Then it happened. A driver behind him surged forward, flashing headlights and shouting from a rolled down window. Something inside John, something he didn’t recognize as fully himself, rose like a flash-flood. He stepped out of the car. Words flew, harsh and hot. A minor shove. A misstep. A fall.

And suddenly someone was hurt. The police came. The reports were written. And John, sitting alone in a small, echoing cell, realized that sometimes a life doesn’t crumble in a long, slow descent—it collapses in thirty seconds of unguarded anger.

It wasn’t planned. It wasn’t wanted. It simply…happened. Like an anaphylactic reaction, sudden, overwhelming, and profoundly destructive.

Medicine offers a remarkable parallel. Some of the body’s most violent reactions appear to erupt without warning, yet they are often the culmination of processes that have been unfolding quietly for years.

Johanna had no reason to fear a peaceful Sunday picnic, until a single bite of a cookie made with a trace of hazelnut awakened an old immune memory buried deep within her body. Within minutes her lips tingled, her skin flushed, and her throat tightened as her immune system, mistaking the harmless nut for a mortal enemy, unleashed a tidal wave of histamine that constricted her airway and dropped her blood pressure. Panic blurred the moment, but a friend quickly injected epinephrine, the medicine racing through her bloodstream like a calming command that opened her airways and steadied her pulse. The episode seemed instantaneous, but in truth the reaction was years in the making. Before that picnic, Johanna’s immune system had already encountered the allergen, misidentified it as dangerous, and stored that mistake in its memory. The cookie did not cause the reaction out of nowhere. It merely awakened a response that had been waiting silently beneath the surface.

In medicine, anaphylaxis is the body’s form of a lightning strike; a rapid, life-threatening allergic reaction. It is a serious, potentially fatal medical emergency that is rapid in onset and requires immediate medical attention regardless of the availability of on-site treatments while not under medical care.

Within minutes, a simple trigger like a peanut, a bee sting, or even a medication can send the immune system into chaos. The body panics. The airways narrow. Blood pressure collapses. The entire system reacts disproportionately to a threat that, under normal circumstances, would be harmless, like Johanna above gasping for breath after eating a cookie, or a hiker stung by a bee feeling her throat close, or a patient given an antibiotic erupting in hives, dizzy, and pale.

When a severe allergic reaction occurs, every second matters. The first and most important treatment is epinephrine, a medication usually injected into the thigh. It acts quickly, interrupting the body’s dangerous overreaction before it becomes fatal. The airways relax, blood pressure rises, and circulation begins to stabilize. Additional doses or intravenous fluids may sometimes be required, but the principle remains the same: the faster the reaction is interrupted, the greater the chance of recovery. Doctors may also administer intravenous fluids to support blood flow, while the patient is laid flat with the legs slightly elevated to help restore circulation to the heart and brain.  

Other medications, such as antihistamines and steroids, may help relieve symptoms, but they are not substitutes for epinephrine. Individuals who have previously experienced anaphylaxis are strongly advised to carry an epinephrine auto-injector (commonly known as an EpiPen) and wear medical identification. Even when symptoms improve after treatment, emergency medical evaluation remains essential, as the reaction can recur unexpectedly.  

Fortunately, anaphylaxis is relatively rare. Although estimates vary, it affects only a small percentage of the population, and with prompt recognition and treatment, survival rates are exceptionally high. It tends to occur more in young people and in women. Nearly everyone who receives timely hospital care recovers.  

What actually causes anaphylaxis?

Before someone ever has an anaphylactic reaction, their immune system must first “learn” to recognize an allergen (such as peanuts, bee venom, or certain medications). During this first exposure, sensitization (immune memory formation) takes place, and the immune system mistakenly identifies the allergen as a threat. Then, it produces IgE antibodies that attach to mast cells and basophils. These IgE-coated cells “wait” for the next exposure.

Anaphylaxis happens during the next exposure (which might be years later). When exposed, the allergen binds to the IgE antibodies and mast cells release massive amounts of histamine and other mediators. This causes anaphylaxis in the form of hives, swelling, low blood pressure, airway tightening, etc.

Anaphylaxis symptoms usually occur within minutes of exposure to an allergen. Sometimes, however, anaphylaxis can occur a half-hour or longer after exposure. In rare cases, anaphylaxis may be delayed for hours. Signs and symptoms include:

• Skin reactions, including hives and itching and flushed or pale skin

• Low blood pressure (hypotension)

• Constriction of the airways and a swollen tongue or throat, which can cause wheezing and trouble breathing

• A weak and rapid pulse

• Nausea, vomiting or diarrhea

• Dizziness or fainting

Genetics can predispose someone to allergies (e.g., family history of atopy), but anaphylaxis itself is not genetically predetermined. It still requires exposure, sensitization and IgE antibody production.

