Moulana Hakeem Muhammad Akhtar رحمه الله , (Khalifah of Hadhrat Moulana Abraarul Haqq, رحمه الله), put it well when he said, "Remember well that pride has two parts, (1), rejecting the truth, and (2), looking down at other people. The hadeeth states 'other people' and not 'other Muslims', meaning that even a kaafir should not be looked down upon. One may dislike kufr, but not the kaafir, and sin but not the sinner. While it is compulsory to dislike sin, it is haraam to dislike the sinner. While it is waajib (compulsory) to correct the wrong, it is haraam to look down on the wrongdoer."
Hakeemul Ummah Hadhrat Moulana Ashraf Ali Thanwi رحمه الله says that it is not permissible for a person to advise another until he develops the ability to regard the person he is advising as better than himself. It will be haraam for one to advise a person when one regards oneself as superior to the on being advised. The person giving the advise should first meditate to himself and say, "O Allaah! Although this person I am advising is better than me, I am advising him only because it is Your command.... this is how all people should be treated with respect."
(Mawaa'idh Dard wa Muhabbah pg. 221, and Wa'z Ilaaje Kibar p. 33)
Moulana Muhammad Taqi Uthmani (daamat barakaatahu) says that a close study of the lives of all those from whose teachings and writings we have learnt the Deen will reveal that they all considered themselves to be nothing.
Consequently, Hakeemul Ummah Hadhrat Moulana Ashraf Ali Thanwi رحمه الله reports that he heard numerous saints say, "I regard every Muslim to be better than me at present and every kaafir to be better than me by virtue of what could happen. Every Muslim is better than me because he is a Muslim and one with Imaan, and every kaafir is better because it is possible that Allaah grants him Imaan and he becomes a better person than I."
(Islaahi Khutubaat, Vol 5, pg.30)
Therefore, it is with compassion that an effort should be made on every kaafir, because it is not farfetched to think that Allaah may bless him with Imaan.
(Fatawaa Rahimiyyah, Vol 1, pp.516-517)
Another hadeeth states, "He who is not merciful to people Allah will not be merciful to him." [Al-Bukhari and Muslim]
Kind treatment to Allaah's creature is very much liked by Him. Decent behaviour with people has been specifically mentioned in this Hadith although all creatures are covered by it.
(Riyadh us Saliheen)
May Allaah grant us all concern for humanity. Ameen.
Mufti Muhammad Taqi Usmani (حفظه الله) said: The following is the story of a pious man which my respected father, Hazrat Mufti Muhammad Shafi Sahib (رحمه الله) related to us.
A pious man was going somewhere along the road. Some men cut jokes with him as is the habit of men to ridicule and laugh at Maulwis and Sufis. A man asked that pious man by way of joke, 'Tell me, who is better. You, or my dog?'
At this insulting question, the pious man became neither angry nor irritated. He remained calm and cool and replied to that man, saying: 'I cannot say just now whether I am better or your dog is better, because I do not know in what state I shall die. I shall be better than your dog if I die on Iman (faith) and with righteous deeds. On the other hand, if I meet, Allaah forbid, a bad ending, your dog will surely be better than I, because the dog will not go to Hell nor will it be exposed to any punishment.'
This is how godly men always keep their eyes on their final fate and end. We have, therefore, advised never to despise even the worst of people, nor speak ill of them. You may despise the sins a man is committing, but not the person, because we do not know what is going to be his final fate and this is known only to Almighty Allaah. It is quite possible that Allaah may guide him and put him on the path of righteousness before his death, by means of repentance and giving up his sins. It is quite possible that after death he may appear before Exalted Allaah as a fully pardoned and purified servant.
It is, therefore, imperative that you should not look down upon anyone, not even an unbeliever. Who knows if Allah Almighty may guide him to Islam. (Discourse On Islamic Way Of Life, Volume 3)
The Prophet (صلى الله عليه وسلم) said, "He who has, in his heart, an ant's weight of arrogance will not enter Jannah.'' Someone said: "A man likes to wear beautiful clothes and shoes?'' Messenger of Allah (صلى الله عليه وسلم) said, "Allah is Beautiful, He loves beauty. Arrogance means ridiculing and rejecting the Truth and despising people.'' [Muslim]
"The Holy Prophet (صلى الله عليه وسلم) has said, "If a man condemns his Muslim brother for a sin which he has repented from, the accuser shall not die until he himself commits that sin." (Tirmidhi, Book on the Description of Qiyamah) The reason is quite obvious. A man who repents of his sin becomes as if he did not commit that sin at all and the sin is erased from the man's register of deeds. The act of taunting a man for the sin which has been forgiven and which he has forgotten is abhorrent in the sight of Allah Ta'ala.
