Imam sheds the light on the matter as following:
It should be noted that there are different degrees of kibr, similar to the stages and degrees that were mentioned during the discussion about ‘ujb.
However, there were some stages that could be mentioned with regard to ‘ujb, but since they were not so important in that context we abstained from mentioning them. Yet it is important to mention those stages in the context of kibr.
But at first let us note that the stages of kibr, similar to those of ‘ujb, are six in number:
1. Kibr on account of possessing true faith and belief.
2. As opposed to it is the pride in invalid faith and false belief .
3. Pride on account of good qualities and praiseworthy attributes.
4. Pride in moral vices and undesirable qualities.
5. Pride in one’s righteous deeds and devotional exercises.
6. Pride in sinful and wicked deeds.
It is possible that each one of these stages may be caused by the equivalent degree of ‘ujb present in one’s soul, or it may have some other reason, which we shall discuss afterwards.
For the time being, of our main concern here are the external factors as sources of pride- like the pride in one’s family, descent, wealth, status, position, and the like. Following that, God willing, we shall discuss the evils of this vice and their remedies, according to my ability.
And I implore God’s help and assistance in making it effective upon others as well as my own self.
There are certain other aspects and levels of kibr when considered in another perspective. They are: (1) kibr towards God; (2) kibr towards His prophets, messengers, and awliya’ (3) kibr in regard to the Divine Commandments, which also amounts to kibr towards God; (4) kibr towards the creatures of God, which, too, according to the urafa, amounts to kibr towards God.
As to the kibr towards God, it is the most abominable, the most destructive, and the highest degree of pride, and is present in infidels, those who contest God’s authority, and those who make claims to divinity. Sometimes its traces are seen among some men of faith as well (whose description is not appropriate here).
This kind of kibr signifies the extreme of ignorance and the absence of knowledge about one’s limits and the majesty of the Necessary Being.
As to the kibr towards the prophets and awliya’ of God, it was an attitude, which was more prevalent during their own days, and the Quran reports about it in this verse:
Shall we put faith in two mortals like ourselves? (23:47)
And someone from his people is reported to have said (about the Prophet [ S ]):
If only this Quran had been revealed to some great man of the two towns. [i.e. Makkah and al-Ta’if] (43:31)
During the early days of Islam, the instances of such pride towards the awliya’ of God were very frequent, examples of which are still manifested in the behavior of some professors of Islam.
As to the kibr towards the commands of God, it is seen among some sinners, such as those who abstain from performing Hajj as they do not consider the dress of ihram appropriate for themselves; abstain from salat because they consider the state of prostration as not in accordance with their position and status. Such kind of pride is sometimes seen among persons of faith, devotees, and scholars who abstain from adhan on account of it.
Similarly there are those who would not accept a word of truth if it comes from anybody belonging to the same status as themselves, or lower. Sometimes it happens that one hears something from his colleagues or friends, and vehemently rejects it and derides the speaker, but he readily agrees with it when it is uttered by someone superior to him in religious or worldly status. It is even possible that he would accept it with the same seriousness with which he had rejected it earlier.
This person is not a seeker of truth, but his pride has drawn a curtain over the truth, to which his obsequiousness has blinded and deafened him. It is the same kind of pride, which prevents a scholar from teaching a certain subject or a certain text because he considers it below his dignity, or dissuades him from giving lessons to persons devoid of any outwardly significant position.
Or one may stand away from a small mosque attended by a small number of persons for the same reasons despite knowing that the pleasure of God lies in his doing so. Sometimes the traces of pride are so subtle that the person who is afflicted by this evil, unless he is careful and serious about correcting himself, cannot know that his actions testify to the presence of kibr in his character.
As to the kibr towards the creatures of God, kibr towards men of divine knowledge and scholars is the worst form of it, and its evil effects are graver and its harms more serious than of any other type of kibr. Of this category of kibr is the pride, which avoids the company of poor people and seeks out prominence in gatherings and meetings, and displays itself on the road and in one’s carriage. Yet this evil is prevalent and inflicts all the classes of society; from the elite to the class of ulama and scholars of hadith; from the rich to the poor and deprived classes; no one can elude it, except for those whom God Almighty saves.
Sometimes it is so difficult to discern between humbleness and humility aimed at popularizing oneself, and between pride and self-containedness, that one should seek refuge in God Almighty, that He may guide us on the right path.
If one is eager to reform oneself and tries to reach one’s goal, the Holy God guides him with His infinite mercy on the right path and eases one’s journey on this path.