The effects of arrogance on the soul

Arrogance leads people to sickness of mind and incorrect behavior.
People who live in a state of pride and deception inhabit a
darkinternal world.
A pitch black world full of a sincere dread of losing, making a
mistake, being disgracedor humiliated, stress, doubt, hatred, anger
and passion…This state of mind wears people down and ages them; it has
a severe impact on their psychological and physical well-being. These
people, who are spiritually weaker than others, are cold. It is
barely possible to expecta pleasant gesture, a sign of love or
appreciation, or an encouraging word from them. It is hard to laugh or
enjoy oneself in their presence. Sudden outbursts are common wherever
such people are present. Arrogant people's behavior is always intended
to make them appear morevaluable and superior in the eyes of other
people.
For this reason, they have an excessive fear ofmaking mistakes. They
seek to ingratiate themselves with others for which reason they keep
every moment under control and are careful to behave in a determined
manner at all times.
Whenever they attend a meeting they try to be the most impressive
speakers, the best dressed, to come up with the most
intelligentsolutions, and to draw the most attention to themselves.
They are therefore constantly "on tenterhooks." Their behavior is
never sincereand genuine. They always dread the prospect of behaving
incorrectly. They think they will never make a mistake. When told that
they have made an error, they immediately try to absolve themselvesof
any blame. The situation of such people is described in these terms in
these verses:
Do you not see those who praise themselves for purity? No, Allah
purifies whoever He wills. They will not be wronged by so much as the
smallest speck. (Suratan-Nisa': 49)
Do not be like those wholeft their homes in arrogance, showing off to
people and barring them from the way of Allah–Allah encompasses what
they do. (Surat al-Anfal:47)
Being subject to criticismis something an arrogant person dislikes
immensely. When criticized, their facial muscles tense up, and their
expression dulls. They are dismayed by concern about damage to their
prestige. They assume that, if they are criticized, they will be
ridiculed or humiliated by others. Their gesturesare no longer
natural, and sudden rises and falls can be heard in their tone of
voice. They therefore live in a constant state of discomfort.
Ultimately, they never find peace and contentment. Arrogant people
engage in exaggerated and attention-seeking behavior in the way
theywalk, talk and look. In the Qur'an Allah has stated that arrogance
is a great failing:
Do not strut arrogantly about the Earth. You will certainly never
split the earth apart nor will you ever rival the mountains in height.
(Surat al-Isra': 37)
As for those who believe and do right actions, He will pay them their
wages in full and will give them increase from His favour. As for
those who show disdain and grow arrogant, He will punish them with a
painful punishment. They will not find any protector or helper for
themselves besides Allah.(Surat al-Nisa:173)
As for those who deny Our Signs and are arrogant regarding them, the
Gates of Heaven will not be opened for them, and they will not enter
the Garden until a camel goes through a needle's eye. That is how We
repay the evildoers. (7:40)
Arrogant people imagine that every characteristic they possess belongs
to themselves. For example,they imagine that their intelligence stems
from themselves. Instead of realizing that it is a blessing bestowed
on them by Allah and givingthanks for it, they regardit as something
to be proud of.
By overestimating this attribute in their own eyes they belittle and
disparage those around them. As a result of this behavior, their
associates find them unattractive and repellent. That means that
arrogant people never have true, honest friends who feel a genuine
affection for them. They also find it difficult to demonstrate
affection for others.
They always want to be the object of love and affection, because in
their own eyes they are superior to everybody else. This state of mind
leads to another behavior defect: envy. They envy the beauty,
intelligence, reason, moral values or worldly goods of others.
They regard everything those people possess with a jealous eye. If
someone with superior features to their own is present, they
immediately want to leave. Their envy means they are invariably unable
to get along withothers.
Allah has given a troublesome mood to these people who are grabbed by
the sickness of pride. In the same way that arrogant people gain
nothing but trouble, sorrow and unhappiness in the life of this world,
they also forego the Hereafter and, most important of all, the love of
Allah. Allah has revealed in oneverse that He does not love the
arrogant:
Do not avert your face from people out of haughtiness and do not strut
about arrogantly on the Earth. Allah does not love anyone who is vain
or boastful. (Surah Luqman: 18)

Leaving groups wherepeople speak against Allah

No matter where they may be, believers never make concessions about
their faith, since every believer is a representative of Allah and His
religion.
For a believer who is conscious of this fact and the responsibility it
entails, it cannot be fitting for him to remain in an environment
where people talk against Allah and His religion.
In the Qur'an Allah forbids such an attitude:
It has been sent down toyou in the Book that when you hear Allah's
Signs being rejected andmocked at by people, you must not sit with
them till they start talking of other things. Ifyou do, you are just
the same as them. Allah will gather all the hypocrites and unbelievers
into Hell. (Surat an-Nisa; 140)
The main attribute of the members of ignorantsocieties is their
failure to appreciate Allah's majesty and their heedlessness of
Allah's superior power.
With the arrogance they derive from their unthinking state,
unbelievers speak against Allah and His religion. It may be in theform
of an explicit assault or merely implications or ignorant comments
about religion in general.
In any case, it is obligatory for a believer to leave that place if he
is unable to intervene. Remaining oblivious to itand being a member of
such a group is unlawful for a believer. Allah reveals this fact in
another verse in the Qur'an:
When you see people engrossed in mockery ofOur Signs, turn from them
until they start to talk of other things. And if Satan should ever
cause you to forget, once you remember, do not stay sitting with the
wrongdoers. (Surat al-An'am; 68)