What has been mentioned above relates to a person who has repented of of his sin. There may be a sinner about whom it is not known whether or not he has repented from his sin, although it is very likely that a believer may have repented or will repent in the near future. There is no right for anyone to condemn even such a person.
There is a hadith declaring: "The believer is a mirror of the believer." (Abu Dawud, Book of Etiquette). Hazrat Mawlana Ashraf Ali Thanwi (رحمه الله) has observed that this hadith advises that if one finds a vice in a person, one should disclose it to the person concerned, but should not disclose it to others. This is implied in the simile using the word mirror, because the mirror discloses the ugly spot on a man's face only to the person standing before the mirror and not to any other person. Accordingly, if a believer happens to find some defect or vice in another believer, he should disclose it to the person concerned and not to any other perosn. Disclosing the defect to others will mean that selfishness of one's own (one's nafs) is involved in one's action and it is not based on any consideration of service to Deen. Our Deen demands that the defect should be disclosed only to the person concerned with love and sympathy with the sole intention of reform.
[Discourses on Islamic Way of Life (Islahi Khutbaat) of Hazrat Mufti Taqi Usmani (Damat Barakatuhum) Vol. 3, pgs. 205-206, and 208-209]
Junayd Baghdadi رحمة اللہ علیه was walking along the banks of the Tigris when a boat appeared in the river close to him. It carried some youngsters who looked like vagabonds. They were singing songs. In every situation when a group a young men sing and have fun, they do not fail to ridicule a religious man who happens to be there.
Accordingly, these young men lived up to the reputation of naughty boys and they made fun of the respected Junayd Baghdadi رحمة اللہ علیه. They also passed some nasty remarks on him. There was another man with him who asked him to curse them because at the same time as committing a sin by singing and frolicking, they also made fun of Allaah's friends.
Junayd Baghdadi رحمة اللہ علیه immediately raised his hands in prayer, "O Allaah! You have granted happiness to these young men in this world. Make their deeds such that they get happiness in the Hereafter too."
Observe! He did not despise them; they were creatures of his Allah سبحانه و تعالى.
[Mufti Taqi Usmani, Discourses on Islamic way of life, volume 4]
Arrogance leads away from Allah سبحانه و تعالى, whereas humility leads one closer to Him because He likes for His servants to lower themselves. Human beings are slaves to their nafs because of this arrogance, and this nafs can only be trained by submission to Allah and humility in front of Him and His creation.
The Holy Prophet (صلى الله عليه وسلم) used to beg Allah سبحانه و تعالى to be elevated in the eyes of others but to become humble in his opinion of himself. ['O Allah! Make me one greatly patient and (one) greatly thankful, and belittle me in my own sight and elevate me in the sight of others' (Kanzul 'Ummal: On the authority of Buraida رضي الله عنه)]
People only occupy a lofty position in the hearts of those around them if they are deeply respected, and the arrogant rarely inspire such sincere reverence. Allah سبحانه و تعالى will honor people and elevate them in creation only if they are sincere in their humility, and their actions reflect this quality. The branches with the sweetest and most valuable fruit are the ones hanging closest to the ground; attaining humility is the means by which man is deemed worthy in front of Allah سبحانه و تعالى.
Humility is a gift from Allah سبحانه و تعالى that is to be sought and begged for, just as we implore Allah for such blessings as houses or wives. Man is deprived of a great blessing if he is deprived of humbleness. Our nafs tries its best to instill arrogance in us, which ultimately leads to our destruction. Our best weapon against our nafs is to remind ourselves of our origins.
The Holy Quran says that the servants of The Most Merciful should walk with humility upon the earth. Hence we should ask Allah to inculcate this humility deep in our hearts and allow it to be reflected in all our actions, and we should inculcate the same in our children.
Allah سبحانه و تعالى created clay to be intrinsically humble, and created man from that clay so man would also be humble because He loves humility. Man needs to purge his heart of pride and arrogance and acquire a humble posture before he faces Allah سبحانه و تعالى on the Day of Judgment. May Allah سبحانه و تعالى help us all in training our nafs so that we become humble and root out arrogance from our character.
The kettle only fills the cup when its spout is lowered
A man can only benefit others when he lowers himself before Allah سبحانه و تعالى.
