Tragically, many Muslim have neglected learning and implementing Islamic values. Even many students of knowledge are guilty of this. The Salaf, however, understood the importance of learning manners, even if they learnt them simply by observing the scholars’ exemplary manners and good behaviour.

It was reported about Imām Aḥmad (رحمه الله) that: “although more than five thousand people attended his lessons, only about five hundred took notes. The others were learning from his good manners and excellent conduct.”⁰¹

Humility is the opposite of arrogance, and it means not thinking highly of oneself. Allāh frequently encouraged the Muslims to be humble. For instance, He said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

“We have reserved that home in the Hereafter for those who do not desire exaltedness nor corruption on the earth. The ultimate outcome belongs to the righteous people.”
[Al-Qaṣaṣ, 28:83]

Ibn Kathīr (رحمه الله) commented:

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Allāh tells us that He made the home of the Hereafter and its eternal delights, which will never change or fade, for His believing humble servants. They do not exalt themselves above Allāh’s creatures, arrogantly oppressing them and spreading corruption among them.¹

Allāh also said:

فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ

“Do not elevate yourselves.”
[Al-Najm, 53:32]

Al-Qurṭubī (رحمه الله) commented: “Do not praise yourselves, for that fosters humility and prevents you from showing off.”²

Allāh’s Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) added: “Allāh revealed to me that you should be humble so that none of you will become prouder than the other, oppressing each other.”³

Therefore, humility is a praiseworthy Islamic characteristic. Consequently, the benefits of possessing it are tremendous, such as the elevation of a person’s status. The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Charity does not decrease wealth. If anyone forgives another person, Allāh will increase his honour, and if anyone humbles himself for Allāh’s sake, Allāh will raise his status.”⁴

There are many ways to attain humility, as Ibn Al-Qayyim (رحمه الله) highlighted. He wrote,

Humility comes from:

1. knowing about Allāh,
2. knowing about His Names and His Attributes,
3. knowing about His greatness,
4. venerating Him,
5. loving Him,
6. and being in awe of Him.

It also comes from knowing about one’s self and knowing about one’s faults and weaknesses. The attitude of humility — which means feeling helpless before Allāh and being humble and compassionate towards His slaves, so that the person does not feel superior towards anyone or think that he has any rights over anyone else — may develop since he thinks that others are better than him and that their rights come before his rights.⁵

How to Practice Humility

There are numerous opportunities to exhibit humility. They include:

The Muslim Humbling Himself to Execute His Lord’s Commands and to Abstain from His Prohibitions, Following the Sunnah of His Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)

Allāh said:

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

“(Remember) when We said to the angels: ‘Prostrate before Ādam,’ so they did. However, Iblīs refused, acting arrogantly and becoming unfaithful.”
[Al-Baqarah, 2:34]

In the next verse, Allāh exposes Iblīs’s pride saying:

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

“Allāh asked: ‘What prevented you from prostrating when I commanded you (to prostate)?’ He replied: ‘I am better than him. You created me from fire but created him from clay.’”
[Al-Aʿrāf, 7:12]

These verses prove that implementing Allāh’s commands and abstaining from His prohibitions require humility and that arrogance only hinders a person from accomplishing that.

Humility in Dress and Manners

Allāh said:

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“Do not turn away from people disdainfully nor walk pridefully upon the earth. Surely, Allāh does not like arrogant and boastful people.”
[Luqmān, 31:18]

The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “On the Day of Resurrection, Allāh will not look at the man who proudly dragged his garment.”⁶

The Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) also said: “While a man — clad in a two-piece garment, proud of himself, sporting well-combed hair — was walking, Allāh suddenly made him sink into the earth, and he will continue to sink into it until the Day of Resurrection.”⁷

Furthermore, Allāh’s Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “If someone humbly forsakes wearing elegant clothing, although he can afford it, Allāh will summon him on the Day of Resurrection before all of creation giving him the choice to wear whichever garment the people of faith would like to wear in Jannah.”⁸

This last Ḥadīth refers to the wealthy individual living in a predominantly poor community. Wearing cheaper clothing to integrate himself into society is preferred. If however, this same person lives in a predominantly wealthy community, he should wear elegant clothes since Allāh loves beauty. ʿAbdullāh ibn Masʿūd (رضي الله عنه) reported:

The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Whoever possesses at least a mustard seed of pride in his heart will never enter Jannah.” A person said: “(What) if a person loves to wear elegant clothes and good shoes?” The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) remarked: “Verily, Allāh is Beautiful and loves beauty. Pride is rejecting the truth and belittling the people.”⁹

Shaykh Al-ʿUthaymīn (رحمه الله) expounds:

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If a rich person lives amongst average people but humbles himself wearing regular clothes so they do not become jealous, he will attain a tremendous reward. However, if he lives amongst other rich people who wear expensive clothing, wearing expensive clothing is better since Allāh is Beautiful and loves beauty.¹⁰

Humility towards a Person of Lesser Status and Importance, like a Child, a Servant, or a Slave

Anas ibn Mālik (رضي الله عنه) narrated:

I had a brother, whom I think had been newly weaned. Whenever he was brought to the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) used to say: “O Abū ʿUmayr! What did you do with the nightingale?”¹¹

Thābit Al-Bunān (رضي الله عنه) reported: “Anas ibn Mālik (رضي الله عنه) passed a group of young boys, greeted them then said: ‘The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) would do this.’”¹²

These texts prove that although the Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) had the very important mission of spreading Allāh’s guidance, he was still humble enough to spend time with children.

Also, the Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “When your servant brings your food, if you do not ask him to join you then at least ask him to take one or two handfuls, for he prepared it and served it.”¹³

These Aḥādith denote the need for Muslims to observe humility when dealing with all people, even those who may be perceived to be inferior or insignificant.

Humility towards Women

Al-Aswad (رحمه الله) relayed: “I asked ʿĀishah (رضي الله عنها): ‘What did the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) use to do inside his house?’ She answered: ‘He used to keep himself busy serving the members of his family, and when it was time for the prayer, he would leave.”¹⁴

This Ḥadīth proves that although the Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) was tasked with the very crucial mission of spreading Allāh’s guidance, his humbleness ensured that he assisted his wives with the household chores.

Ibn Ḥajr (رحمه الله) commented: “This shows that we are encouraged to be humble not arrogant and that a man should serve his family.¹⁵
Prophet Mūsá (عليه السلام) also exhibited this characteristic of humbleness towards women. Allāh relayed:

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ ‎﴿٢٣﴾‏ فَسَقَىٰ لَهُمَا

When he arrived at the well of Midian, he found a group of people watering (their herds). He also noticed two women restraining (their herd from watering). He asked (the women): “What is the matter?” They replied: “We cannot water (our animals) until the (other) shepherds are done, for our father is a very old man.” So he watered their herd for them.
[Al-Qaṣaṣ, 28:23-24]

Humility towards One’s Own Self

Muʿādh ibn Jabal (رضي الله عنه) narrated: “I accompanied the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) on the back of a donkey called ʿAwfayr.”¹⁶

Al-Hāfiẓ Al-Qurṭubī (رحمه الله) commented: “This establishes the Prophet’s humility.”¹⁷

Although the opportunities to exhibit humbleness are numerous, this praiseworthy characteristic emanates from being humble with:

1. Allāh and His Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), which is the case in the first example
2. A person’s own self, which is the case in the final example
3. Other people, which is the case in the other examples

Conversely, having arrogance and pride is categorically prohibited. Allāh stated:

وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا

“Do not walk on the earth arrogantly. Surely, you can neither crack the earth nor stretch to the height of the mountains.”
[Al-Isrāʾ, 17:37]

Al-Qurṭubī (رحمه الله) commented: “This (verse) prohibits pride and encourages humility.”¹⁸

Also, the Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Whoever possesses at least a mustard seed of pride in his heart will never enter Jannah.”¹⁹

Furthermore, the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Three (acts) will save (a person), and three (acts) will destroy (him). As for the destroyers, they are following one’s desires, submitting to one’s greed, and pride which is the worst of them.”²⁰

Consequently, arrogance, pride and haughtiness have many detrimental effects, such as the sealing of the heart, the blinding of a person from seeing the truth, and the spread of oppression. Allāh mentioned:

كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ

“This is how Allāh seals the heart of every arrogant tyrant.”
[Ghāfir, 40:35]

Also, Allāh said:

قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا ‎﴿١٠٣﴾‏ الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“Shall we inform you of the biggest losers? (They are) those who think they are doing good, while their efforts are in vain.”
[Al-Kahf, 18:103-104]

إِنَّ الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ ۙ إِن فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَّا هُم بِبَالِغِيهِ ۚ

“Indeed, those who argue about Allāh’s Signs without any substantial evidence have only pride in their hearts. They will never accept Prophet Muḥammad as a prophet.”
[Ghāfir, 40:56]

These two verses prove that arrogance blinds a person from seeing the truth, which is evident in Iblīs’s story. This Ḥadīth further establishes this consequence. The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Pride is rejecting the truth and belittling the people.”²¹

Finally, the Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: “Allāh revealed to me that you should be humble so that none of you will become prouder than the other oppressing each other.”²²

Therefore, arrogance poisons a person’s heart polluting his mind and clouding his judgement which only promotes the oppression of others. Therefore, arrogance is a sickness of the heart and a despicable quality whose only cure is to:

1. Say: “mā shā’ Allāh lā quwwata illá billāh,” meaning, “this is what Allāh willed! There is no power except with Him!”, as Allāh said:

وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا

“Although you see me inferior to you in wealth and offspring, if only you said: ‘This is what Allāh willed! There is no power except with Him!’ upon entering your property.”
[Al-Kahf, 18:39]

2. Remember Allāh granted us everything from His bounties and His favours and that nothing we accomplish or attain is solely from our own doing, as Prophet Sulaymān (عليه السلام) did saying:

هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ

“This is by the grace of my Lord to test me whether I am grateful or ungrateful.”
[Al-Naml, 27:40]

Contrarily, arrogant people ascribe their possessions and accomplishments to themselves, as Qārūn who was granted a substantial quantity of wealth did saying:

إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي

“I have been granted all this because of my knowledge.”
[Al-Qaṣaṣ, 28:78]

3. Know That Allāh does whatever He wills.

A Practical Example of the Humility of a Scholar: al-ʿAllāmah ʿAli ibn Nāṣir al-Faqīhī

By Allāh’s Will, Grace and Mercy, I had the opportunity to accompany Shaykh ʿAli ibn Nāṣir al-Faqīhī (رحمه الله) for over a decade, and he frequently exhibited the noble characteristic of humility which the Prophets, Messengers and other previous scholars exhibited. These situations exemplify his exhibition of this quality.

Humility in His Clothing

1. Occasionally, Shaykh ʿAli’s thobe would be wrinkled and would have pen marks on it.
2. He never actually wore his bisht (traditional arabian cloak). He either held it in his hand, wrapped his book in it, or had his assistant hold it from him.

Humility in His Manners

1. He (رحمه الله) prevented his students from crowding around him when entering or leaving the Prophet’s Masjid, which is a common practice.
2. Unlike some others, He (رحمه الله) prevented his students from kissing his forehead.
3. Once, Shaykh Ṣāliḥ Al-Fawzān (حفظه الله) was scheduled to give a lesson in the Prophet’s Masjid at the same time Shaykh ʿAli (رحمه الله) would conduct his weekly lesson; however, instead of teaching the lesson, Shaykh ʿAli (رحمه الله) said: “Once water is present, you cannot make tayammum, so attend Shaykh Ṣāliḥ’s lesson!” He meant that he only becomes a viable option when the ideal situation fails to present itself, like the situation where a person is forced to make tayammum because water is unavailable; however, the ideal situation, referring to Shaykh Ṣāliḥ’s lesson presented itself, so students should attend that lesson instead.
4. We would ask Shaykh ʿAli (رحمه الله) for permission to leave his lesson a few minutes before the ʿIshāʾ adhān when Shaykh Rabīʿ ibn Hādī al-Madkhalī had his lesson (next), so we could be punctual to Shaykh Rabīʿ’s lesson, so Shaykh ʿAli (رحمه الله) would say: “Leave! But convey my salām to the shaykh.” In our next lesson, Shaykh ʿAli (رحمه الله) would ask us about Shaykh Rabīʿ’s condition.
5. Shaykh ʿAli (رحمه الله) frequently referred to Shaykh ʿAbd al-Muḥsin al-ʿAbbād as his shaykh. He would say: “My shaykh, Shaykh ʿAbd al-Muḥsin al-ʿAbbād said” such and such.

Humility in His Knowledge

1. When Shaykh ʿAli (رحمه الله) did not know something, I would frequently hear him saying: “Allāh knows best” or “Ask Shaykh ʿAbd al-Muḥsin al-ʿAbbād”.
2. He always referred divorce issues to the Islamic Court. Occasionally, he would point in its direction when referring a questioner to it.
3. Although he was very capable of giving his own explanations for the books he taught, he frequently chose to read from the explanations of Shaykh Ṣāliḥ Al-Fawzān (حفظه الله).
4. He always provided evidence for his verdicts.
5. He always switched off the microphone when answering questions.

Humility in His Worship

1. Shaykh ʿAli (رحمه الله) always tried to pray the two units between the adhān and the iqāmah and would frequently say to the students: “Praying two units is better than answering questions at this time.”
2. He always came thirty minutes before the maghrib prayer to read the Qurʾān and seldom entertained any questions at this time.

Humility with Himself

On the 1st Rajab, 1440 AH (8th March, 2019 CE), I was asked to hand Shaykh ʿAli (رحمه الله) a note. ‘Al-ʿAllāmah ʿAli ibn Nāṣir Faqīh’ was written on it. When the shaykh saw this, not only did he cross out the term al-ʿAllāmah, suggesting that he was unworthy of this title stating: “How did this word precede my name?!”

Finally, although pride is a reprehensible human characteristic, it befits Allāh’s Majesty since He is above His creation in every regard, such as in His Might, His Power, His Honour and His Greatness, which necessitate being free from flaws and imperfections. As a result, Allāh ascribes the Attributes of Pride and Greatness to Himself threatening to punish anyone else who tries to possess them. He said: “Pride is My cloak, and Greatness is My robe, so whoever competes with Me for any of them will be flung into the Fire.”²³ Therefore, Allāh’s Pride is an Attribute reflecting absolute perfection, while human pride is an attribute reflecting imperfections and deficiencies.

I ask Allāh to make us humble servants knowing our status, respecting others, and observing good conduct, for pride corrupts a person’s heart, tainting his judgement and his sound reasoning leading to the oppression of others.