How do I overcome anger in Islam?

"Ali, may Allah be pleased with him, said that the Messenger of Allah, peace be upon him, would not become angry for worldly matters, but if truth angered him, he would not be recognizable to anyone, and nothing could withstand his anger until he achieved justice. Thus, he would become angry at the truth, and if his anger was for the sake of Allah, it was, in general, a form of turning to intermediaries. In fact, anyone who becomes angry at someone who seizes his necessary food and his indispensable needs for his religion is indeed angry for the sake of Allah, and there can be no separation from this."

"The Prophet, peace be upon him, said, "Anger corrupts faith as patience sours honey." He also said, "No one gets angry without being on the brink of Hell." A man asked him, "What is most severe upon God? He said, "The anger of God. The man asked, "What keeps me away from God's anger? He replied, "Do not get angry." Al-Hasan said, "O son of Adam, every time you get angry, you leap, and soon you may leap in a way that lands you in the fire."

"If a person has a dog he does not love, he would not be angered if someone strikes it. Anger follows love; thus, in this case, discipline can reach the point of suppressing the root of anger, which is very rare, or it can lead to refraining from acting upon anger, which is easier. If you say that the necessity in the first category causes pain due to the loss of what is needed, rather than anger—if someone has a goat, for instance, and it dies, he does not become angry with anyone, though he experiences dislike."

"rather than anger—if someone has a goat, for instance, and it dies, he does not become angry with anyone, though he experiences dislike. Not every dislike necessitates anger; a person feels pain from surgical incisions or cupping but does not become angry with the surgeon or the cupper. One who is absorbed in monotheism perceives all things as being in God's hands, so he does not become angry with any of His creation, seeing them as tools in His dominion, like a pen in the hand of a writer."

"abandon it, for he who cannot control himself in anger is more likely unable to control himself in desire. So wed their anger to their desires, mix one with the other, and lead them to desire through anger and to anger through desire. Realize that no weapon against the sons of Adam is more effective than these two. It was through desire that I expelled their progenitors from paradise, and it was through anger that I sowed enmity among their descendants."

"decrease of men, and the increase of women, until there will be one guardian for fifty women. It is the tradition of Allah, glorified and exalted in His creation that when fornication appears, Allah becomes angry and His anger grows severe. Thus, His anger must inevitably affect the earth as a punishment. Abdullah ibn Masud once said that when usury or fornication appears in a village, it leads to its destruction by Allah. There is a story of a rabbi from the Israelites who saw his son looking at a woman. He intervened and as a result, he was struck down, his spinal cord severed, and his wife miscarried. It was said to him, Did you become so angry for"

""Muhammad is just a human who becomes angry as humans do. When something displeasing was said before him, he would become angry until his cheeks turned red. However, he would not speak except the truth, and thus his anger would not lead him away from the truth. And Allah Almighty said: "Those who restrain anger and pardon people," highlighting that it's not about lacking anger entirely."

"Al-Hakim also narrated from the hadith of Abu Sa'id Al-Khudri and deemed it authentic according to the criteria of the two sheikhs. A hadith states that he would only grow angry for his Lord and not for himself, as narrated by Al-Tirmidhi in his "Shama'il" from the hadith of Hind ibn Abi Halah, where it says that worldly matters did not anger him, and if justice was violated, nothing could stand in the way of his anger until it was restored, and he did not get angry for himself nor seek vengeance for it, and it includes those who were not named."

"Thirdly, consider the uncertainty of your and their final verdicts, as one might end badly, while the other favorably. This preoccupies you with fear and prevents arrogance. If you ask how one can be angry with these considerations, it is to be angry for your Lord and Master who commanded you to be angry for His sake, not for yourself. In your anger, you do not see yourself saved and them doomed; rather, you fear more for yourself due to Allah's knowledge of your hidden sins, more than for them with ignorance of the end."

"One may become angry at a wrong committed by someone else upon seeing or hearing it, expressing this anger by mentioning the name. However, they should demonstrate their anger by enjoining what is right and forbidding what is wrong, without expressing it to others or disclosing the name with ill intent. These three matters are challenging to grasp even for scholars, let alone the common people, as they may believe that amazement, compassion, and anger for the sake of Allah justify naming another, which is incorrect."