Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
Machine translationRead the Arabic original
The reciter: He said -may Allah have mercy on him-: "The Chapter on the Prohibition of Arrogance and Self-Admiration:
Allah the Exalted said:[Al-Qasas 28:83].
And He said:[Al-Isra 17:37].
And He said:[Luqman 31:18].
And He said:[Al-Qasas 28:76] until His saying: [Al-Qasas 28:81] ".
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Nawawi (may Allah have mercy on him), said in his book *Riyad al-Salihin*: "What has come regarding arrogance and self-admiration": Arrogance is haughtiness and a person believing that he is great, that he is above people, and that he has a superiority over them. Self-admiration is when a person sees his own work and admires it, magnifies it, and becomes arrogant about it. So self-admiration is in the deed, while arrogance is in the self. Both are a blameworthy character trait: arrogance and self-admiration. Arrogance is of two types:
Arrogance towards the truth, and arrogance towards creation. The Prophet (peace and blessings be upon him) clarified them in his saying:Sahih Muslim 91a: So "batara al-haqq" (became arrogant towards the truth) means rejecting it, turning away from it, and not accepting it. And "ghamata al-nas" (despised the people) means looking down on them, despising them, and not seeing people as having any value, and believing that he is above them, and the like of that.
It was said to a man, "What do you see people to be?" He said, "I do not see them except like mosquitoes." It was said to him, "Indeed, they do not see you except like a mosquito."
It was said to another, "What do you see people to be?" He said, "I see people as greater than me, and they have a status and a rank." It was said to him, "They see you as greater than them, and that you have a status and a place. So if you see people in a certain way, people see you as you see them. If you see them in a place of honor, reverence, and magnification, and you place them in their due station, they will recognize that for you, and see you in a place of reverence, honor, and magnification, and place you in your due station. And the opposite is the opposite."
As for "batara al-haqq" (becoming arrogant towards the truth): it is rejecting it, and a person not accepting the truth, but rather refusing it and rejecting it out of self-importance and his own opinion. He believes, may Allah protect us from that, that he is greater than the truth. The sign of that is that a person is brought evidence from the Book and the Sunnah, and it is said to him: "This is the Book of Allah, this is the Sunnah of the Messenger of Allah," but he does not accept it. He persists in his opinion. This is rejecting the truth, may Allah protect us from that. Many people defend themselves; if they say something, they cannot move away from it, even if they see the correct view to be contrary to it.
But this is contrary to reason and contrary to the Shari'ah. It is obligatory for a person to return to the truth wherever he finds it, even if it contradicts his statement. Let him return to it, for it is more honorable for him with Allah, more honorable for him with people, safer for his conscience, and more exonerating. It does not harm him. Do not think that if you return from your statement to clarify the correct view, that this will lower your status with people. Rather, this raises your status, and people know that you do not follow except the truth. As for the one who is stubborn and remains as he is and rejects the truth, this is an arrogant person, may Allah protect us from that.
And this second type occurs in some people, may Allah protect us from that, even among students of knowledge. It becomes clear to him after discussion that the correct view is contrary to what he said yesterday, but he remains in his opinion. Satan dictates to him that if he returns, people will look down on him and say: "This is a person who is a follower of others, having a different opinion every day." And this does not harm. If you return to the correct view, let your statement today be contrary to your statement yesterday. The great Imams have multiple opinions in a single issue. Here is Imam Ahmad (may Allah have mercy on him), the Imam of the people of the Sunnah and the highest of the Imams in terms of following evidence and breadth of knowledge. We find that he has, in a single issue, sometimes more than four opinions. Why? Because when the evidence becomes clear to him, he returns to it. And this is the case of every fair person: to follow the evidence wherever it is.
Then the author mentioned verses related to this chapter, clarifying -may Allah have mercy on him- that they all indicate the condemnation of arrogance. He postponed mentioning the verses related to Qarun. Qarun was a man from the Children of Israel, from the people of Moses. Allah the Exalted gave him much wealth, until the opening of his keys was a burden for a group of men of great strength: meaning the keys of the treasories were heavy and difficult for the group: meaning a group of men, of great strength: in their number[Al-Qasas 28:76]: So this man became arrogant, may Allah protect us from that, and was haughty. When he was reminded of the verses of Allah, he rejected them and was arrogant. He said: [Al-Qasas 28:78]: So he denied the favor of Allah upon him, and said, "I acquired it with my hand. I have knowledge by which I attained this wealth." And the result was that Allah caused the earth to swallow him and his home. He and his possessions were destroyed: [Al-Qasas 28:81-82]: So reflect on the result of arrogance, may Allah protect us from that, and self-admiration and self-importance. How was the outcome of that destruction and ruin? So Allah is the One who grants success.
In the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Nawawi (may Allah have mercy on him), said in the book: *Riyad al-Salihin*: "Chapter: The Prohibition of Arrogance and Self-Admiration": And the discussion of the meaning of each of them has preceded, and the discussion of the verses that came regarding Qarun has preceded.