Lessons from anaphylaxis

Just as the immune system can overreact to a small trigger, the heart can overreact to a small frustration. Anger can arrive suddenly without invitation, without calculation. A word misunderstood, a gesture interpreted as disrespect or a horn honked impatiently.

And instantly, the soul releases its own internal “mediators” such as adrenaline, cortisol, and tunnel vision. Then, judgment collapses, empathy becomes constricted, and perspective disappears.

What anaphylaxis is to the body, anger is to the spirit. Both are reactions far greater than the triggers that provoke them. Anger may appear to erupt in an instant, but like anaphylaxis, it is built slowly. Years of unprocessed stress, patterns of reaction learned in childhood, ego sensitivities left unexamined, and emotional habits repeated until they become automatic all lie beneath the surface. A single insult may ignite the explosion, but the invisible fuel has been accumulating quietly for years. Just as immune memory primes the body for anaphylaxis, emotional memory primes the mind for anger.

Even prophets teach us that anger is human, but mastery of anger is divine guidance.

Prophet Muhammad (peace be upon him) understood the physiology of emotion long before modern neuroscience. He taught: “When one of you becomes angry while standing, let him sit. If the anger does not leave him, let him lie down” (Sunan Abu Dawud 4782). And in another teaching, he advised ablution (wudu), saying anger is “from fire” and water extinguishes it. These are not merely symbolic instructions—they are antidotes. Sitting eases the body’s tension, lying down disarms the fight-or-flight response, and washing with water cools the face, slows the heartbeat, and interrupts the physiological surge of anger before it gains control.   

These are emotional epinephrine, quick, simple, and deeply effective. They not only calm the immediate reaction, but they also slowly re-educate the emotional-memory system, changing the default response. Prophet Muhammad (peace be upon him) was teaching the spiritual equivalent of resetting immune memory, reducing oversensitivity and interrupting automatic reactions.

In the Battle of Uhud, when the archers disobeyed the Prophet’s explicit command and abandoned their posts, the consequences were severe. The Muslim army suffered painful losses. Yet the Prophet (peace be upon him) did not publicly shame those responsible, did not single them out by name, and did not allow anger to fracture the unity of the community. Even his Companions refrained from identifying them.

His calmness repaired what disobedience had damaged. His mercy became more memorable than the mistake itself. His positive approach was confirmed in the Qur’an: “So by mercy from God, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So, pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon God. Indeed, God loves those who rely [upon Him]” (Al Imran 3:159).

Jesus (peace be upon him) reminds us that spiritual maturity is not the absence of passion but the discipline of response: “Blessed are the peacemakers, for they shall be called children of God.”—Matthew 5:9.

James is quoted in the New Testament as follows: “Be slow to anger, for human anger does not produce the righteousness of God.”—James 1:19–20.

Moses (peace be upon him) struggled with a fiery temperament. When he struck the Egyptian man, he regretted it deeply (Qur’an 28:15–16). When he saw his people worshipping the calf, he reacted strongly—but afterward prayed for them (Qur’an 7:150).

Fethullah Gülen reminds us to shape our hearts into sanctuaries, each with a humble chair reserved for every soul God sends our way. He uses the metaphor of the heart as a sanctuary to call for emotional restraint and moral readiness in the face of others. By reserving a “humble chair” for every person we encounter, Gülen emphasizes unconditional hospitality rather than judgment or dominance. This image challenges the reflexive nature of anger, encouraging a pause between stimulus and response. In this way, it suggests that compassion can regulate emotional reactions much like balance in the immune system prevents anaphylactic overreaction.

Just as the immune system can be trained away from overreaction, the soul can be trained away from explosive anger. Both require memory to be re-written, habits to be relearned, and the inner terrain to be cultivated patiently.

To prevent anaphylaxis, we avoid triggers, strengthen resilience, and carry epinephrine. Similarly, we can prevent destructive anger, if we can cultivate the following in our spiritual journey:

With mindfulness, we can notice irritation before it grows. With self-awareness, we can know the history behind reactions. Practicing patience through remembrance (dhikr), meditation, and stillness can strengthen our resilience. Reducing chronic stressors can help us build healthy boundaries. Having generous, merciful assumptions about others reduces anger.

