Humility and Arrogance: Their Respective Legal and Ethical Positions in Islam.
Keywords:
Arrogance, Modesty, Morals, Virtues, Evils, Person, Society, Unity, Tolerance, Social Solidarity, Social Prosperity.Abstract
The aim of this paper is to examine various aspects of human behavior and its impact on personal and social life, with a focus on humility and arrogance. Attempt is also made to know the ways and means that can aid in the eradication of moral vices and the cultivation of moral virtues among individuals and societies. Pondering over the original texts, as well as their explanations provided by the scholars, the author has tried best to obtain a deeper understanding of the nature and essence of arrogance and humility, as well as their respective implications. The information gathered is organized systematically in accordance with academic norms. The texts as well as the human experience testify that arrogance is an abominable moral vice that breeds a slew of other moral vices, while humility is the most admirable moral virtue that fosters love and affection among individuals, resulting in mental peace and social solidarity. The paper would make a significant contribution in that it explains almost all the root causes of arrogance and then offers a list of seventeen remedies for removing it from one’s own self (nafs). On the other hand, readers will find a summary of the virtues and advantages of humility in both personal and social life. Furthermore, the remedies discussed for the eradication of arrogance will help us to cleanse ourselves of this spiritual affliction. The tips and methods for acquiring humility that have been discussed will allow us to adorn ourselves with good moral qualities.
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References
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Notes
Muhammad, the Messenger of God relates from God that He said: “Might is His Izār (lower garment) and majesty is His Ridā (upper garment), and whoever contends with Me I shall punish him.” (Ibn Al-Ḥajjāj, hadith no. 6680). In another narration the words of the Prophet are: “Allah, Exalted is He, says: ‘Pride is My Ridā and majesty is My Izār, and whoever contends with Me concerning either of them, I shall throw him into the Fire. (Ibn Al-Ash‘ath, hadith no. 4090).
Izār: A thing well known; [a waist‐wrapper] a wrapper for covering, or which covers, the lower part of the body, [from the waist downwards, concealing the thighs, and generally the upper half, or more, of the shanks, not sewed: or such as is beneath the shoulders, or on the lower half of the body. (Lane, p. 153).
Ridā: is that which covers the upper half of the body; or that which is upon the shoulders and back; and this also is not sewed: each of these explanations is correct. (Lane, p. 153).
These things (Izār and Ridā) are being used in a metaphorical context here. The purpose of this tradition (hadith) is to emphasize that all pride and majesty belong solely to Him. All the attributes of the Creator are His own, while the attributes of the creature are granted by God.
A famous Harvard psychologist says: “The very nature of the neurotic disorder is tied to pride. … Thus, most neuroses, are, from the point of view of religion, mixed with the sin of pride.” (Tarrants, 2011).
Honor, respect and nobility in Islam depend on personal character and behavior. The pious and righteous is successful and the sinner and disobedient is unsuccessful.
Literally means: excellent, superior, blessing, good, welfare, etc.
Literally means: existence, support, sustenance, etc.
God says in the Qur’ān: “Know that the life of this world (in comparison with the life hereafter) is but a sport and a play, and an adornment and self-glorification among you and a rivalry in riches and children. It is as (i.e., comparable in the ephemeral nature of these worldly aims) the vegetation after rains the growth of which pleases the husbandmen, then it withers and thou seest it becoming yellow, then it becomes chaff. And in the Hereafter there is both a grievous torment (this is for those who covet the life of this world) and forgiveness from God and His pleasure (this is for those who aim at the life of the Hereafter); and the life of this world (with all its snares and delusions) is but a vain bauble. (Al-Qur’ān, 57: 20).
See, for example, Al-Qur’ān, Sūrah al-Nisā: Chapter 4; verse 36, Al-Qur’ān, Sūrah al-Naḥl: Chapter 16; verse 23, Al-Qur’ān, Sūrah Luqmān; Chapter 31; verse 18.
See, for example, Al-Qur’ān, Sūrah al-A‘rāf: Chapter 7; verse 36, Al-Qur’ān, Sūrah al-Zumar: Chapter 39; verse 60, Al-Qur’ān, Sūrah al-Naḥl: Chapter 16; verse 29.
In chapter 16 the Qur’ān says: “It would be said to them: So enter the gates of Hell, to dwell therein forever. Woeful indeed will be the lodging of the arrogant.” (16:29).
The Prophet said: “One who has arrogance (takabbur), God disgraces him. Thus he becomes smaller in the eyes of the people and bigger in his own eyes till he becomes as disgraceful as a dog or a pig in the eyes of the people” (Al-Mundhirī, hadith no. 4271).
The same message is found in the Bible as well. “When pride comes, then comes shame” (Proverbs 11: 2). “Pride goes before destruction, and a haughty spirit before a fall” (Proverbs 16: 18). “For whoever exalts himself will be abased” (Luke 14:11).
See also hadith no. 104, p. 59 in Provisions for the Seekers where other things are also mention besides these three. (Ibn Yūsuf, 2014).
There is yet another important fact that should be kept in mind; everything a man possesses in this world exists by the Will of God. By God’s Will, some people are born into wealth while others are tested in poverty for the length of their lives. However, it is entirely irrational for a person to be arrogant because of the blessings God grants him. God does all this according to His divine plan. He improves the situation of those whom He pleases, and He also restricts the means of others. In both cases, however, it is a test for man; he is tested in his attitude to these favors as well as deprivations. God says in the Qur’ān: God increases the provision for whom He will (in consonance with His universal Plan) and also (for whomsoever He will) He stints. (Al-Qur’ān, 13:26).
Thus, being wealthy in this world does not always imply that you are in God’s favor, and being in adversity does not always imply that you are in God’s disfavor. Both situations are, in fact, a test for humanity. Describing the unstable attitude of man, God says:
As for man (i.e., the ungrateful man) – when his Lord tries him (by prosperity) and honors him, and is bountiful to him, he says (in pride and exultation): my Lord has honored me (and this prosperity is my due). And when his Lord tries him (by adversity) and stints unto him his provision, he says (by way of complaint): my Lord has despised me (while I ought to have been honored). No indeed (it is a true test of merit). (Al-Qur’ān, 89:15-17).
i.e., human knowledge, howsoever profound, is after all relative; in God alone Perfection dwells. The passage is introduced as a corrective to human conceit.
Explaining the same subject, Prophet Muḥammad is reported to have said: “The example of a person who teaches good things to other people but forgets his own self (i.e., not working according to his knowledge) is like that of a lamp / candle that provides light to the people but burns itself.” (Al-Mundhirī, hadith no. 218 & 220).
“For if anyone thinks he is something, when he is nothing, he deceives himself” (Galatians 6:3).
These are discussed above under “Methods and Remedies to Eliminate Arrogance”.
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