of Nekounam , Session 162
Manzil al-S'irn, authored by Khwaja Abdullah Ansari, stands as one of the most eminent mystical treatises elucidating the stages of spiritual journeying. With profound and meticulous insight, it delineates the stations and states of the wayfarers. Particularly in Nekounams lecturesspecifically session 162the station of humility (khash) is examined through a rigorous and analytical lens. Humility, as one of the foundational pillars of the mystical path, constitutes an intrinsic state whereby the wayfarer's heart is humbled and surrendered before the Divine Majesty. This manuscript synthesises the content of these two sessions and their detailed analyses, offering a scholarly, elevated, and academically precise explication of the concept of humility, its gradations, and its position within the mystical journey. Structured coherently and employing literary allegories, the present text aspires to present profound mystical concepts with clarity and cohesion to researchers in theology and mysticism. Much like a spring gushing forth from the depths of the earth, this work endeavours to extract the esoteric meanings of humility from the depths of the lectures and render them in a rigorous academic format for its audience.
Humility (khash) denotes an inward attribute pertaining to the heart and inner faculties of a person, whereas submissiveness (khud) relates to the external limbs and outward comportment. This distinction is rooted in Quranic texts and emphasises the inner depth of humility as opposed to submissiveness, which may be merely superficial. Humility is a state of the heart emerging from confrontation with Divine Majesty and the remembrance of the Truth, as illustrated in the exalted verse from Surah Al-Hadid:
Has the time not come for the believers that their hearts should humbly submit to the remembrance of God and that which has come down of the Truth? (Transl. )
Submissiveness, conversely, pertains to the obedience of the limbs to Divine ordinances and may manifest externally without concomitant heartfelt engagement. This difference can be metaphorically compared to a spring welling forth from the depths of the earth (humility) and a brook flowing merely over the surface (submissiveness).
| Key Point: Humility is an internal and heartfelt state arising from encountering Divine Majesty, whereas submissiveness is an external condition of the limbs which may occur absent heartfelt involvement. |
The terms khash and khud share three root letters (خ, و, ع), differing only in the second consonants (ش and ض). This linguistic proximity and divergence reflect their semantic closeness and distinction. Humility pertains to an inner meekness and tranquility of the heart before the Truth, while submissiveness is related to outward surrender and humble conduct. Their relationship resembles two branches of the same tree rooted in a single origin yet growing in distinct directions.
Both humility and submissiveness embody states of rukn (inclination towards the Truth) and sukn (stillness in the face of the Truth), yet humility belongs to the inner realm and submissiveness to the outer. These two qualities are like the wings of a bird that enable the wayfarer to soar towards the Truth: humility is the inner wing drawing the heart into surrender, and submissiveness is the external wing that compels the limbs into obedience.
Faith may be mingled with polytheism, as mentioned in the exalted verse of Surah Yusuf:
But most of them believe not in God except that they associate others with Him. (Transl. )
Polytheism in faith stems from egotistical motives that, like rust and impurity, contaminate faith. Humility, by contrast, purifies the nafs (self) from fierceness and rebellion. A believer may be tyrannical and prone to sins such as theft or falsehood due to lower passions, whereas the humble one, through self-abasement, is freed from egocentrism and rebellion. This contrast is analogous to the difference between an uncut stone and a gem polished to brilliance.
| Key Point: Faith may be tainted by polytheism, but humility, by purifying the self from fierceness and rebellion, grants the wayfarer greater sincerity and purity. |
Humility is the quiescence of the self (khumd al-nafs) and the tranquillity of the natural disposition (humd al-tab). Quiescence is akin to the extinguishing of a flame that no longer flares or rebels. In humility, the self is liberated from fierceness and egocentrism, attaining stillness and modesty. This state resembles a sea that, after a storm, settles into calm and silence.
The quiescence of the self in humility originates either from the overwhelming Majesty (haybat mutaim) or the awe (mafza) arising from fear of the Divine Glory. The majestic awe includes both Beauty (jaml) and Grandeur (jall), while the awe is linked to fear of punishment or Divine severity. Divine Beauty engenders love, and Grandeur instills fear; both impel the wayfarers heart towards humility. These dual sources act as complementary forces that draw the nafs towards modesty and abasement.
| Key Point: Humility arises from the awe of Divine Majesty (both Beauty and Grandeur) or from fear of Divine severity, drawing the self into quiescence and abasement. </ |
The noble verse from Surah Qf in the Holy Quran explicates the concept of Divine proximity to humankind:
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
(s translation: And We are closer to him than his jugular vein.) This verse elucidates the unilateral nature of Divine proximity: God is near to the seeker, yet the seeker fails to apprehend this closeness. In the state of khush (spiritual humility), the seeker perceives God as nearer than the jugular vein, yet this perception compels humility rather than claims of proximity.
| Key Insight: Khush entails recognition of the infinite distance from God coupled with humility before His unilateral proximity, rather than any assertion of mutual vision or reciprocal closeness. |
Worship in khush is metaphorically likened to releasing an arrow (yk nabud) which may take thousands of light years to reach the Divine Truth. The humble devotee lets go of this arrow without knowledge of its destination. This parable signifies surrender devoid of calculation, akin to a bowstring drawn taut and the arrow released towards infinity.
Khush guides the seeker toward cognising the infinite distance from the Divine Sovereign and embracing humility before Gods unilateral proximity. The metaphors of Dh al-Fiqr and the arrow of yk illustrate human incapacity to describe Divine grandeur and the necessity for uncalculated surrender. This station acts as a gateway leading the seeker toward majestic comprehension of God.
Worship that renders the seeker as a claimant against God is subject to critique. The humble devotee perceives themselves as indebted to God, unable even to repay gratitude. This critique serves as a caution to the gardener who, rather than tending to the tree, attributes its fruit to themselves.