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Does the intention of offering ‘aqeeqah count for the udhiyah as well, and vice versa?.,Sacrifices - , Dought clear - ,

Is it acceptable to have the intention of offeringthe 'aqeeqah and
udhiyah together on Eid al-Adha? Is the 'aqeeqah valid or not? Please
tell me which of these actions is closer to the Sunnah?.
Praise be to Allaah.
The fuqaha' differed concerning this issue and there are two views:
The first view is that the udhiyah may also count as 'aqeeqah. This is
the view of al-Hasan al-Basri,Muhammad ibn Sireen and Qataadah, and it
is the view of the Hanafis, and one of two views narrated from Imam
Ahmad.
They regarded this issue as being like when Jumu'ah and Eid fall on
the same day, and offering one of the two prayers counts for the other
one too, because they have in common the number of rak'ahs, the
khutbah and the factthat Qur'aan is recited out loud in the prayer, so
the actions are the same. The same applies here, the act of
slaughtering the animal is the same.
They also said: It is like when the Muslim prays two rak'ahs intending
them to be both greeting the mosque and the regular Sunnah.
The second view is that the udhiyah does not count as the 'aqeeqah
too. This is the view of the Maalikis and Shaafa'is, and it is the
other view narrated from Imam Ahmad.
These scholars said that the udhiyah and 'aqeeqah are two different
sacrifices offered for different reasons, so one of them cannot count
as the other one too, just as if the sacrifice offered by the pilgrim
doing tamattu' and the sacrifice offered as a fidyah are combined, the
one cannot count as the other too.
And they also said that the point of offering udhiyah and 'aqeeqah
isto shed the blood of the animal in both cases, because they are two
rituals with the aim of shedding the blood of the animal, therefore
one cannot count as the other too.
Ibn Hajar al-Makki al-Shaafa'i was asked about slaughtering a sheep on
the days of sacrifice with the intention of both offering a sacrifice
and offering 'aqeeqah: does it serve both purposes ornot?
He replied:
What is indicated by the words of our companions and we have been
holding this view for many years, is that they cannot be combined,
because both the udhiyah and the aqeeqah are Sunnah and each is done
for its own sake and is done for a reason that is different than the
other. The purpose behind one is not the same as the purpose behind
the other, because the udhiyah is a sacrifice offered on behalf of
oneself and the 'aqeeqah is a sacrifice offered on behalf of one's
child, because by its blessing one hopes that the child will be
righteous and kind to his parents and may intercede for them. Saying
that they may be combined negates the purpose behind both of them, so
we cannot say that. This is like what they say about the Sunnah of
doing ghusl for Jumu'ah and doing ghusl for Eid, and the Sunnah
prayers of Zuhr and 'Asr. As for the prayer to greet the mosque and
so on, they are not done for their own sake, rather that is done so as
not to transgress against the sanctity of the mosque, and that may be
achieved by offering anyother prayer. The same applies to fasting
Mondays, because the purpose is to fill this day with worship by
observing this special fast, but it may be achieved by observing any
other fast on that day. But this does not apply to udhiyah and
'aqeeqah, so they are not like that, as is clear from what I have
stated… End quote.
Al-Fataawa al-Fiqhiyyah (4/256).
What seems to be the case – and Allaah knows best – is that it is
acceptable to offer one sacrifice with the intention of 'aqeeqah and
udhiyah. This view was favoured by Shaykh Muhammad ibn Ibraaheem (may
Allaah have mercy on him).

Sacrifices - , Dought clear - , If a man or a woman wants to offer the sacrifice, they should refrain from cutting their hair and nails.

Is it permissible for one who is going to offer a sacrifice, whether a
manor a woman, to cut his orher hair and nails? What are the things
that become forbidden once the new moon of Dhu'l-Hijjah is sighted?.
Praise be to Allaah.
When the new moon of Dhu'l-Hijjah appears, it becomes haraam for the
one who wants to offer a sacrifice to remove anything from his hair,
nails or skin, because of the report narrated by Muslim (1977) from
UmmSalamah (may Allaah be pleased with her), that the Prophet (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, if one of you wants to offer a sacrifice, let him
refrain from (cutting) his hair and nails." According to another
version: "When the ten days (of Dhu'l-Hijjah) begin, if one of you
wants to offer a sacrifice, let him not touch his hair or skin with
anything."
Al-Nawawi (may Allaah have mercy on him) said:The scholars differed
concerning the one whowants to offer a sacrificewhen the ten days of
Dhu'l-Hijjah begin. Sa'eed ibn al-Musayyib, Rabee'ah, Ahmad, Ishaaq,
Dawood and some of the companions of al-Shaafa'i said that it is
haraam for him to cut anything from his hair and nails until he has
offered the sacrifice at the time of sacrifice. Al-Shaafa'i and his
companions said that it is makrooh but not haraam… end quote from
Sharh Muslim.
This ruling is general in meaning and applies to everyone who wants to
offer a sacrifice, man or woman.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is
permissible for a womanwho wants to offer a sacrifice on behalf of
herself and her household, or on behalf of her parents, to do with
regard to her hair once the ten days of Dhu'l-Hijjah begin?
He replied: It is permissible for her to undo her hair (if it is
braided etc) and wash it,but she should not combit. If some of her
hair falls out when it is beingundone or washed, that does not matter.
Fataawa al-Shaykh Ibn Baaz (18/47).
The one who wants to offer a sacrifice is not forbidden to do anything
else, such as wear regular clothes, wear perfume.