There is a Turkish proverb that “Sharp vinegar harms its own container.” Anger is vinegar. Before it burns others, it corrodes the heart that holds it.

Anaphylaxis teaches us how the body collapses when overwhelmed. Anger teaches us how relationships, reputations, and inner peace can collapse in a fleeting moment of emotional shock.

Let us learn to love people, to be gentle with their faults, and to show mercy, not because they are perfect, but because mercy is the epinephrine of the soul.

References

1. https://www.mayoclinic.org/diseases-conditions/anaphylaxis/symptoms-causes/syc-20351468.

2. Shaker MC, et al. Anaphylaxis — A 2020 practice parameter update, systematic review, and Grading of Recommendations, Assessment, Development and Evaluation (GRADE) analysis. Journal of Allergy and Clinical Immunology. 2020; doi:10.1016/j.jaci.2020.01.017.

3. Cardona V, Ansotegui IJ, Ebisawa M, El-Gamal Y, Fernandez Rivas M, Fineman S, Geller M, Gonzalez-Estrada A, Greenberger PA, Sanchez Borges M, Senna G, Sheikh A, Tanno LK, Thong BY, Turner PJ, Worm M. World allergy organization anaphylaxis guidance 2020. World Allergy Organ J. 2020 Oct 30;13(10):100472. doi: 10.1016/j.waojou.2020.100472. PMID: 33204386; PMCID: PMC7607509.

4. https://en.wikipedia.org/wiki/Anaphylaxis

The Qur’an orders patience in many verses, such as: Seek help in patience and prayer (2:45) and: Endure, vie with each other in endurance (3:199), and prohibits haste in verses like: Show not haste concerning them (the unbelievers) (46:35) and: When you meet in battle those who do not believe, turn not your backs to them (8:15). In many Qur’anic verses, God praises the patient, declares that He loves them, or mentions the ranks He has bestowed on them: The patient and steadfast, and the truthful and loyal (3:16); God loves the patient (3:145); and Surely God is with the patient (2:153).

The Qur’an mentions many other aspects of patience. For example: If you endure patiently, this is indeed better for those who are patient (16:126) advises patience as a preferable way in dealing with unbelievers while communicating God’s Message to them. We will certainly bestow on those who are patient their reward according to the best of what they used to do (16:96) consoles the patient with the best of rewards to be given in the Hereafter. If you have patience and guard yourselves against evil and disobedience, God will send to your aid five thousand angels having distinguishing marks, if they [your enemies] suddenly attack you (3:124) promises the believers Divine aid in return for patience.

How meaningful is the following saying of the Prophet Muhammad, master of humanity, peace be upon him, concerning patience and thankfulness:

How remarkable a believer’s affair is, for it is always to his advantage, and such a condition is only for a believer. If something good happens to him he thanks God, which is to his advantage; if something bad happens to him he endures it, which is also to his advantage.

The characteristics of patience can be grouped into five categories: enduring difficulties associated with being a true servant of God or steadfastness in performing regular acts of worship; resisting temptations of the carnal self and Satan to commit sins; enduring heavenly or earthly calamities, which includes resignation to Divine decrees; being steadfast in following the right path and not allowing worldly attractions to cause deviation; and showing no haste in realizing hopes or plans that require a certain length of time to achieve.

With respect to its degrees, patience can be divided into six categories: showing patience for the sake of God; showing patience and attributing it to God (being convinced that God enables one to show patience); enduring patiently whatever comes from God, knowing that He acts from His Wisdom; being resigned to whatever happens in the way of God; showing patience by not disclosing the mysteries of one’s achieved spiritual station and to preserve one’s nearness to God; and resolving to fulfill one’s mission of communicating God’s Message to people despite one’s deepest desire to die and meet with God.

There are other definitions of patience as well. For example, preserving one’s manners in the face of misfortune; being steadfast when confronted with events, and showing no sign of being deterred; never giving in to one’s carnal desires and the impulses of one’s temperament; accepting the commandments of the Qur’an and the Sunna as a sort of invitation to Paradise; and sacrificing all possessions, including one’s soul and beloved ones, for the sake of the True, Beloved One.

