Humility is like a gem that guides the spiritual seeker from the depths of egocentrism to the heights of dignity and elevation. In Lecture No. 348 of *Manazil al-Sa'ireen*, derived from the teachings of (may his soul rest in peace), humility is examined as one of the foundational elements of mystical ethics. This chapter critiques traditional interpretations and defines humility as a conscious and noble act, opening a new path to understanding this ethical virtue. Humility is not submission to overpowering force, but a deliberate lowering of oneself for the elevation of both oneself and others, which finds its meaning in the proximity to the Divine.
Humility: A Noble Consciousness, Not Coercive Submission Humility, much like a ball thrown down consciously, propels one towards the heights of dignity. The lecture critiques the traditional definition of humility, which reduces it to mere degradation, and emphasizes that humility is an elevated and noble act, not the result of fear or weakness. In contrast to coercive submission, where an individual is forced to yield, humility is a conscious choice that leads the seeker towards spiritual perfection and closeness to God.
The lecture uses a beautiful analogy, comparing humility to a ball that, after hitting the ground, is propelled towards the sky. If this ball is empty and clings to the ground, it is not humility, but mere degradation. This image illustrates the dynamic and purposeful nature of humility, which, unlike coercive submission, leads to spiritual elevation.
The lecture, referencing verses from the Holy Qur'an, distinguishes humility from reverence (khushu') and coercion. Reverence is the state that arises before the grandeur of God, whereas humility is a practice that finds its meaning in interaction with creation. The Qur'an specifies that reverence is due solely to God, forbidding reverence towards anyone other than God:
This verse, like a beacon, illuminates the seeker's path: Reverence and fear are only proper before the Divine. Humility, however, is an act performed in service of creation and with the intention of drawing nearer to God. The lecture emphasizes that humility towards God is meaningless, as God is not in a lower position to be elevated, and the seeker does not seek to surpass God.
Humility, then, is like a bridge that carries the seeker from self-centeredness to dignity and divine closeness. This virtue is not the submission born of fear, but a conscious and noble act that, by lowering oneself for the elevation of others and oneself, leads to spiritual perfection. The distinction between humility, reverence, and coercion clarifies this concept and redefines it in both a Qur'anic and mystical framework.
The lecture offers a critical review of the text *Manazil al-Sa'ireen* by Khwajah Abdullah Ansari and the commentary of Kashani, highlighting the shortcomings in the academic interpretation of humility. Due to limitations in linguistic and scholarly understanding, Khwajah and the commentator reduced humility to coercion and divine authority: "Humility is that the servant lowers himself before the majesty of the truth." This definition reduces humility to submission before divine power, whereas humility is a noble and elevated act.
This critique acts as a breeze that clears the dust from the face of truth. The lecture emphasizes that humility is not purposeless degradation but a conscious lowering aimed at elevation. This redefinition takes humility out of the framework of coercion and places it in an anthropocentric and spiritual trajectory.
The lecture argues that using the following verse in the context of humility is incorrect:
This verse refers to the victory of truth over falsehood through force and coercion, whereas humility is not related to coercion and divine power. The lecture considers this use as a weakness in Qur'anic understanding and linguistics, and emphasizes the necessity of re-reading verses in the proper context.
Humility in the Qur'an: From "Hoon" to "La Yastakbirun" The lecture underscores that the word "humility" does not appear explicitly in the Qur'an because the root "wada'" means degradation, and the Qur'an avoids implying purposeless degradation. Instead, terms like "hoon" and "la yastakbirun" are used to describe humility:
This verse forbids arrogance before the Divine, but it remains silent regarding creation. This silence indicates that humility before creation should be based on standards of perfection and not unnecessary submission. Furthermore, the following verse emphasizes reverence before God:
These verses, like stars in the sky of knowledge, distinguish humility from reverence. Humility is a practice carried out in relation to creation and for the sake of divine proximity, while reverence is a state before the grandeur of God.
