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Khuḍūʿ denotes humility and obedience before God, standing as a prominent moral virtue in Islamic teachings. Within the terminology of the science of ethics, the term is defined as acknowledging and expressing one's insignificance before God. Although the terms khudu', khushu', and tawadu' are frequently used interchangeably, scholars have delineated subtle semantic distinctions among them.

In Islamic theology, beyond reverence for God, tradition emphasizes the necessity of demonstrating humility toward the Prophet (s), the Imams (a), jurists, educators, and parents. Exhibiting khudu' is considered mustahabb (highly recommended) during acts of worship—such as prayer and tawaf—and while present in sacred spaces like mosques and shrines. Conversely, narrations strongly condemn exhibiting khudu' before individuals solely due to their power and wealth, classifying humility before a tyrannical ruler as one of the major sins.

According to Muslim scholars, reflecting upon the wonders of creation, comprehending divine greatness and divine power, associating with people of taqwa (piety), and maintaining steadfastness in prayer are critical practices that deepen khudu' before the Lord. Scholars assert that achieving khudu' in the divine presence not only eradicates carnal pride but also facilitates closeness to God, the answering of supplications, and the profound spiritual efficacy of one's actions.

Conceptology

Khudu' fundamentally signifies humility[1] and obedience,[2] serving as the direct antithesis to arrogance.[3] Within the disciplines of ethics and mysticism, the term is interpreted as demonstrating one's insignificance before God[4] and submitting completely to His will.[5]

Historically, the terms khudu', khushu', and tawadu' have been treated as synonymous.[6] Nevertheless, theologians have identified nuanced distinctions between them.[7] 'Allama Tabataba'i, a prominent Shi'a exegete, posited that khudu' pertains specifically to the physical submission of the body, whereas khushu' represents an internal state of the heart.[8] Supporting this perspective, scholars note that when the heart achieves a state of khashi' (humility) due to awe of the Divine, the body naturally follows by becoming khadi' (submissive).[9] The linguistic text al-Furuq fi l-lugha further emphasizes this distinction, explaining that khushu' emanates from the depths of the heart and is accompanied by genuine reverence, free from artificiality. In contrast, khudu' can sometimes be exhibited outwardly toward someone not considered inherently superior, meaning it may be performed with reluctance or under compulsion.[10]

Regarding the relationship between khudu' and tawadu', scholars assert that khudu' occupies a higher station; beyond mere submissiveness, it implicitly encompasses a profound state of absolute surrender.[11]

Khudu' as a Moral and Qur'anic Virtue

Khudu' is widely recognized as a Qur'anic virtue[12] and ranks prominently among the noble moral traits.[13] The act of demonstrating khudu' before God is also associated with the concept of "qunut,"[14] and it is consistently identified as a hallmark of the pious.[15]

Derivations of the root word for khudu' appear in two distinct verses of the Qur'an.[16] The first instance is the word "takhda'na" in Qur'an 33:32: "O wives of the Prophet! ... do not be soft in speech, lest he in whose heart is a disease should covet." The second is "khadi'in" in Qur'an 26:4: "If We wish, We will send down to them a sign from the sky before which their necks will remain bowed in humility."[17]

Furthermore, within jurisprudential texts, the specific rulings governing khudu' are detailed across the chapters addressing prayer, hajj, and commercial transactions.[18]

Instances and Rulings of Khudu'

In religious doctrine, while paramount reverence is reserved for God, it is also necessary to show khudu' toward the Holy Prophet (s) and the infallible Imams (a). Additionally, maintaining humility toward religious scholars and jurists is emphasized, particularly during the era of the occultation of the Imam (a).[19]

Based on narrations, demonstrating tawadu' and humility before one's teachers[20] and parents[21] is highly advised. The prominent Shi'a hadith scholar Muhammad Baqir al-Majlisi (d. 1110/1698-99), in his exegesis of Qur'an 17:24 ("lower to them the wing of humility out of mercy"), interpreted "lowering the wing" as embodying khudu' in both speech and behavior, coupled with profound kindness and benevolence toward one's parents.[22] Additionally, according to certain narrations,[23] a wife's humility toward her husband is categorized as commendable conduct.[24]