Those Qur’anic interpreters who were interested in the text’s secret or esoteric meanings have made the following commentaries on the verse: Endure, vie with each other in endurance, and continue your relation with God (3:199):

Be steadfast in performing your religious duties, endure whatever displeasing thing happens to you, and maintain your love of God and desire to meet with Him. Or, be steadfast in fulfilling all your responsibilities for the sake of God and to please Him, and endure the difficulty of always being aware of His constant supervision of you and feeling His omnipresence. Or, be steadfast in following the Straight Path without any deviation, even when Divine bounties pour out onto you. Resolve to endure all difficulties and hardships, and maintain your connection or adherence to God whatever happens to you.

Another approach to patience is to attribute to God Almighty whatever is in the universe and happens therein and, while giving thanks for what appears pleasing, being resigned to what appears displeasing. When a believer unburdens himself or herself to God while trying to overcome a misfortune or hardship, a responsibility that is very hard to fulfill, or sins that might be committed, this must not be considered a complaint against God. Rather, it is a believer’s way of asking Him for help and seeking refuge in Him. In no way can such an action be considered a complaint or a protest against God or Divine Destiny. In reality, and according to one’s intention, such an act may even be regarded as a supplication and an entreaty, as putting one’s trust in Him or as submitting to Him.

The cry of Prophet Job, upon him be peace, to God: Truly distress (disease, tribulation) has seized me. But You are the Most Compassionate of the Compassionate (21:83) and the groaning of Prophet Jacob, upon him be peace: I only complain of my anguish and my sorrow unto God (12:86) are supplications or entreaties for God’s pity and compassion. God Almighty praised Job, upon him be peace, for being an excellent servant distinguished with patience and supplications: We found him patient; how excellent a servant! Truly he was ever turning (to God) with supplications (38:44).

One of the most distinguishing characteristics of Prophets and saints is their embodiment of patience in all of its manifold forms and degrees, and that without deviating from their utmost devotion to God, they do their best to communicate God’s Message to people and bear all misfortune and difficulty arising there from. The Prophet Muhammad, glory of humanity, upon him be peace and blessings, who is a mercy for the whole of creation, declared: Among mankind, those who are stricken with the most terrible of misfortunes are the Prophets, and then follow others according to their degree of faith.

Patience is an essential characteristic of those believers who are the most advanced in belief, spirituality, nearness to God, and who guide others to the truth. It is, moreover, the source of power for those advancing toward this final point. Since the most advanced people experience the most misfortune, they are perfect embodiments of patience, which is the price they pay for the rank bestowed on them. Others who have been destined to advance to that final point cross the distances traveled by others through different and frequent acts of worship, by enduring whatever happens to them. Of these, God’s Messenger, upon him be peace and blessings, says:

If God Almighty has destined a servant of His to a rank or position which he cannot reach through his religious actions, He causes him to suffer from his own self and family, and equips him with patience to endure all his sufferings. He elevates him through patience to the rank to which he has destined him.

Thus the suffering to be endured, the difficulty in fulfilling one’s responsibilities, and the pressure of sin contain potential mercy, mercy that is attracted by one’s patience. One subjected to such affliction should not unburden himself or herself to anybody else. How beautifully Fuduli says:

You say you are a lover, then do not complain of the affliction of love;
By complaining, do not make others informed of your affliction.

Travelers on the path to God should know how to burn and boil with love or be consumed with affliction, but never complain to others of such love and affliction. Even if crushed by difficulty or responsibility as heavy as mountains, they should not complain to others.

Rumi summarizes such a degree of patience as follows:

In order to be sustenance for man, a source of strength for his knees, a “light” for his eyes, and a substance for the maintenance of his life, a grain of wheat must be buried in the bosom of the earth, germinate under it, and grow to emerge into the air. It must come into the air after a fierce struggle with the earth, and then be sown and threshed, and ground in a mill. After that, it must be kneaded, baked in an oven, and, finally, chewed by teeth, sent into the stomach, and digested.

To attain true humanity, each individual must be “sieved” or “distilled” many times to discover his or her true essence. Otherwise, the ability to develop one’s potential to its fullest, to be truly human, is not possible:

It is expected of God’s servant to suffer,
And of an aloe wood to burn.

Patience is an essential and most important dimension of servanthood to God, and is crowned with resignation, the highest spiritual rank in the sight of God, to whatever God has destined.

Some personalities are like bamboo, very hard, very tough; they wait, they make one wait, but eventually they compensate for their slow start very quickly.

