In the realm of Islamic mysticism, the station of humility shines like a radiant torch, guiding the seeker towards conscious humility for the Divine and away from submissiveness. This station, described as a high rank following good character in the revered Manazil al-Sa'irin by Khwaja Abdullah Ansari, not only emphasizes an intentional lowering of oneself for the sake of the Divine but also warns against any baseless submission to others.
Humility, derived from the root word "wada'" meaning "lowliness" or "to be lowered," in the form of the verb tafa'ul, takes on a transcendent meaning signifying the conscious lowering of oneself for the Divine. In contrast to "wada'", which in the Qur'an refers to placing something at a lower level, humility is the deliberate choice to elevate spiritually, showing respect for what is good and right. This distinction, akin to separating light from darkness, highlights the profound mystical view of humility as something that leads to greatness and dignity rather than degradation.
Verse: وَوَضَعْنَا عَنْكَ وِزْرَكَ (We have removed from you your burden) - Surah Ash-Sharh, 94:2 Analysis: "Wada'" here refers to lowering the burden of sin, denoting its material and non-transcendent meaning.
Verse: وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He placed for His creation) - Surah Ar-Rahman, 55:10 Analysis: "Wada'" in this context refers to placing the earth at a lower level for the benefit of humans, which contrasts with the transcendent meaning of humility.
An intriguing aspect of Qur'anic analysis is the absence of the explicit term "humility" in the Qur'an. Rather than using the word "humility," the Qur'an expresses the concept of humility through the negation of arrogance ("la yastakbirun"). This choice, like a clear mirror, reflects human dignity by avoiding the act of lowering oneself before others and instead calling for balance and honour.
Verse: وَمَنْ عِندَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ (And those who are with Him do not display arrogance in His worship) - Surah Al-Anbiya, 21:19 Analysis: "La yastakbirun" refers to humility before God, emphasizing this transcendent form of humility instead of the word "humility."
Verse: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Indeed, those who display arrogance in My worship will soon enter Hell in humiliation) - Surah Ghafir, 40:60 Analysis: Arrogance before God is condemned, and the negation of it symbolizes the transcendent humility before the Divine.
In the Qur'an, humility before God is articulated through the negation of arrogance ("la yastakbirun an 'ibadati"). This concept invites the seeker to humble themselves before their Creator without implying subjugation or degradation. This humility, like a gateway to divine proximity, protects the seeker from self-importance and arrogance, leading them to prostration and worship.
Verse: وَهُمْ لَا يَسْتَكْبِرُونَ (And they do not display arrogance in worship) - Surah As-Sajda, 32:15 Analysis: The negation of arrogance signifies conscious humility before God and an adherence to worship.
In contrast to humility before God, the Qur'an does not encourage arrogance or excessive submission before creation. The seeker should behave with kindness and gentleness towards others, but this behaviour must be based on qualities such as victimhood, poverty, or the status of parents. This balance, like a precise scale, prevents both arrogance and undue submission.
Verse: وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا (And the servants of the Most Merciful are those who walk upon the earth in humility) - Surah Al-Furqan, 25:63 Analysis: "Hawn" refers to gentleness in interactions with creation, neither accepting arrogance nor baseless submission.
One incorrect definition of humility is that it involves lowering oneself out of power or fear, leading to submission under force. The true seeker, like a star in the sky of mysticism, consciously lowers themselves for the sake of the Divine and good, not out of fear or cunning. This critique revises the definition of "al-tawadu' an yatazallal al-abd li-sulat al-haqq" (Humility is for the servant to humble themselves before the power of truth) and presents humility as the conscious lowering for truth (goodness and righteousness).
Humility, contrary to common perception, does not signify degradation or lowliness, but rather signifies spiritual elevation. The seeker, by lowering themselves for the sake of truth, like a ball that hits the ground and then rises towards the sky, elevates themselves to higher spiritual ranks. This lowering is for the purpose of uplifting another (such as the oppressed or the poor), but in the process, the seeker too becomes elevated.
