Five Imam al-Ghazali's Stance to Avoid from Ujub and Takabur
In the book of Bidâyatul Hidâyah, Imam al-Ghazali called ujub a chronic illness (ad-dâu 'idlâl). To yourself, people with this disease feel noble and great self, while to others there is a tendency to disparage and humiliate.
Usually the fruit of this attitude, al-Ghazali says, is the sale of covetousness: fond of saying I am, I am. As Satan la'natullah said when rejecting God's command to honor Adam, "I am better than Adam, you created me from fire while you created him from the ground" (Surah al-A'raf: 12).
In assemblies, people with the disease of ujub also like to exalt themselves, and want to always stand out and advance. When talking or dialogue generally people like this do not want to lose and be denied.
In the same book Imam al-Ghazali describes takabbur and ujub with similar definitions. He said, people who are arrogant (mutakabbir) upset when receiving advice but rude when giving advice. Anyone who considers himself better than the other servants of God, is mutakabbir. So how to get out of this trap? Imam al-Ghazali gives tips by returning them to mind management.
بل ينبغي لك أن تعلم أن الخير من هو خير عند الله في دار الآخرة, وذلك غيب, وهو موقوف على الخاتمة; فاعتقادك في نفسك أنك خير من غيرك جهل محض, بل ينبغي ألا تنظر إلى أحد إلا وترى أنه خير منك, وأن الفضل له على نفسك
"Know that goodness is according to Allah in the Hereafter, it is a matter of unseen (unknown) and therefore awaiting the event of death, The conviction that you are better than you is foolishness You ought not to look at others except with the view that he is better than Yourself and have virtue above you. "
Ujub and takabur is about two entities between self and others. What is emphasized is how the first set the mind to avoid feeling more special than the second. Practically, the tips offered by Imam al-Ghazali are as follows:
First, if the other person is a child then realize that he has never had a consent to God, while the older you are the other way around. No doubt, the little boy is better than you.
Secondly, if the other person is older, assume that he worships God first than you, so surely that person is better than you.
Third, if the other person is knowledgeable, assume that he has received the grace you did not gain, reaching out for what you have not yet accomplished, knowing what you do not know. If you have this, how could you be worth it, let alone superior?
Fourthly, if others are fools, suppose that even if fools act against ignorance, while you are doing justice with the provision of knowledge. This is the reason or basis (hujjah) in court in the hereafter.
Fifth, if the other person is a kafir, assume that the final state of a person no one knows. It could be that the infidels in the future converted to Islam then died with the best practice (husnul khâtimah). If so, he is out of the sins of the past as the release of a hair from bread dough is easy. While you? It may be that God misguides you at the end of life, turns into a kaafir, then closes your age with the worst charity (sûul khātimah). Thus, Muslims and infidels are now still very likely to turn fate in the future. Your Muslim self may later enter a group of people far from God and he who is now a kafir may later enter a group of people close to God.
It seems that Imam al-Ghazali wants to close the chances of the emergence of ujub and takabur by showing the worst possibilities in man. As if he wanted to say that it is fitting for a person to spend his energy for introspection (muhâsabah) to himself rather than being busy judging the qualities of others. For, the true judge is only God and the ultimate final decision exists only in the hereafter, not in this world. Wallâhu a'lam.
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