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Humbleness is to know the value of oneself, to avoid pride, or dis-regarding the truth and underestimating people. As the Prophet sallallahu `alaihi wa sallam (may the peace and blessings of Allah be upon him) said, according to Muslim and others, "Al-Kibr (pride) is rejecting the truth and looking down upon people" [Muslim, Tirmidhi and Abu Dawud]. Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among people. As it was said, "Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"

It was narrated by al-Khattabi in al-Uzlah that Imaam `Abdullah bin al-Mubaarak came to Khuraassaan [in Persia] and went to a person who was known for his zuhd and wara' [asceticism and cautiousness in piety], so when he entered where the man was, he (the man) did not turn around nor give him any consideration at all.
When 'Abdullah bin al-Mubaarak left, some of the people who were inside with the man said to him, "Don't you know who that was?!^" He said, "No," He was told, "This is the 'Amir (commander/leader of the believers...this is... this is... this is... `Abdullah bin al-Mubaarak." So the man was astonished and came out to Ibn al-Mubaarak in a hurry apologizing and absolving himself from what happened, saying, "O Abu 'Abd al-Rahmaan! Forgive me and advise me!" Ibn al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited. When Ibn al-Mubaarak inquired as to what the man's profession was, he found out that he was a weaver!! [See comments of adh-Dhahabi in aI-Mizaan concerning Waasil bin Ata'a]. Therefore, this educated Imam noticed that this mutazahid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.

This disease sometimes envelops pious people; this is why he offered advice that was easy for him. Many times we find this characteristic in some of the pious people, as well as some of the duaat (propogators). But when it reaches the small students who misbehave with their shaykhs, scholars and teachers this really hurts inside! There is no objection if you differ in opinion or judgement with a scholar or a daai'ya (propogator) as long as you are qualified to do so. The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him. This may be accepted from the common people, or from the people of innovation and misguidance, but it is not allowed in any circumstance for Ahl-As Sunnah and from the students of `Ilm al-Shariyyah (Islamic law).

Sunday, June 18, 2006

Wednesday, June 07, 2006

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