Chapter: Humility. Malik ibn Isma'il narrated to us, Zuhayr narrated to us, Humayd narrated from Anas (may Allah be pleased with him), who said:

The Reciter: Chapter: Humility. Malik ibn Isma'il narrated to us, Zuhayr narrated to us, Humayd narrated from Anas (may Allah be pleased with him), who said: The Prophet (peace and blessings be upon him) had a she-camel. And Muhammad narrated to me, al-Fazari and Abu Khalid al-Ahmar narrated to us from Humayd al-Tawil from Anas, who said: The Messenger of Allah (peace and blessings be upon him) had a she-camel called al-'Adhba, and it was never overtaken. Then a Bedouin man came on a mount of his and overtook it. This was distressing for the Muslims, and they said: "Al-'Adhba has been overtaken." The Messenger of Allah (peace and blessings be upon him) said: .

The Shaykh : Allah is the Greatest. The author said, "Chapter: Humility." Humility means being lowly, yielding, and not being arrogant. It is of two types: humility toward the truth, and humility toward creation. Humility toward the truth is in the regard of Allah and the regard of His Messenger, meaning my intention regarding the right of Allah and the right of the servants. So, humility toward the truth in the right of Allah, Mighty and Majestic, is that when a person knows the Shari'ah in any issue, he acts upon it, even if it contradicts his desire, and even if it contradicts what he used to say. As for our saying "even if it contradicts his desire," some people do not accept the truth except what agrees with their desires, as Allah the Exalted said: These are the people of desires. A person may be prevented from speaking the truth or being humble toward the truth because he previously said something to the contrary. For example, he told people yesterday that this is forbidden, then he realized that this thing is lawful in the ruling of Allah. You will find it difficult for him to say tomorrow that this is lawful, or to tell people today that this is forbidden, that this is lawful, then he realizes that the ruling of Allah in it is that it is forbidden, so it becomes difficult for him to tell people that it is forbidden. Is this humility or not humility? This is not humility. It is obligatory that when the truth becomes clear to you, you be humble, even if the one who made it clear to you is younger than you in age, status, and prestige. The truth is followed. Now, if a Christian, a Jew, a polytheist, or an atheist came with the truth, would you be humble to him? Yes, you would be humble to him. I would be humble to him and accept it. But if a Muslim believer came with falsehood, I would not accept it. Humility toward creation is gentleness and the absence of harshness, but gentleness and the absence of harshness are only when wisdom requires it. Sometimes harshness and severity are required by wisdom. Look at the saying of Allah the Exalted in describing the Companions: Rather, Allah the Exalted said to the Prophet (peace and blessings be upon him): Rather, below that, He said regarding the male and female fornicators: So the situations are three: what requires gentleness in the situation, in which case using gentleness is wisdom; what requires severity, in which case we take wisdom and use severity; and what requires neither this nor that. What is better, severity so that a person is feared, or gentleness so that he is loved and familiar?
The Reciter: According to the situation.

The Shaykh : No, let us say according to the situation. There is no wisdom now, meaning wisdom does not require either this or that.
The Reciter: Gentleness.

The Shaykh : Gentleness, yes, this is the best. So gentleness is the best. For this reason, it is mentioned that the Messenger (peace and blessings be upon him) said to Abu Bakr: "You are like Ibrahim," and he said: "I think he said to 'Umar: 'You are like Nuh.'" Nuh said: And Ibrahim said: So the result is that in these three situations, if the situation does not require gentleness, there is no doubt that gentleness is the good, and it is in accordance with wisdom. If the situation requires severity, then gentleness is not appropriate; use severity. If wisdom does not require either this or that, there is no doubt that gentleness is more appropriate. Gentleness is more appropriate and sweeter, even to the heart of the gentle one. Indeed, when a person is gentle, he finds relief in himself. And when he is harsh, he may regret it and say: "How did I do such a thing? I wish I had not done it." But if he uses gentleness, he generally does not regret it. And the Prophet (peace and blessings be upon him) informed: And therefore, whenever the two matters conflict for you, incline toward gentleness. As for the hadith he mentioned, it says: "The Messenger of Allah (peace and blessings be upon him) had a she-camel called al-'Adhba, and it was never overtaken. Then a Bedouin man came on a mount of his, a large mount, and overtook it. This was distressing for the Muslims, because the Prophet's she-camel was overtaken, and it was a she-camel, yes. And they said, 'Al-'Adhba has been overtaken,' expressing disapproval of this matter. So the Messenger of Allah, the Prophet (peace and blessings be upon him), said: Yes, of this world except that He will lower it. But as for religion, whoever Allah raises, he has no lowliness. But if a person leans toward this world, then he will be lowered. Allah the Exalted said: I seek refuge in Allah. His concern became this world, so Allah did not raise him, and he was like .
It is derived from this hadith that there is no blame on a person if a matter is distressing to him when he is overtaken, because this is part of human nature.