Then the author mentioned several verses, among them His saying:[Al-Qasas 28:83]: The Hereafter is the last of the dwellings of the children of Adam, because the child of Adam has four dwellings, all of which end in the Hereafter. The first dwelling: in the womb of his mother. The second dwelling: when he comes out of his mother's womb to the dwelling of this world. The third dwelling: the barzakh, the interval between his death and the establishment of the Hour. The fourth dwelling: the Hereafter, which is the end and the final abode. Regarding this dwelling, Allah the Exalted said: [Al-Qasas 28:83]: They do not desire to be arrogant over the truth or arrogant over creation, but rather they are humble. And if Allah negates from them the desire for arrogance and corruption, then it is even more so that there is no arrogance or corruption. So they do not become arrogant in the earth, nor do they corrupt, nor do they desire that. For people are divided into three categories:
A category that became arrogant and corrupted, so in his case, the desire and the action both came together.
And a category that did not desire corruption or arrogance, so both matters are negated from him.
And a third category: he desires arrogance and corruption but is not able to do it. So this third one is between the first and the second, but he bears the burden, because he intended evil.
So the Hereafter is only for those who do not desire arrogance in the earth: meaning arrogance over the truth or over creation,[Al-Qasas 28:83].
So if someone asks: What is corruption in the earth?
The answer is: Corruption in the earth is not the demolition of houses or the burning of crops. Corruption in the earth is through sins, as the scholars (may Allah have mercy on them) said regarding His saying:[Al-A'raf 7:56] meaning: Do not disobey Allah, because sins are a cause of corruption. Allah the Blessed and Exalted said: [Al-A'raf 7:96]: So Allah did not open for them blessings from the sky or from the earth. So corruption in the earth is through sins. We ask Allah for safety.
And Allah the Blessed and Exalted said:[Al-Isra 17:37] And in the second verse: [Al-Isra 17:37]: meaning: No matter who you are, you cannot split the earth, nor can you boast until you equal the mountains. Rather, you are you, you are a child of Adam, lowly and weak. So how do you walk in the earth with arrogance? And He said: [Luqman 31:18], turning the cheek to people: that a person turns away from people, and you find him, may Allah protect us from that, arrogant, with his neck stiff. He talks to you and you talk to him, and yet he has turned away from you like this, he has turned his cheek. [Al-Isra 17:37]: meaning: Do not walk with haughtiness, self-importance, and arrogance. [Luqman 31:18]: The one who is arrogant in his demeanor and boastful in his tongue and speech. So he is arrogant in his demeanor: in his clothes, in his garments, in his appearance, in his walk. He is boastful in his speech and tongue. So Allah the Exalted does not love this. He only loves the humble, the wealthy, the hidden, the pious. This is the one whom Allah the Mighty and Majestic loves. We ask Allah the Exalted to guide us and you to the best of characters and deeds, and to keep us away from the worst of characters and deeds. Indeed, He is Generous and Noble.
Allah the Exalted said:
That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.
تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادًا والعاقبة للمتقينAnd He said:
And do not walk upon the earth exultantly
ولا تمش في الأرض مرحًاAnd He said:
And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.
ولا تصعر خدك للناس ولا تمش في الأرض مرحًا إن الله لا يحب كل مختال فخورAnd He said:
Indeed, Qarun was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exultant.
إن قارون كان من قوم موسى فبغى عليهم وآتيناه من الكنوز ما إن مفاتحه لتنوء بالعصبة أولي القوة إذ قال له قومه لا تفرح إن الله لا يحب الفرحينAnd We caused the earth to swallow him and his home
فخسفنا به وبداره الأرضThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Nawawi (may Allah have mercy on him), said in his book *Riyad al-Salihin*: "What has come regarding arrogance and self-admiration": Arrogance is haughtiness and a person believing that he is great, that he is above people, and that he has a superiority over them. Self-admiration is when a person sees his own work and admires it, magnifies it, and becomes arrogant about it. So self-admiration is in the deed, while arrogance is in the self. Both are a blameworthy character trait: arrogance and self-admiration. Arrogance is of two types:
Arrogance towards the truth, and arrogance towards creation. The Prophet (peace and blessings be upon him) clarified them in his saying:
Pride is disdaining the truth (out of self-conceit) and contempt for the people.
الكبر بَطَر الحقّ وغمط الناسIt was said to a man, "What do you see people to be?" He said, "I do not see them except like mosquitoes." It was said to him, "Indeed, they do not see you except like a mosquito."
It was said to another, "What do you see people to be?" He said, "I see people as greater than me, and they have a status and a rank." It was said to him, "They see you as greater than them, and that you have a status and a place. So if you see people in a certain way, people see you as you see them. If you see them in a place of honor, reverence, and magnification, and you place them in their due station, they will recognize that for you, and see you in a place of reverence, honor, and magnification, and place you in your due station. And the opposite is the opposite."
As for "batara al-haqq" (becoming arrogant towards the truth): it is rejecting it, and a person not accepting the truth, but rather refusing it and rejecting it out of self-importance and his own opinion. He believes, may Allah protect us from that, that he is greater than the truth. The sign of that is that a person is brought evidence from the Book and the Sunnah, and it is said to him: "This is the Book of Allah, this is the Sunnah of the Messenger of Allah," but he does not accept it. He persists in his opinion. This is rejecting the truth, may Allah protect us from that. Many people defend themselves; if they say something, they cannot move away from it, even if they see the correct view to be contrary to it.
But this is contrary to reason and contrary to the Shari'ah. It is obligatory for a person to return to the truth wherever he finds it, even if it contradicts his statement. Let him return to it, for it is more honorable for him with Allah, more honorable for him with people, safer for his conscience, and more exonerating. It does not harm him. Do not think that if you return from your statement to clarify the correct view, that this will lower your status with people. Rather, this raises your status, and people know that you do not follow except the truth. As for the one who is stubborn and remains as he is and rejects the truth, this is an arrogant person, may Allah protect us from that.
And this second type occurs in some people, may Allah protect us from that, even among students of knowledge. It becomes clear to him after discussion that the correct view is contrary to what he said yesterday, but he remains in his opinion. Satan dictates to him that if he returns, people will look down on him and say: "This is a person who is a follower of others, having a different opinion every day." And this does not harm. If you return to the correct view, let your statement today be contrary to your statement yesterday. The great Imams have multiple opinions in a single issue. Here is Imam Ahmad (may Allah have mercy on him), the Imam of the people of the Sunnah and the highest of the Imams in terms of following evidence and breadth of knowledge. We find that he has, in a single issue, sometimes more than four opinions. Why? Because when the evidence becomes clear to him, he returns to it. And this is the case of every fair person: to follow the evidence wherever it is.
Then the author mentioned verses related to this chapter, clarifying -may Allah have mercy on him- that they all indicate the condemnation of arrogance. He postponed mentioning the verses related to Qarun. Qarun was a man from the Children of Israel, from the people of Moses. Allah the Exalted gave him much wealth, until the opening of his keys was a burden for a group of men of great strength: meaning the keys of the treasories were heavy and difficult for the group: meaning a group of men, of great strength: in their number
thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exultant.
إذ قال له قومه لا تفرح إن الله لا يحبّ الفرحينI was only given it because of knowledge I have.
إنما أوتيته على علم عنديAnd there was for him no company to aid him other than Allah, nor was he of those who [could] defend themselves. (82) And those who had wished for his position the previous day began to say, "Oh, how Allah extends provision to whom He wills of His servants and restricts it! If not that Allah had conferred favor on us, He would have caused it to swallow us.
فما كان له من فئة ينصرونه من دون الله وما كان من المنتصرين * وأصبح الذين تمنّوا مكانه بالأمس يقولون ويكأنَّ الله يبسط الرّزق لمن يشاء ويقدر لولا أن منّ الله علينا لخسف بناIn the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Nawawi (may Allah have mercy on him), said in the book: *Riyad al-Salihin*: "Chapter: The Prohibition of Arrogance and Self-Admiration": And the discussion of the meaning of each of them has preceded, and the discussion of the verses that came regarding Qarun has preceded.
Then the author mentioned several verses, among them His saying:
That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.
تلك الدّار الآخرة نجعلها للذين لا يريدون علوّا في الأرض ولا فسادا والعاقبة للمتّقينWe assign to those who do not desire exaltedness upon the earth or corruption
نجعلها للذين لا يريدون علوًّا في الأرض ولا فسادًاA category that became arrogant and corrupted, so in his case, the desire and the action both came together.
And a category that did not desire corruption or arrogance, so both matters are negated from him.
And a third category: he desires arrogance and corruption but is not able to do it. So this third one is between the first and the second, but he bears the burden, because he intended evil.
So the Hereafter is only for those who do not desire arrogance in the earth: meaning arrogance over the truth or over creation,
or corruption. And the [best] outcome is for the righteous.
ولا فسادا والعاقبة للمتّقينSo if someone asks: What is corruption in the earth?
The answer is: Corruption in the earth is not the demolition of houses or the burning of crops. Corruption in the earth is through sins, as the scholars (may Allah have mercy on them) said regarding His saying:
And cause not corruption upon the earth after its reformation
ولا تفسدوا في الأرض بعد إصلاحهاAnd if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning."
ولو أنّ أهل القرى آمنوا واتّقوا لفتحنا عليهم بركات من السماء والأرض ولكن كذّبوا فأخذناهم بما كانوا يكسبونAnd Allah the Blessed and Exalted said: