Humility, like a brilliant gem in the sky of Islamic mysticism, is one of the lofty spiritual stations that guides the wayfarers on the path of truth towards perfection. This virtue, which is rooted in awareness, free will, and commitment to the truth, is not merely a form of degradation or forced submission. Rather, it is akin to a polished mirror that reflects the inner dignity and honour of a person. In this article, lessons of Nokoonam (may his soul rest in peace), specifically from Session 346 of the series *Maqamat al-Sa'irin* (The Stations of the Wayfarers), an analytical and systematic rewriting of the chapter on humility is presented.
In mystical terms, humility is a station where the wayfarer, with full awareness and free will, lowers themselves from their lofty existential position in order to serve the truth. This virtue, like a breeze descending from the high mountains to the humble plains, requires three fundamental characteristics:
This definition distinguishes humility from mere outward submission or forced modesty, presenting it instead as a flower that grows in the garden of honour, not in the swamp of humiliation. Humility is a spiritual choice that is made consciously and with pure intention, drawing the wayfarer closer to the truth.
One of the subtleties in explaining humility is its distinction from the concept of humiliation. Humiliation refers to a forced or fearful submission to power, whereas humility, like an eagle that gazes from the sky down to the earth, is a conscious act of choice rooted in dignity. The humble wayfarer does not submit to power out of fear or coercion; rather, they humble themselves in the face of the needy and the downtrodden. This distinction, like a golden thread, delineates the boundary between virtue and weakness. For example, humility before the powerful, which sometimes arises from cowardice or opportunism, differs fundamentally from true humility that is in service to the truth and creation. Humility is like a stream flowing from the pure spring of dignity, moving towards the plains of the needy.
One of the primary critiques in the lessons is the confusion between humility and softness (*hawn*). Softness, as described in the Quran, refers to a gentleness or kindness in behaviour, but it is sometimes mistakenly equated with humility. Softness is like a breeze that touches the surface of actions, whereas humility is rooted deep within the being, requiring awareness and commitment to the truth. This confusion can lead to misinterpretations of humility. For example, softness in dealing with the ignorant, as described in Surah Al-Furqan, verse 63, is an outward manifestation of humility but is not humility itself. Humility is like a tree whose roots are planted in the soil of dignity, and whose branches stretch towards the sky of truth-seeking.
The Quran, in Surah Al-Furqan, verse 63, describes the characteristics of the servants of the Most Merciful as follows:
"And the servants of the Most Merciful are those who walk upon the earth in humility, and when the ignorant address them, they say [words of] peace."
This verse refers to the humility in the behaviour of the servants of the Most Merciful. However, the lesson critiques that this softness is not directly humility but is one of its external manifestations. Softness (*hawn*), which refers to gentleness and mildness in action, can be the result of humility, but humility itself is a deep inner state defined by awareness and commitment to the truth.
Verses 63 to 76 of Surah Al-Furqan provide a collection of characteristics of the servants of the Most Merciful, among which humility can be one. These qualities, like jewels in the crown of mysticism, include the following:
These verses, like a comprehensive map, present a model of behaviour and conduct for the servants of the Most Merciful. Humility, in this context, serves as the golden thread that connects these qualities, for humility before God and His creation is the root of many of these virtues.
The lesson critiques the direct reference to verse 63 of Surah Al-Furqan as proof of humility. This verse refers to *hawn* (softness), not humility in the precise mystical sense. This critique serves as a guiding light in the interpretation process, emphasising the importance of distinguishing between religious concepts. Humility is a station that goes beyond outward softness and is rooted in the depth of the wayfarer's being.
Humility is not only an internal station but also a practical virtue that manifests in social behaviour. Humble believers walk among the people with gentleness, kindness, and forgiveness. This virtue reaches its peak when interacting with the needy, the fallen, and the weak, for true humility is in service to creation and for the sake of God. For example, the conduct of the Holy Prophet (PBUH), who lived with his companions in utmost simplicity and humility, serves as an unparalleled model of humility. Like the sun among the clouds, through his humility, he illuminated the hearts of the people.
The lecture critically examines behaviours that are contradictory to humility in social settings. Self-display through ostentatious attire, glittering turbans, or the presence of followers for the sake of attention act as thorns in the path of humility. These behaviours, occasionally observed among certain scholars, stand in stark contrast to the simplicity and sincerity that humility demands. For instance, walking in an arrogant manner, akin to the steps of Rustam in battle, or exhibiting ones appearance for display, much like a futile act, is foreign to true humility. Humility, much like a simple garment, adorns the heart, not the outward form.
One of the cultural pitfalls is the erroneous perception of humility as mere unquestioning submission to every word or action. The lecture critiques this misconception and stresses that humility is a rational virtue, accompanied by wisdom and discernment. Accepting falsehood in the name of humility is akin to drinking poison instead of nectar, leading the seeker astray from the path of truth. Humility is like a bridge that leads the seeker from arrogance to truth, but this bridge never leads to falsehood.
A revered hadith states: "The believers are gentle and soft" (المؤمنون هینون لینون). This hadith refers to the gentleness and soft-heartedness of believers, which may be one manifestation of humility. However, the lecture emphasizes that this gentleness is not humility itself but rather the result of it. Humility is the root that bears the tree of gentleness and softness.
The conduct of the Prophet Muhammad (PBUH), who lived among the people with simplicity and humility, serves as an unparalleled model of humility. Like a clear spring, his humility nourished the thirsty hearts. Similarly, scholars like the late Haji Sabzavari, who avoided self-display and followers, exemplified humility through their choice of simplicity. For instance, the late Haji Sabzavari, like a mighty tree, spread the shade of sincerity over his students, avoiding any performative behaviour.
Some have defined humility as submission to the divine majesty and power. However, the lecture considers this definition insufficient. Submission to power is sometimes out of fear or necessity, whereas true humility is like a flower that blooms in the garden of free will. This virtue requires awareness and pure intention and cannot result from fear or external pressure.
The lecture critically addresses the performative behaviour of some scholars. Self-display through luxurious clothing, glittering turbans, or the presence of followers for the sake of attention is like a curtain that hides humility. Such behaviours stand in contrast to the simplicity and sincerity that humility demands. For example, bringing along followers to attract attention is like a display being sold in the market of arrogance. Humility, however, is like a simple garment that adorns the heart.
Humility, like a brilliant light in the path of Islamic mysticism, guides the seeker towards perfection. This virtue, defined by awareness, free will, and commitment to truth, stands apart from abasement and compulsory humility. The verses of the Holy Qur'an, especially those in Surah Furqan, present the qualities of the servants of the Most Merciful as a model for humility. However, humility is far more than superficial gentleness; it is an inner station. The critique of mixing humility with abasement, the emphasis on simplicity, sincerity, and the avoidance of performative behaviours, highlights this virtue in a manner that is both profound and practical, in both personal and social interactions. With sincere regard,
Sadegh Khademi
