasure on the Day of Judgement. The Holy Prophet (s.a.w.s.) also says: Allah fills the heart of a person with faith and peace who controls himself from acting on his fury despite being able to retaliate.

This tradition tells us that suppressing of anger has an extraordinary effect on spiritual perfection and on the strengthening of Faith. Yet it should be remembered that suppression of anger gives much benefits. But sometimes only this much does not suffice to root out the enmity from a heart. For this important result it is necessary that suppression of anger must be accompanied by pardon and gift.

This is what enables a man to attain high status and hence, doing good to one who has done bad to one is the desired precious virtue as testified by verse 134 of Surah Aale Imran Holy Quran and conniving at the evil behaviour of others was the way of the innocent Imams while dealing with their ill-wishers. Some Questions Does not pardoning an oppressor strengthen him? Or does not this deed encourage him to continue his injustice?