Jurists have systematically outlined specific scenarios where exhibiting khudu' and khushu' is mustahabb (recommended):[25] when present in mosques[26] and shrines;[27] during the ziyarah of the Infallibles (a);[28] upon entering a place of worship;[29] and throughout the performance of prayer.[30] Specifically, during the standing portion (qiyam) of prayer, the worshipper is instructed to direct their gaze toward the place of prostration with an attitude of khudu'[31] and to refrain from any actions that might disrupt this reverent state.[32] Furthermore, khudu' is highly encouraged during the recitation of the Qur'an, while engaging in dhikr, and when reciting supplications;[33] as well as when journeying to the desert to perform the prayer for rain;[34] when entering the sacred precincts of the Meccan sanctuary, the city of Mecca, al-Masjid al-Haram,[35] and the house of Ka'ba;[36] and during the circumambulation ritual known as tawaf.[37]

Blaming Khudu' before the Powerful and Wealthy

According to narrations, displaying khudu' before individuals based solely on their power or wealth is strongly condemned.[38] A hadith attributed to Imam al-Sadiq (a) warns that exhibiting humility before powerful figures to acquire worldly wealth incurs divine wrath, rendering any wealth gained through such subservience bereft of divine blessing.[39] Another tradition explicitly states that showing humility toward the wealthy merely to exploit their riches destroys two-thirds of a person's faith.[40]

Relying on these narrations,[41] 'Abd Allah al-Mamaqani, a notable Shi'a scholar of the 14th/20th century, categorized khudu' before a tyrannical ruler as haram and classified it among the major sins, unless performed under the strict necessity of taqiyya (precautionary dissimulation).[42]

Strategies to Strengthen Khudu'

Various ethical texts suggest that expanding one's knowledge of God is a foundational strategy for strengthening khudu' before Him.[43] Citing a tradition from Imam al-Sadiq (a),[44] scholar Ibrahim Amini (d. 1399/2020-21) argued that recognizing divine greatness and absolute power paves the way for genuine humility.[45] Additionally, Sayyid 'Abd al-Husayn Dastghayb (martyred: 1360/1981-82) emphasized that contemplating the profound wonders of creation and acknowledging God's abundant blessings actively cultivates an increase in khudu'.[46]

Other practices identified as effective in fostering khudu' include actively associating with pious individuals,[47] maintaining consistency in prayer,[48] and deeply internalizing knowledge and faith concerning the majesty of the Lord.[49]

Effect of Khudu' before the Lord

Mulla Ahmad al-Naraqi, a prominent Shi'a scholar of the 13th/19th century, posited that demonstrating khudu' before God is instrumental in dispelling the spiritual darkness brought about by carnal pride.[50] Imam Khumayni similarly noted that cultivating both khudu' and khushu' generates spiritual vitality and fosters closeness to God.[51] Furthermore, several narrations indicate that outward khudu' and inward khushu' are decisive factors that lead to the answering of supplications.[52] Finally, scholars assert that maintaining a persistent state of khudu' in the divine presence dramatically amplifies the spiritual efficacy and value of a believer's actions.[53]

Notes

  1. ↑ Ibn Manẓūr, Lisān al-ʿArab, under the word "khaḍaʿa".
  2. ↑ Ibn al-Athīr, al-Nihāya, under the word "khaḍaʿa".
  3. ↑ Barqī, al-Maḥāsin, 1371 AH, vol. 1, p. 197; Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 465.
  4. ↑ Riḍāyī Ilāhī, Rāh-i najāt dar duʿā-yi simāt, 1388 Sh, p. 173.
  5. ↑ Jurjānī, Kitāb al-Taʿrīfāt, 1370 Sh, p. 44.
  6. ↑ Jurjānī, Kitāb al-Taʿrīfāt, 1370 Sh, p. 44; Ibn Manẓūr, Lisān al-ʿArab, under the word "khaḍaʿa".
  7. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 465.
  8. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 1, p. 152.
  9. ↑ Mujtahida Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 15, p. 116.
  10. ↑ ʿAskarī, al-Furūq fī l-lugha, 1400 AH, pp. 243-244.
  11. ↑ Muṣṭafawī, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, 1360 Sh, vol. 3, p. 77.
  12. ↑ Sharbāṣī, Mawsūʿat akhlāq al-Qurʾān, 1407 AH, vol. 5, p. 161.
  13. ↑ Sharbāṣī, Mawsūʿat akhlāq al-Qurʾān, 1407 AH, vol. 2, p. 240.
  14. ↑ Ibn Ḥumayd & Ibn Mallūḥ, