THE ISLAMIC SHARI’AH HAS ZERO TOLERANCE FOR ARROGANCE
AS PER THE QURAN AND HADITH
AS PER THE QURAN AND HADITH
ABSTRACT
“And walk not on earth with haughty self-conceit (insolence) for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!”
We will now complete what has been called as the “ten commandments of the Quran”. Abdullah Ibn Abbas said that the commandments of the entire Torah have been reduced to fifteen verses of Surah Bani Israel” (Mazhari).
The ayah is a clear condemnation of arrogance and conceit. We are reminded that we will not be able to tear open the ground under us by our pompous heavy steps nor are we going to reach the mountain heights by stretching out in a blustering stride. As compared to the majesty of the mountains and the great expanse of earth, what is man but a tiny creature. Why is he then boasting about? He better realise his insignificance and instead praise the glory of Almighty Allah. Insolence and elation at our wealth, powers and status is usually a harbinger to many other worst evils; hence the strong and repeated denunciation. Self pride in fact is very inappropriate as well because all our gifts belong to God Almighty.
In the ayah that follows in the Quran, we are told that all the deeds and actions that have been narrated in these fifteen ayahs are evil and detestable to Allah Ta’aala:
“All such things are sins and detestable in the sight of your Lord”3
Many ahaadith are quoted in the article to further elaborate this injunction; one of them says:
It has been reported in Hadith Qudsi on the authority of Abu Huraira that the Holy Prophet said
“Allah Ta’aala says that grandeur is My mantle and greatness is my breech. Whoever tries to snatch these from Me, him I shall put in Jahannam.”
Allah Ta'aala Subhaanahoo then adds in the next ayah in the Quran HIS concluding remarks to this code of conduct narrated in the “ten Commandments of the Quran” which we have been discussing in the last few sessions:
“This is of what your Lord has revealed to you of wisdom (or that knowledge of right and wrong) and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.”4
We are told that this code of conduct is based on “hikmah” which is mostly translated as wisdom, reminding us that our Deen is a rational religion needing thinking and pondering to reach the depths of Faith.
We are then warned not to associate any being with Allah Ta'aala Subhaanahoo emphasising and reminding us that Tauheed is “the basis on which Islam builds its structure for human life” and it is to HIM alone that we worship. A belief in God and HIS ultimate judgment is critical for an acceptance of absolute moral values otherwise they keep on varying with time and social circumstances.
The word “hikmah” is frequently used in our Holy Text. At one place Allah Ta'aala Subhaanahoo says:5
“He granteth “hikmah”(i.e. wisdom) to whom He pleaseth; and he to whom “hikmah” is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.”
Is it not surprising that even today the concept of “Taqleed” i.e. blind following of the tenth century Fiqh of the four schools of Sunni Islam and uncritical conformity to the hadith literature — exact antithesis of “hikmah”, wisdom — has a strong hold on many Muslims.
This subject of arrogance has been been discussed repeatedly across the Quran, alluding to its importance to the individual Muslim and Muslimah. Several of them are quoted in the article.
May 22, 2017
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- May 2017
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee None Pages
The Main Story: Recommended Two Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to blind following (taqleed, doctrine of classical Sunni Islamic Fiqh) in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al Israa (17), Ayah 37
وَلا تَمشِ فِي الأَرضِ مَرَحًا ۖ إِنَّكَ لَن تَخرِقَ الأَرضَ وَلَن تَبلُغَ الجِبالَ طولً
“And walk not on earth with haughty self-conceit (insolence) for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!”
A SHORT VERSION
None
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
We will now complete what has been called as the “ten commandments of the Quran”. Abdullah Ibn Abbas said that the commandments of the entire Torah have been reduced to fifteen verses of Surah Bani Israel” (Mazhari). The index ayah is the thirteenth and final injunction in this group of fifteen verses. According to Javed Ahmed Ghamdi’s calculation this is the tenth injunction hence the comparison to the Ten Commandments of Torah fits better. He explains that all the major sins referred to in the Quran are the result of flouting these ten (thirteen) injunctions.
The ayah is a clear condemnation of arrogance and conceit. We are reminded that we will not be able to tear open the ground under us by our pompous heavy steps nor are we going to reach the mountain heights by stretching out in a blustering stride. As compared to the majesty of the mountains and the great expanse of earth, what is man but a tiny creature. Why is he then boasting about? He better realise his insignificance and instead praise the glory of Almighty Allah. Insolence and elation at our wealth, powers and status is usually a harbinger to many other worst evils; hence the strong denunciation. “Such humility which the Qur’ān calls upon people to adopt, decrying at the same time all types of conceit, is a mark of maintaining proper relations with God and one’s fellow human beings, and a proper personal and social attitude” points Sayyid Qutb. A Muslim treats one and all, low and high, weak and mighty with respect and consideration. Self pride in fact is very inappropriate as well because all our gifts belong to God Almighty. It is this ayah that is responsible, as pointed by Maulana Maudoodi that our exalted Caliphs and their governors and commanders were examples of unusual humility in all aspects of their life — their garb and attire, their carriage, their living and their behavior in the streets, office or battlefield. Sayyedna Umer Ibn Khattab is a perfect embodiment of such a personality, completely clean of any pomp or pride. This ayah also addresses the mankind in general and implores them to be considerate and sympathetic to other creatures and not to look down upon them.
In the ayah that follows in the Quran, we are told that all the deeds and actions that have been narrated in these fifteen ayahs are evil and detestable to Allah Ta’aala:
“All such things are sins and detestable in the sight of your Lord3
There are many ahaadith to further elaborate this injunction:
Abdullah Ibn Masood narrates that the Holy Prophet said “Not to enter Paradise is he who has arrogance in his heart even to the measure of a particle” (Mazhari, Sahih Muslim)
It has been reported in Hadith Qudsi on the authority of Abu Huraira that the Holy Prophet said
“Allah Ta’aala says that grandeur is My mantle and greatness is my breech. Whoever tries to snatch these from Me, him I shall put in Jahannam.”
Huzrat Umer bin Khattab said from his pulpit “I have heard form the Holy Prophet that a person who takes to humility, Allah Ta’aala elevates him to higher ranks following which he is , though insignificant in his own sight, but he is great in the sight of everybody else. And whoever waxes proud, him Allah Ta’aala puts to disgrace following which he is, though great in his own sight but he is in the sight of people worse than a dog and pig” (Mazhari)
The Prophet is reported to have said: “Whoever maintains humility for God’s sake, God will elevate him. Thus he looks humbly at himself but people look at him with respect. By contrast, God humiliates an arrogant person so as he rates himself highly while people look down upon him. Indeed he may be more disliked by people than a dog or a pig.” ( Ibn Kathīr in his commentary on the Qur’ān)
Allah Ta'aala Subhaanahoo then adds in the next ayah in the Quran HIS concluding remarks to this code of conduct narrated in the “ten Commandments of the Quran” which we have been discussing in the last few sessions:
“This is of what your Lord has revealed to you of wisdom (or that knowledge of right and wrong) and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.”4
We are told that this code of conduct is based on “hikmah” which is mostly translated as wisdom, reminding us that our Deen is a rational religion needing thinking and pondering to reach the depths of Faith. Please note that the Text uses the word “mimmaa” meaning ‘is of what’ or ‘is from what’ has been revealed in the Quran. In other words this code of conduct which we have discussed hitherto is only a part of the knowledge and wisdom to which Allah Ta’aala has guided HIS creatures all along the Quran. We are then warned not to associate any being with Allah Ta'aala Subhaanahoo emphasising and reminding us that Tauheed is “the basis on which Islam builds its structure for human life” and it is HE alone that we worship. A belief in God and HIS ultimate judgment is critical for an acceptance of absolute moral values otherwise they keep on varying with time and social circumstances. Hence this message of fifteen ayahs started with and ends with a call to oneness and uniqueness of God Almighty. Yousuf Ali suggests a noble angle to this reference “It begins with a mention of the worship of God, the One True God and ends with a similar mention to close the argument, thus emphasizing the fact that the love of God embraces the love of man and practical help of our fellow-creatures.”
The word “hikmah” is frequently used in our Holy Text. At one place, and is included in our recurrent dua AllahTa'aala Subhaanahoo says:5
“He granteth “hikmah” i.e. wisdom to whom He pleaseth; and he to whom “hikmah”wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.”
Is it not surprising that even today the concept of “Taqleed” i.e. blind following of the tenth century Fiqh of the four schools of Sunni Islam and uncritical conformity to the hadith literature — exact antithesis of “hikmah”, wisdom — has a strong hold on many Muslims. Dr. Mohammed Asad has brought our very effectively an important nuance in the meaning of this word, hikmah. I would like to share with you:
“It is to be noted that the noun hikmah, usually signifying "wisdom", is derived from the verb hakama ("he prevented" or "restrained [him or it]", i.e., from acting in an undesirable manner). Hence, the primary meaning of hikmah is "that which prevents one from evil or ignorant behaviour" (cf. Lane 11, 617); in its positive sense, it signifies "[conscious] insight into that which is most excellent" (Lisan al-'Arab, Taj al-'Arus). Inasmuch as this term refers here, in particular, to what is "odious in God's sight", it implies moral discrimination (or "the knowledge of right and wrong") on the part of men; and this, in its turn, presupposes the existence of an absolute, God-willed standard of moral values.”
This subject of arrogance has been been discussed repeatedly across the Quran, alluding to its importance to the individual Muslim and Muslimah. Let us run our eye over a few:
“And the servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant1 address them, they say, “Peace!”6
“And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self-conceit, acts in a boastful manner. "Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the [loud] voice of asses”7
“……………..Verily, God does not love any of those who, full of self-conceit, act in a boastful manner”8
“[Know this,] so that you may not despair over whatever [good] has escaped you nor exult [unduly] over whatever [good] has come to you:1 for, God does not love any of those who, out of self-conceit, act in a boastful manner”
........and Allah knows best. May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 17/38
كُلُّ ذٰلِكَ كانَ سَيِّئُهُ عِندَ رَبِّكَ مَكروهًا
(4) Surah 17/39
ذٰلِكَ مِمّا أَوحىٰ إِلَيكَ رَبُّكَ مِنَ الحِكمَةِ ۗ وَلا تَجعَل مَعَ اللَّهِ إِلٰهًا آخَرَ فَتُلقىٰ في جَهَنَّمَ مَلومًا مَدحورًا
(5) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(6) Surah 25/63
وَعِبادُ الرَّحمٰنِ الَّذينَ يَمشونَ عَلَى الأَرضِ هَونًا وَإِذا خاطَبَهُمُ الجاهِلونَ قالوا سَلامًا
(7) Surah 31/18-19
وَلا تُصَعِّر خَدَّكَ لِلنّاسِ وَلا تَمشِ فِي الأَرضِ مَرَحًا ۖ إِنَّ اللَّهَ لا يُحِبُّ كُلَّ مُختالٍ فَخورٍ وَاقصِد في مَشيِكَ وَاغضُض مِن صَوتِكَ ۚ إِنَّ أَنكَرَ الأَصواتِ لَصَوتُ الحَميرِ
(8) Surah 4/36
إِنَّ اللَّهَ لا يُحِبُّ مَن كانَ مُختالًا فَخورًا………….
(9) Surah 57/23
لِكَيلا تَأسَوا عَلىٰ ما فاتَكُم وَلا تَفرَحوا بِما آتاكُم ۗ وَاللَّهُ لا يُحِبُّ كُلَّ مُختالٍ فَخورٍ
