One of the major causes of discord, division, and estrangement within a society, institution, or community is the arrogance of superiority and intellectual conceit. This tendency may manifest itself in individuals, but it can also emerge among parties, groups, and institutions.

When an individual, party, or group begins to regard itself as more knowledgeable, more orthodox, more committed to the truth, or more competent than others, and consequently develops an attitude of disdain and contempt towards them, the result becomes detrimental to both individuals and society as a whole.

In reality, such a mindset undermines an environment of mutual respect, tolerance, and goodwill. People become reluctant to acknowledge the merits, contributions, and capabilities of others. Consequently, disagreement replaces constructive dialogue, rivalry replaces cooperation, and division takes the place of fraternity.

It is for this reason that, while mentioning several destructive traits, the Messenger of Allah ﷺ said:

**وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ، وَهِيَ أَشَدُّهُنَّ**

“And a person's self-admiration—and this is the most dangerous of them.”

— Al-Bayhaqī

A common manifestation of intellectual conceit is that a person becomes so confident in their own knowledge, experience, and judgment that they begin to regard their own opinions as the only correct ones and dismiss the views of others as mistaken or unacceptable.

Gradually, they reach a state of mind in which they become unwilling not only to consider differing opinions but also to acknowledge the abilities and contributions of others.

Regrettably, our religious and scholarly circles are not entirely free from this problem. At times, we observe individuals or groups who regard their own positions as exclusively correct and attempt to belittle the knowledge and contributions of others.

Yet the history of the Islamic intellectual tradition presents a very different picture. Despite their disagreements, the great imams acknowledged one another's knowledge, standing, and contributions, setting outstanding examples of respect for differing opinions.

In this connection, I would like to share a personal experience.

On one occasion, a scholar who was also a political figure and an accomplished writer publicly criticized me.

Criticism itself is not a problem. On the contrary, I believe that fair and evidence-based criticism plays an important role in the development of individuals and ideas, as well as in the correction and improvement of one's conduct.

However, at one point in his criticism, he remarked that I was incapable of studying a work such as *al-Hidāyah*.

I make no special claims about my own abilities. Rather, I believe that my knowledge and work have many limitations and shortcomings. As human beings, none of us can claim to be free from mistakes and weaknesses. For this reason, I generally try to regard criticism as an important means of self-correction and personal development.

Nevertheless, fairness demands that before making a judgment about someone's capabilities or limitations, one should have sufficient knowledge of that person's actual circumstances, qualifications, and experience.

What surprised me, however, was that he made such a remark despite having had no teacher-student relationship with me, never having observed my teaching, and, to the best of my knowledge, never having engaged with me in any substantial scholarly discussion. Consequently, the basis for such a definitive assessment of my scholarly competence remains unclear to me.

Generally, forming an opinion about a person's scholarly competence requires at least some familiarity, observation, or assessment. This is particularly important when the judgment concerns their capacity for study, teaching, or academic research.

It is worth mentioning that my teaching career began at a renowned institution such as Chunti Hakimia Alia Madrasa, where I taught *al-Hidāyah*.

I do not mention this to praise myself, but rather to emphasize that judgments about a person's competence should be based on facts and actual circumstances, not on assumptions.

I recount this experience not as a personal grievance, but as a reflection of a broader problem.

When someone treats their own position and judgment as the sole standard of evaluation, they may inadvertently make pronouncements about others that are inconsistent with reality and fairness.

Yet Islamic ethics teaches us that justice, caution, and adequate knowledge are indispensable when passing judgment on another person.

The Messenger of Allah ﷺ issued a stern warning against this very mentality of intellectual conceit and self-satisfaction. He said:

“Later, there will emerge people who recite the Qur'an and acquire knowledge of it. Then they will begin to say:

‘Who is a greater reciter than us? Who is a greater jurist than us? Who is a more knowledgeable scholar than us?’

He then asked his Companions:

‘Do you think there is any good in such people?’

They replied:

‘No, O Messenger of Allah!’

He then said:

‘They are from among this very Ummah of yours, and they will be the fuel of Hellfire.’”

— Al-Ṭabarānī

Similarly, Sayyidunā ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) said:

“The thing I fear most for you is a person's self-satisfaction with their own opinion. And whoever claims to be a scholar is, in reality, ignorant.”

— Ibn Ḥajar, *al-Maṭālib al-ʿĀliyah*

One of the defining characteristics of a true scholar is humility. The more knowledge one acquires, the deeper one's awareness of one's own limitations should become.

Conversely, arrogance, self-satisfaction, and a sense of superiority prevent people from accepting the truth and may lead them to treat others unjustly.

This is why, when knowledge is not accompanied by humility, disagreement by tolerance, and criticism by fairness, both individuals and society suffer.

Among the many factors contributing to conflict and division in our religious, social, and intellectual spheres today, intellectual conceit and the arrogance of superiority are undoubtedly significant ones.

What we therefore need is humility regarding our knowledge, positions, and achievements; a willingness to acknowledge the merits and contributions of others; and a commitment to placing the truth above individuals, parties, and groups.

**For the true dignity of knowledge lies not in claims of superiority, but in humility, justice, and adherence to the truth.**