Kibr on People
- :Mujahidali A.R. Sheriff
Adopted from the book : "Pride" by : "Mujahidali A.R. Sheriff"
This is the third kind of Kibr i.e. to consider oneself greater and superior than other fellow human beings. The scholars of ‘llmul-Akhlaq ‘ (Science of Ethics) describe a proud one as thus : He will consider himself great but will value and honour others less. He will consider himself better in all respect and will never agree to be compared to other human beings.
He will always want to be ahead whilst walking with people and choose for himself a special position in the hearts of gathering so as to be easily distinguished. He will always expect others to greet him first and show humility to him. If advised, he will be irritated and refuse lo acknowledge the advice and when refuted in a matter, he will not accept it but will instead express his anger. If anyone else besides him is praised, he will not tolerate it, instead he will always expect people to praise him and make themselves available to serve him at all times. And if he is wealthy, he will avoid association with the poor even at congregational prayers and religious functions.
Kibr on People in Qur'an
"And when it is said to him: guard against (the punishment of Allah, pride carries him off to sins therefore hell is sufficient for him, and certainly it is in an evil resting place" (Al Baqarah/206)
"And do not turn your face away from people in contempt nor go about in the land exulting over much; surely Allah does not love any self-conceited boasters." (Luqman/18)
Kibr on People in Hadith
Imam Jaffer as-Sadiq (a.s.) has said : "Kibr is to belittle the people and give them less than their right." (Al Kafi)
It has also been reported from the same Imam (a.s.) that : "Whoever degrades people and shows his might over them is a tyrant." (Al Kafi)
To show-off Wealth is Kibr
Many wealthy people love to show-off and boast their wealth. Islam considers the rich as trustees and depositories of wealth bestowed upon them by Allah (s.w.t.). Instead of earning unnecessary fame and pomp, they are required to utilize their wealth for betterment of the deprived classes.
In Hadith al-Qudsi, Almighty Allah says : "The rich are my agents and the poor are my family. Therefore whoever act miserly with them I shall put them into a burning fire and will care not about them." (Kalimatullah)
Many scholars of Ilmul-Akhlaq agree that wealth is the prime cause of evils such as pride, egotism, selfness, greed and injustice. It is for this reason that Islam has made it incumbent good ways of giving sadaqah (charity). Had it not made obligatory, the poor would continue to remain deprived. The Holy Qur’an relates the incident of Qaroun as a lesson for the rich and warns them of a similar fate. Qaroun belonged to the tribe of Prophet Musa (a.s.) and was also his close relative. In the Beginning he was pious but after accumulating wealth and treasures of gold in Tiyah, a desert in the Sinai Peninsula, where he engaged in alchemy and gold, Qaroun became proud and upon the believers. The following verses of Surat-ul Qases (76 to 81) describes Qaroun’s wealth, Arrogance and the manner in which he met his fate.
"The rich are my agents and the poor are my family. Therefore whoever act miserly with them I shall put them into a burning fire and will care not about them.’ (Kalimatullah)
Many scholars of Ilmul Akhlaq agree that wealth is the prime cause of evils such as pride, egotism selfishness greed and injustice. It is for this reason that Islam has made it incumbent upon Muslims to pay Khums, Zakat, Fitra and recommended good ways of giving sadaqah (charity). Had it not been made obligatory, the poor would continue to remain deprived. The Holy Qur’an relates the incident of Qaroun as a lesson for the rich and warns them of a similar fate.
Qaroun belonged to the tribe of Prophet Musa (a.s.) and was also his close relative. In the beginning he was pious but after accumulating wealth and treasures of gold in Tiyah, a desert in the Sinai Peninsula, where he engaged in alchemy and gold, Qaroun became proud and looked down upon the believers. The following verses of Surat-ul-Qasas (76 to 81) describes Qaroun’s wealth, arrogance and the manner in which he met his fate. "Surely, Qaroun was of the people of Musa, but he rebelled against them and we had given him a treasure, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him :do not exult, surely Allah does not like the exultant. And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you and do not seek to make mischief in the land, surely Allah does not love mischief makers.
He said : I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed before him of the generation those who were mightier in strength than he and greater assemblage? And the guilty shall not be asked about their faults. So he went forth to his people in his finery. Those who desire this world’s life said :O would that we had the like of what Qaroun is given: most surely he is possessed of mighty good fortune. And those who were given the knowledge said :Woe to you. Allah’s reward is better for him who believes and does good, and none is made to receive this except the patient. Thus we made the earth to swallow up him and his abode : so he had nobody of helpers to assist him against Allah nor was he of those who can defend themselves.
The lesson which one learns from the incident of Qaroun is that his ingratitude and pride led to the punishment of Allah (S.W.T.)
Human beings, irrespective of their colour, language, culture or social position have one or the other praiseworthy quality hidden in them. Just as some shortcomings are common in human beings, in the same way some good qualities are also inherent in them. Moreover, these qualities would differ from person to person. For instance, if one is rich it does not mean he is better and superior than a poor man. Who knows that the poor man would possess qualities superior to the rich man e.g. in knowledge, piety or Courage.
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