Explanation of the author's statement: "And they forbid boasting, arrogance, aggression, and looking down upon creation, whether with right or without right"

The Shaykh :"And they forbid boasting, arrogance, aggression, and looking down upon creation".
Boasting is in words, arrogance is in actions, and looking down upon creation is in both. Aggression is transgression and looking down upon creation. They forbid boasting, which is when a person boasts over others with his words, saying: "I am the scholar, I am the rich one, I am the intelligent one, I am the brave one, I am the son of the noble one who sees the tips of the noses," and the like of boasting over others. If he goes further and looks down upon others, saying: "Who are you? What do you have that I do not have? You are the one who knows nothing," and so on, then this contains aggression and looking down upon creation.
Arrogance, we said, is in actions. The Prophet (peace and blessings be upon him) said: . He walks with arrogance in his gait, in his face, and in raising his head and neck. Yes, if he comes to you walking as if he has reached the sky, and Allah (Mighty and Majestic) rebuked the one who does this, saying: . You are in your place; you will not pierce the earth nor reach the stars. How do you walk on the earth with arrogance? But some people, may Allah protect us from them, you feel that from the day he meets you or from the day you see him, the earth cannot bear him because of the intensity of his arrogance. The people of the Sunnah and the community forbid this and say: Be humble in speech and in action. Even in speech, do not praise yourself with your good qualities except where necessity or need requires it. A person with good qualities should not think that his qualities are hidden from people, whether he mentions them to them or not.
"And whatever quality a man may have, *** Even if he thinks it is hidden from people, he knows it"
In fact, if a man starts listing his good qualities before people, he falls, he falls in their eyes. So beware of this matter. Some people, when they start talking, you find them talking about themselves: "I did such and such, I said such and such, I went to such and such, I came from such and such," and so on. We say: This is not befitting. This may lead you to boasting, or it may be boasting if you intend by it to be haughty and to magnify yourself, showing yourself in a high status. Also, people do not need this to know you, because people know you even if you do not explain your state to them. Yes, if necessity requires this, there is no harm. If necessity requires it, there is no harm in saying: "I am so-and-so," and mentioning some of your qualities where there is a benefit. Ibn Abbas, and Ibn Mas'ud (may Allah be pleased with him), said: . This is undoubtedly praise of himself with what? With his knowledge of the Book of Allah (Mighty and Majestic). But his intention was not to boast; his intention was to encourage people to seek knowledge and to seek knowledge wherever it is. And you find some scholars, when they author a book, they praise their book. Their intention is not to boast with it and that they authored this beneficial book, for example. Their intention is that people benefit from it and receive it with acceptance. And Ibn Malik says in his poem:
"It brings the far near with concise wording, *** And expands the giving with a fulfilled promise
And it requires contentment without anger *** surpassing Ibn Ma'ti's thousand-verse poem "
Here, but with this praise of his poem and disparagement of Ibn Ma'ti's poem, his intention, and Allah knows best, was not to diminish the value of Ibn Ma'ti's poem or of Ibn Ma'ti. His intention was to divert people so that instead of exerting effort and toil in Ibn Ma'ti's poem, which is less than this, they direct their effort to this. But for this reason, he said afterwards:
"And he has obtained distinction by precedence". May Allah reward him with good. This is the complete justice. "Deserving of my beautiful praise
And Allah decrees abundant gifts for me and for him *** in the ranks of the Hereafter "
Look, some of the commentators on his name are commentators who wrote marginal notes. He said: "Ibn Malik, if only he had not said this. If only he had not said:
And Allah will judge with abundant gifts for me and for him *** In the ranks of the Hereafter
If he had said: "And Allah decrees contentment and grace for me, for him, and for the entire ummah," so that the supplication would include them all " I say: Subhan Allah al-Azim! The prophets used to supplicate for themselves, saying: And the Messenger said: And what about the Muslims, do they not do so? It is not obligatory for them to include others, nor is it a criticism of a person if he supplicates for himself or for himself and another with him. But those who add marginal notes, may Allah have mercy on them, they bring in the marginal notes. Yes, in any case, and what is the point of us going there to forbid boasting and arrogance? Arrogance: in what does it manifest? In actions, and boasting in words.
Aggression: is transgression against others. Its place or its occurrences are three, and the Messenger (peace and blessings be upon him) explained them in his saying:
So aggression against creation is in wealth, blood, and honor.
In wealth: he claims what is not his, or denies what is his, or takes what is not his. He makes a claim, he takes, he steals, he plunders, and the like. This is aggression against wealth.
Blood: killing and what is less than it. He transgresses against a person by beating, wounding, or killing.
Honor: it is possible that it means honor, i.e., reputation, or fornication and what is less than it. All of it is forbidden. So the people of the Sunnah and the community forbid transgression against wealth, blood, and honor.
Looking down upon creation means: looking down upon them with right or without right. Looking down upon creation is forbidden by the people of the Sunnah and the community, whether with right or without right. Look, looking down is when a person elevates himself. Even if he is higher than others, there is no doubt that one who is higher than others has the right to elevation and height. But does he elevate himself over others and look down? No. The reality is that one who is grateful for Allah's blessing upon you, that Allah has given you a favor over others in wealth, status, leadership, knowledge, or otherwise, it is befitting that you increase in humility so that you add goodness to goodness. The one who is humble in a position of high status, in a place of high status, you see that he is truly the humble one. The humble one in a position of weakness, here, is forced to be humble. He is forced to be poor, he comes submissive and speaks to the person with respect, like the rich one who has status and leadership, he speaks to you with respect. Here, that is forced upon him, and this is true humility. The important thing is that the person, the meaning of his saying: "Looking down with right" means that even if he has the right to state that he is high and elevated, they forbid that.
Or it is said: The meaning of his saying: "Looking down with right" is that the origin of his looking down is right, by the fact that a person has transgressed against him, so he transgresses against him more.
So the people of the Sunnah and the community forbid that. As for his saying: "Without right", it is clear that looking down is usually without right, and that a person has no right to look down upon others. I do not know what the time limit is?
The student: Yes.

The Shaykh : ... Okay, he says "Without right"