One of the central critiques of the lectures is the upbringing that teaches children to submit passively to humiliation. This approach, like a heavy burden on society, leads not to humility, but to weakness, fear, and social corruption. For instance, a child who hides their mistakes out of fear of parents may end up engaging in greater moral deviations. This upbringing, like a deflated ball, denies the child the ability to rise.
Key Insight: An upbringing that accustoms children to submission and humiliation, rather than true humility, leads to weakness and social corruption.
The seeker must be raised like a noble warrior, one who neither wrongs others nor accepts wrongdoing. This upbringing, like a refreshing breeze, saves society from degradation and corruption and leads it towards dignity and honour.
Chivalrous upbringing, which calls the seeker to defend justice and refrain from oppression and degradation, is a fundamental component of true humility. This upbringing is akin to fertile soil that nurtures the sapling of dignity and honour. For instance, parents must raise their children in a manner that encourages them to stand firm against aggression and injustice, while avoiding cruelty towards the weak.
Humility before creation should be based on merits such as victimhood, poverty, or the position of parents, rather than stemming from hypocrisy, fear, or self-interest. This principle, like a precise scale, maintains balance in human relations. For example, showing respect to a mosque neighbour due to their hardships or kissing the wall of the mosque due to its sanctity are examples of humility based on excellence.
Hypocritical behaviour, such as excessively bending or offering ceremonial respect for personal gain, is a manifestation of shame and duplicity. The lesson, using the example of a person who "bends to the waist" for self-interest, critiques this behaviour and distinguishes it from true humility, which is rooted in awareness and goodness. This critique, like a clear mirror, underscores the necessity of sincerity in conduct.
The lesson critiques the culture of subjugation within society and addresses the social harms resulting from improper upbringing. This culture, like a heavy shadow, corrupts human dignity and leads to moral decay and deviation. For instance, a young person who, out of fear of their parents, conceals their mistakes may, due to social pressure, fall into more significant deviations.
Social upbringings that accustom individuals to silence in the face of transgression or the acceptance of oppression are, from a mystical and ethical standpoint, erroneous. The lesson, through examples such as a woman who remains silent due to fear of her husband's reaction, illustrates how such upbringings lead not to honour, but to degradation and social harm. This critique serves as a clarion call for reforming the educational system.
True humility involves a conscious lowering of oneself for truth and goodness, rather than out of arrogance or fear. This principle, like a steadfast pillar, upholds the station of humility and prevents the seeker from falling into degradation or hypocrisy. The seeker must, like a well-filled ball, soar towards spiritual elevation through humility for the truth.
Humility before creation must be balanced and based on merit. The seeker should neither indulge in arrogance nor submit to groundless subservience. This balance, like a precise scale, directs human relations towards justice and dignity. The lesson emphasises ordinary conduct and flexibility ("houn") in interactions with others, elucidating this principle.
Arrogance before creation, as an obstacle to humility, and groundless subservience, as a trap of degradation, are both condemned in mystical and ethical terms. The seeker must avoid both extremes by behaving ordinarily and based on goodness. This principle, like a radiant torch, illuminates the path of balance.
The chapter on humility in the "Mansak al-Sa'irin" serves as a brilliant jewel, guiding the seeker towards conscious humility for truth and avoiding subjugation. This station, with the distinction between humility and abasement, the emphasis on negating arrogance before God, and the call for balance in dealing with others, provides a precise map for mystical practice. The critique of improper upbringings, which leads to subjugation and social corruption rather than humility, and the emphasis on chivalrous and noble upbringing, transforms this text into a rich source for mystical, theological, and sociological analysis. References to Quranic verses, such as 63:25 and 19:21, and linguistic and ethical analyses, demonstrate the depth and precision of this lesson. This text provides an opportunity for interdisciplinary analysis for scholars and students in the fields of mysticism, theology, and sociology. With sincere oversight by Sadegh Khademi