Pride is one of the blameworthy qualities and it is forbidden to have it. Allah ta`ala said: "I will turn away from My signs those who are arrogant in the earth without right." As far as its reality is concerned, you should know that pride is divided into inward and outward pride. Inward pride is a quality within the self, and outward pride is action which appears through the limbs.
The name pride (kibr) is more appropriate for the inward quality. As for action, it is the result of that quality, and you must know that the quality of pride demands action. When it appears on the limbs, it is called arrogance (takabbur), and when it does not manifest itself, it is called pride (kibr). Its root is the quality in the self which is satisfaction and confidence at seeing the self above anyone towards whom he is overbearing. Mere self-exaltation does not make someone arrogant. He might well exalt himself while seeing that another person is greater than him or his equal. In this case, he is not overbearing toward him. It is not enough merely to disdain others. In spite of his disdain, a person might see himself as more despicable and therefore, he would not be considered arrogant. If someone sees the other as his equal, he is not considered arrogant. He must see that he has a rank and someone else has a rank, and then see his rank as above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the other's company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject his basic equality, and put himself above this other in assemblies, wait for him to begin the greeting, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the proud man scorns to answer him. If he warns him, he refuses to accept it. If he answers him back, he is angry. When the proud man teaches, he is not courteous to his students. He looks down upon them and rebuffs them. He is very condescending toward them and exploits them. He looks at the common people as if he were looking at asses. He thinks that they are ignorant and despicable.
The Dangers Of Kibr
There are many actions which come from the quality of pride. They are too many to be numbered. This is the reality of pride.
The harm it does is immense. The 'ulama' can help you but little against it, let alone the common people. How could its harm be other than great when it comes between a man and all the qualities of the mu'minun? Those qualities are the doors to the Garden. Pride locks all those doors because it is impossible for him to want for the mu'minun what he wants for himself while there is anything of self-importance in him. It is impossible for him to have humility - and humility is beginning of the qualities of those who guard themselves out of fear of Allah - while there is any self-importance in him. It is impossible for him to remain truthful while there is self-importance in him. It is impossible for him to abandon anger while there is self-importance in him. It is impossible for him to offer friendly good counsel while there is self importance in him. It is impossible for him to accept good counsel while there is self-importance in him. He is not safe from the contempt and slander of others while there is self-importance. There is no praiseworthy quality but he is incapable of it from the fear that his self-importance will slip away from him.
Islam's teaching is that one should never consider oneself greater than other people, because that Judgment will come from Allah, and Allah alone, on the Day of Judgment. None of us knows what our end will be, whether we will end up being a winner or loser over there. The person who appears to be nobody here may end up with eternal bliss because of his goodness that only Allah knew. The person who is a big shot here may end up among the sinners who will be punished there, because of his evil that only Allah knew. How foolish, it is then to congratulate ourselves over our fleeting "superiority".
What if a person does have edge over another person in measurable worldly terms? How then can he not consider himself superior than the other person in that respect? The point is sometimes made in half jest: it is difficult to be humble when you are so great. Islam does not ask us to reject reality and imagine we don't have what we really do. Rather it asks us to take a deeper look at the reality and not be misled by a superficial perception of it. And the simple reality that escapes many is that our health, wealth, talents, and power are not of our own creation. God gave those to us as a test and He can take them back whenever He wills. Those who are conscious of this reality, their blessings will produce gratitude in them; those who are blind to it will develop pride and arrogance.
The Prophet صلى الله عليه وسلم said, "It is sufficient evil for a Muslim that he should look down upon his brother. The life, wealth, and honour of a Muslim are inviolable by another Muslim." [Muslim]
Hisham Ibn Hassan رحمه الله said: "Some people were talking about humility in the presence of al-Hasan [al-Basri رحمه الله] while he remained silent. When they continued talking about it, he said to them:
'I see you have went at length in talking about humility.'
They asked: 'What is humility, O Abu Sa'eed?'
He replied: 'When a person leaves his house and considers every Muslim that he meets to be better than him.'"