For some people, accepting Islam or undertaking and accomplishing an exalted mission resembles growing bamboo. Why? We can best answer this question by looking at how bamboo grows: First the grass seed is sown, watered, and fertilized. No change can be observed in the seed during the first year. The seed is watered and fertilized again. The bamboo does not send forth any shoots from the soil during the second year either. The same actions are repeated for the third and fourth years too; the seed is watered and fertilized, but the resilient seed does not send forth any shoots during this period either. The farmer carries on watering and fertilizing the bamboo with great patience during the fifth year too. At last, towards the end of the fifth year, the bamboo starts to sprout and within a very short period, about 6 weeks, it reaches approximately 27 meters in height.

The first question that comes to minds here is: Has the bamboo reached a height of 27 meters in 6 weeks or over 5 years? The answer to this question is, of course, 5 years. If the seed had not been watered and fertilized for five years, if a great deal of patience and persistence had not been employed, we would not be able to talk about growth at all; indeed the bamboo would not even exist. Therefore, it is that five-year long process of waiting, slowly softening, constantly feeding the chemical and physical elements of the soil, adding water, letting the Sun warm the seed that formed the embryo of the bamboo. Of course, this did not happen spontaneously; it has most certainly happened and continues to happen because The Causer of all Causes, God, has brought all the causes together and given the order to sprout; it is His and life-giving breath that has caused the seed to grow.

Some personalities are like bamboo, very hard, very tough; they wait, they make one wait, but eventually they compensate for their slow start very quickly. This period can last anywhere from 3 to 30 years-they make others wait, or perhaps they are waiting themselves. They absorb our teardrops, our sweat, and our effort, like an infinite vacuum, until the right time comes and they rise with such speed that they overtake those that were in the lead. Like athletes, as they come closer to the finish line, their immense effort is enough to close any gaps; they finish the race first.

How long a person makes others wait or how long that person waits themselves before accepting the truth is dependent on that person’s will power, character, and their current situation. But of course, character plays a role here. If people are not nurtured by what they require, that thing which is most dominant in their character, then they will not feel satisfied. For example: If a person’s dominant character is that which is reflected in the name of God, the Affectionate and the Loving, then before they can accept anything or invite another into their heart, they need and seek love; this is the key to their making any changes. They will only relent if enough love is shown to them. If this does not happen, then they will not give in.

This can be observed in the conversion of some people to Islam. Sometimes, after a long period of investment, it can be observed, with great surprise, that these people have accepted the religion, yet this seems, on face value, to have been caused by a trivial event. Any small matter may set off this great transformation; it is not for us to know what is the key. Our concern is only to continue with the investment, to keep watering, feeding, and nurturing by representing the fundamentals of our religion . . . Most likely, those who are among the first to carry out such actions are those who expend the greatest amount of energy and those who suffer the most.

There are many unsung heroes of service; they have watered the seeds of the future with their tears and with the sweat of their brow. These people are not mentioned anywhere, nor have they ever been heard of. They do not rest, they do not take time to smell the flowers, or to eat the fruit of their labor; they make an effort merely for the sake of God. A tiny movement, the slightest effort may sometimes bear fruit; but it is not just the person who picks the fruit who will get the credit. All of those who contributed to the growth of the tree and the ripening of the fruit will be given credit. God, the Just, the All-Wise does not judge only according to physical appearance, He judges in accordance with the essence and the reality, and it is for this reason that He does not overlook anyone, He does not forget anything, and recompenses everyone’s effort completely.

The Makkans that became Muslims after the conquest of Makka on 11 January 630 (8 Hijri, 20 Ramadan), are, in a way, the bamboo of Islam. The Prophet invited them to belief over 13 years in Makka, from 610 to 622. He watered their hearts with his holy tears and the sweat of his brow. Then, he waited in Madina with patience for eight years. At last, in 630, that is to say, after 21 years had passed since the beginning of the revelation, in those rock-hard hearts that were looked after and watered by the Prophet and his honorable companions with relentless zeal and effort, the seed of belief came to life; it grew branches and blossomed and eventually produced fruit. Bamboo is said to take five years to grow, but those unbelievers took nearly 21 years to start to sprout. Thank God that they began to grow and were able to learn about Islam from the Prophet.

In conclusion, you reap what you sow. We should not aim to be the person who gathers the fruit; that is not our role. We are the one who shall tend the seed and water it with loving care. Putting effort and time into guiding others to the right path will please God; this should be our ultimate aim. Those who are prepared to wait for a person to mature, that is 21 years, patiently hoping to conquer the heart to bring that person to the right way are indeed following the way of the Prophet, the way of informing and invitation. One who embarks on this journey without patience will achieve nothing.