Introduction

The book Mansil al-Sa'ireen by Khwaja Abdullah Ansari is one of the most prominent works of Islamic mysticism, elucidating the stages of spiritual journey and the ranks of human perfection in a profound and eloquent language. This lecture, a part of the commentary on this work by , focuses specifically on the chapter regarding humility.

Part One: Conceptualizing Humility in Islamic Mysticism

Definition of Humility and Etymological Analysis

The term humility (tawadu) derives from the root word wadaa, which signifies lowering or being beneath. In Islamic mysticism, humility holds a high station, but not in the sense of diminishing the inherent worth of human beings. Rather, it represents a conscious choice to humble oneself before the Divine and the creation. This concept is best understood within the framework of the bab-i taf'ul (the interaction of two conscious entities), wherein the mystic voluntarily lowers themselves for the benefit of others, not due to any inherent degradation of their being. The root wadaa in its literal sense indicates lowering, falsehood, or placing something in a lowly position. The Holy Qur'an, in describing liars, states:

Indeed, he is among the wd'n (the ones who lower). (Qur'an, 9:24)

This application conveys a negative connotation of wadaa in its ordinary usage. However, humility, through a semantic transformation within the context of taf'ul, becomes a grand virtue in which an individual, consciously and for the sake of truth, lowers themselves, much like a jewel falling into the dirt while retaining its inherent radiance.

This definition aligns with the explanation of Khwaja Abdullah Ansari in Mansil al-Sa'ireen, where humility is regarded as a stage following good character (husn al-khuluq) and embodying divine morals. In Ibn Arabi's mysticism, humility is connected to the concept of "high in its lowliness, low in its loftiness" ('l f danawihi, dn f 'uluwihi), illustrating the balance between dignity and humility.

Distinction Between Humility, the First Lowly State, and the Second Lowly State

To better understand humility, it is essential to distinguish it from two other concepts: the first lowly state and the second lowly state. The first lowly state refers to entities that are inherently inferior in value, such as wood or paper, which are powerless and destroyed when exposed to water. The second lowly state refers to a condition in which an individual voluntarily directs themselves towards sin, frivolity, or worthlessness, without any noble purpose. However, humility is the conscious act of lowering oneself while preserving ones inherent worth, resulting in perfection. For example, gold in mud illustrates this distinction: while gold may fall into mud, its essence remains pure and valuable, whereas mud is inherently lowly and only serves to add contamination. Similarly, a faithful person, through humility, lowers themselves, but not towards degradation, but for the purpose of perfection and service to the Divine and creation.

This distinction aligns with the concept of fana fi Allah in Islamic mysticism, where the mystic sacrifices themselves for the sake of the Divine, yet this self-sacrifice leads to their spiritual ascent. Philosophically, this view is comparable to Aristotle's virtue ethics or Kierkegaard's notion of a conscious choice.

Quranic and Hadith References

The Qur'an extols humility as a trait of the special servants of Allah:

And the servants of the Most Merciful are those who walk upon the earth gently. (Qur'an, 25:63)

This verse presents humility and gentleness as markers of true servitude to the Divine. In Hadith literature, the humility of Imam Ali (A.S.) is highlighted as an exemplary model. The narration, "When he entered his house, he was like a child, but when among the people, he was a man," (Bihar al-Anwar, vol. 41, p. 49) illustrates how Imam Ali (A.S.) demonstrated humility in the home, while exhibiting dignity and power in society. This flexibility is a complete embodiment of conscious humility.

Part Two: Practical Examples and Functions of Humility in the Mystical Journey

Conscious Humility for the Sake of the Divine

Humility is only valuable when it is conscious and for the sake of the Divine. Without these two conditions, humility becomes mere frivolity or self-display. An example is a father aligning his steps with his childs, demonstrating humility born of love and responsibility. This humility is not one of weakness but of greatness, like an airplane skillfully descending without touching the ground.

This view aligns with theories of care ethics or servant leadership, which prioritize the needs of others. In Islamic mysticism, humility is seen as a manifestation of makrim al-akhlq (the highest virtues), inviting the mystic to serve others selflessly.

Practical Examples of Humility: Pry-yi Wal, Bahlool, and the Conduct of the Ahl al-Bayt

Practical examples of humility are vividly demonstrated in the lives of Islamic mystics and the Ahl al-Bayt. Pry-yi Wal, a warrior who humbled himself by letting an old woman win in a wrestling match, showcases conscious humility. This humility did not degrade him but elevated him to higher spiritual realizations. Similarly, Bahlool, who feigned madness to escape sin, displayed humility that outwardly seemed like disgrace but, inwardly, led to spiritual growth. The conduct of Imam Ali (A.S.) represents the highest form of humility, demonstrating kindness in the home, such as baking bread for a widow whose husband was killed in battle.