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Looking Down Upon Others
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Seifeddine-M
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Moulana Hakeem Muhammad Akhtar (ra), (Khalifah of Hadhrat Moulana Abraarul Haqq, ra), 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 (ra) 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 (ra) 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.
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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Seifeddine-M
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An Event Full Of Morals Concerning A Pious Man
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]
See also:
Looking Down Upon Others - http://www.muftisays.com/blog/Seifeddine-M/1749_26-06-2011/looking-down-upon-others.html
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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Seifeddine-M
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The Curse of Condemning a Sinner
“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 unless 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]
http://annoor.wordpress.com/2011/11/28/the-curse-of-condemning-a-sinner/
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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Seifeddine-M
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Dangers Of Pride (Kibr)
Imam Uthman dan Fodio
Translated by A`isha `Abd ar-Rahman at-Tarjumana
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.
http://tazkiyatips.blogspot.co.uk/2012/03/kibr-pride-and-its-dangers-by-imam.html
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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