"Whoever humbles himself for the sake of Allah, Allah raises him; and whoever is arrogant, Allah degrades him."(Bayhaqi, Shu'an al-Iman)
'Allama Tibi رحمه الله explains that the one who considers himself lower than his actual status and considers others to be superior is elevated by Allah سبحانه و تعالى and also becomes elevated among people.(Mirqat al-Mafatih, 8:844)
Pride and majesty belong to Allah سبحانه و تعالى alone. The Messenger of Allah صلى الله عليه وسلم related that Allah Most High says, "Pride and majesty is my upper garment and exaltedness is my lower garment. Whoever contends with me for them, I will enter him into the Hellfire."(Muslim)
The following hadith clearly explains the different between self-dignity and pride. Sayyiduna Abu رضي الله عنه Hurayra relates, "A very handsome man came to the Messenger of Allah صلى الله عليه وسلم. He said, 'I like beauty and you can see what I have been given of it, and I do not prefer that anybody excel over me in this regard, even in the matter of a sandal strap. Is this pride?" The Messenger of Allah صلى الله عليه وسلم said, 'No. Pride is to reject truth and despise people.'"(Abu Dawud, al-Adab al-Mufrad) (Provisions for the Seekers)
It has been called ummul-amradh, or the root of all sicknesses of the heart. Prophet Muhammad, Sall-Allahu alayhi wa sallam, warned that a person having even an iota of it in his heart will never enter paradise. This deadliest of all sins is kibr, or arrogance.
No one likes arrogance - in others. We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured. In reality, the treatment of ummul-amradh requires a deeper look.
For that we need to appreciate the difference between adab or manners, on the one hand and akhlaq or morals on the other. While adab deal with one's external disposition, akhlaq as defined by Islam deal with our inner thoughts, feeling, and attitudes. In a healthy personality, the manners and morals are in harmony. But it is also possible to have the former without having the latter. The first concerns itself with how a person deals with others. The second is concerned with what a person thinks of himself. Two persons showing humbleness in their dealings with others, may have exactly opposite ideas in their minds. One may do it out of his or her "generosity"; the other may do it because he genuinely thinks that he is not better than the other person. The first person only has a shell of humbleness, which will crumble when tested. It is the second person who is really free of arrogance.
Real greatness belongs only to Allah, our Lord, Creator, and Master. Human beings are just a creation of Allah - and a very small creation in comparison to the unimaginably vast universe. Anyone who understands this will realize that our proper status is only that of servants of Allah. In fact for a Muslim the real human model is none other than Prophet Muhammad, Sall-Allahu alayhi wa sallam, who is the greatest of all human beings. His greatness lies in being the humblest of all servants of Allah! It is impossible for any person who has this consciousness to entertain any notions of his own greatness.
This leads us to the definition of kibr, given in a famous hadith: "Kibr is to knowingly reject Truth and to belittle other people." This hadith exposes two strains of this deadly disease, both dealing with our exaggerated ideas of self-importance. The first suggests that I am more important than the Truth. The second suggests that I am more important than other people.
We know about the Quraish and Jews of Arabia who had come in contact with Prophet Muhammad, Sall-Allahu alayhi wa sallam, and who knew in the heart of their hearts that he indeed was the Messenger of Allah. Their arrogance, though, kept them from accepting it. History has recorded statements from some of them who said we know he is the Promised Prophet but we will keep on opposing him to maintain our leadership.
While that was the most blatant form of arrogance, we can witness the same attitude on a smaller scale in our discussions and arguments. A person realizes that he was wrong, but then his pride keeps him from admitting it. No matter how polite or "humble" that person may appear to be ordinarily, this test shows the presence of arrogance in his heart. It is arrogance that keeps a person from saying "I am sorry."
The second strain involves our feeling of superiority with respect to other people. Islam's teaching is that one should never consider oneself greater than other people, because that Judgment will come from Allah, and Allah alone, on the Day of Judgment. None of us knows what our end will be, whether we will end up being a winner or loser over there. The person who appears to be nobody here may end up with eternal bliss because of his goodness that only Allah knew. The person who is a big shot here may end up among the sinners who will be punished there, because of his evil that only Allah knew. How foolish, it is then to congratulate ourselves over our fleeting "superiority".
What if a person does have edge over another person in measurable worldly terms? How then can he not consider himself superior than the other person in that respect? The point is sometimes made in half jest: it is difficult to be humble when you are so great. Islam does not ask us to reject reality and imagine we don't have what we really do. Rather it asks us to take a deeper look at the reality and not be misled by a superficial perception of it. And the simple reality that escapes many is that our health, wealth, talents, and power are not of our own creation. God gave those to us as a test and He can take them back whenever He wills. Those who are conscious of this reality, their blessings will produce gratitude in them; those who are blind to it will develop pride and arrogance.
Some forms of kibr are subtle. If a person is embarrassed to bow to Allah in the presence of non-believers, that is a case of "kibr in the face of Allah," says Maulana Ashraf Ali Thanvi.