Mechanical worshipakin to striking the word yk against a wall, amulet, or talismanis unacceptable. The humble devotee releases yk toward the Truth without any conception of place or apparent proximity. This critique functions as a test that evaluates the authenticity of worship, freeing it from materialistic illusions.
The revered verse from Surah Al-Azb emphasises the primacy of fear of God:
وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ
(s translation: And God is more worthy that you should fear Him.) This verse deters the seeker from diverting attention to others (be they people or earthly rulers) and directs them to submit exclusively to the Divine Sovereign.
| Key Insight: Humble worship renders the seeker indebted to God and distances them from mechanistic or entitled conceptions of devotion. |
Rebellion against earthly rulers resembles the obstinate behaviour of children at the end of times vis--vis Divine sovereignty. This parable delineates the difference between limited terrestrial rule and the infinite dominion of God, akin to contrasting a small brook with an unfathomable ocean.
Khush guides the seeker from entitled or mechanical worship toward sincere and submissive devotion. Quranic verses and parables stress the necessity of eschewing rebellion and attending to Divine sovereignty. This station functions as a mirror, reflecting the seekers egoistic faults.
Gods saints, through manifestations in Divine Names, exhibit varying states while concealing themselves before creation. These manifestations resemble garments donned according to circumstance. Saints, in alignment with Divine Will, reveal suitable aspects in every situation, signifying consummate khush and liberation from the self.
The saints resemble children who cleanse themselves after disputes and, by manifesting the Name hir (the Apparent), conceal their inner states. This simile parallels a painting whose artist delicately conceals details from the viewers eye.
Saints, through various Divine determinations, display distinct appearances in different circumstances. These determinations resemble a spectrum of colours on a single canvas, each uniquely manifest yet originating from a singular brush.
| Key Insight: Saints demonstrate perfect khush through manifestations in Divine Names and diverse determinations, concealing their inner states from creation. |
Gods saints, by manifesting Divine Names and various determinations, offer paradigms of perfect khush. The parable of children and dusting off illustrates the saints subtlety and concealment before creation. This section serves as a mirror reflecting the saints grandeur in submission to the Truth.
Ibn Sns philosophical mysticism, being formal and intellectual, is distinct from the pure mysticism of the saints grounded in Divine manifestations. Philosophical mysticism is akin to a plant cultivated in a greenhouse, alienated from the natural soil of the saints mysticism rooted in Divine nature.
The late Shaykh Anr contended that disciplining students through admonition is inadmissible, as students prone to agitation cannot endure critique from teachers, though they accept peer discussion. This critique warns gardeners who harm trees rather than prune them. Absence of khush before scholarly and spiritual authority signifies a condition akin to the wildness of the self.
The humble devotee may attain a station where they pray for their enemies, owing to an inability to bear hostility. This state resembles a spring that, even on barren land, offers sweet water. The devotee, freed from wildness and egoism, wishes well even for adversaries, indicating the zenith of self-abasement.
| Key Insight: The devotee at the pinnacle of self-abasement may pray for enemies, marking complete liberation from wildness and egoism. |
Critiques of philosophical mysticism, religious training, and egoistic behaviour highlight the indispensability of khush in spiritual progression. Prayer for enemies signifies the ultimate self-abasement. This section lays the social and mystical foundation for khush.
The seeker perceives God in worship through attributes such as Majestic (Mutim), Great (Kabr), Sovereign (Qi), or Suppressor (Qmi), depending on the seekers inner states. This perception is analogous to a colour reflected in the mirror of the heart, shifting according to the angle of light.
Mutim denotes apparent grandeur (beauty and majesty), whereas love is inner and early khushs container. This distinction resembles the difference between sunlight visible during the day and its warmth felt by night. Khush at the initial spiritual stage aligns more closely with majesty than love.
Might (powerful Divine force) and retribution (Divine punishment) are two causes of fear in khush. Might is like thunder and lightning splitting the sky; retribution like rain that drenches or floods the earth. These forces instil fear, compelling the soul towards khush and piety.
| Key Insight: Divine might and retribution, through evoking fear, guide the soul towards khush and righteousness. |
The perception of God in worship via majestic attributes, might, and retribution compels the seeker towards khush. The distinction between majesty and love clarifies khushs role in the initial spiritual stations. This section functions as a window revealing Divine perception within worship.
Khush, as a pivotal station in the mystical journey, constitutes an inner state that humbles and breaks the seekers heart before Divine grandeur. Distinguished from khudan external attributeit encompasses the triadic stages of servitude, action, and submission, steering the self from wildness and rebellion toward stillness and repose. The initial level of khush, characterised by submission to Divine command, acceptance of Divine judgement, and humility before the Divine gaze, directs the seeker to practical surrender, heartfelt acceptance, and humility towards God. Reference to noble Quranic verses from Surahs al-add, Ysuf, Qf, and Al-Azb elucidates khushs position within a context of fear and majesty, delegating love and beneficence to subsequent spiritual stages. The critiques offered against erroneous exegetical interpretations underscore the necessity for precise comprehension of mystical concepts. Gods saints, manifesting through Divine Names and diverse determinations, exemplify the highest degree of khush while concealing themselves before creation. Metaphors of Dh al-Fiqr, the arrow of yk, the mountain, and children of the end times convey profound concepts in a lucid and captivating manner. This treatise, by meticulously elucidating the concept of khush, invites reflection upon the mystical path and proximity to the Truth through knowledge and sincerity, akin to a spring welling from the heart of the mountain of reality, quenching the thirsty souls of seekers.
| Under the Supervision of Sadegh Khademi |