While throughout history humanity had agreed on the evil of arrogance and the virtue of humbleness (despite its failures in practice), this century has seen new dogmas that aim at changing the definitions of good and evil. Humbleness is no longer desirable. Rather, one has to avoid "Inferiority Complex." Alfred Adler (1870-1937) gave us that term. According to him, life is a continuous struggle to move from a position of inferiority to a position of significance. Those who fail to make the progress, develop inferiority complex, which can be treated by increasing self-esteem. Unfortunately today such pseudo-science is accepted as gospel truth.
The truth is that problems arise when we turn away from reality. A humble person is a happy, content, grateful person who thanks God for his blessings and has no notions of his own superiority. False notions of superiority or of one's entitlements in life, on the other hand, lead to frustrations and complexes.
Pride is one of the blameworthy qualities and it is forbidden to have it. Allah ta`ala said: "I will turn away from My signs those who are arrogant in the earth without right." As far as its reality is concerned, you should know that pride is divided into inward and outward pride. Inward pride is a quality within the self, and outward pride is action which appears through the limbs.
The name pride (kibr) is more appropriate for the inward quality. As for action, it is the result of that quality, and you must know that the quality of pride demands action. When it appears on the limbs, it is called arrogance (takabbur), and when it does not manifest itself, it is called pride (kibr). Its root is the quality in the self which is satisfaction and confidence at seeing the self above anyone towards whom he is overbearing. Mere self-exaltation does not make someone arrogant. He might well exalt himself while seeing that another person is greater than him or his equal. In this case, he is not overbearing toward him. It is not enough merely to disdain others. In spite of his disdain, a person might see himself as more despicable and therefore, he would not be considered arrogant. If someone sees the other as his equal, he is not considered arrogant. He must see that he has a rank and someone else has a rank, and then see his rank as above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the other's company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject his basic equality, and put himself above this other in assemblies, wait for him to begin the greeting, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the proud man scorns to answer him. If he warns him, he refuses to accept it. If he answers him back, he is angry. When the proud man teaches, he is not courteous to his students. He looks down upon them and rebuffs them. He is very condescending toward them and exploits them. He looks at the common people as if he were looking at asses. He thinks that they are ignorant and despicable.
The Dangers Of Kibr
There are many actions which come from the quality of pride. They are too many to be numbered. This is the reality of pride.
The harm it does is immense. The 'ulama' can help you but little against it, let alone the common people. How could its harm be other than great when it comes between a man and all the qualities of the mu'minun? Those qualities are the doors to the Garden. Pride locks all those doors because it is impossible for him to want for the mu'minun what he wants for himself while there is anything of self-importance in him. It is impossible for him to have humility - and humility is beginning of the qualities of those who guard themselves out of fear of Allah - while there is any self-importance in him. It is impossible for him to remain truthful while there is self-importance in him. It is impossible for him to abandon anger while there is self-importance in him. It is impossible for him to offer friendly good counsel while there is self importance in him. It is impossible for him to accept good counsel while there is self-importance in him. He is not safe from the contempt and slander of others while there is self-importance. There is no praiseworthy quality but he is incapable of it from the fear that his self-importance will slip away from him.
As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be effected by joining the two of them. The knowledge-cure is to know and recognise yourself and to know and recognise your Lord. That will be enough to remove your pride. Whoever knows and recognises his own self as it should be known and recognised, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...].
Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submisiveness. It is enough for you to recognise one ayat of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him."
This ayat points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning.
As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, thena blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having he lowest of qualities and attributes since at his beginning, he was not created perfect. he was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity.
This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful."
He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strenght after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it.
Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognise the baseness of his essence and thereby recognise himself. He perfected the sperm-drop for him so that he would recognise his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?"
He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfecteed him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You ant to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to waht concerns it and yet you are caught up in the valleys of whispersings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralysed, your intellect may be stolen away, your ruh may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognise yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his spearated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him."
How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure.
As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you.
"Is there anyone who can look down on another person? Who knows how close he really is with Allah? There should never be any hate for sinners, though for the sins themselves there must be.
Sometimes in a matter of moments major transformations take place: a disbeliever or an idol-worshipper for decades in the blink of an eye becomes a true practising believer.
Who is there who can judge the condition of another's heart? Who can tell of the inward fire blazing in the heart of someone else? Indeed, what could he know? He is much less aware of the state of his own inner state. For this reason a person should never feel himself superior because of something he has. For what in reality does one possess that one can feel pride for? These are all but gifts from Allah and examples of His Mercy.
On the contrary one should continuously endeavour to achieve certainty of one's own indigence and dependency
This cannot be undone and I am sure it will be greatly appreciated.
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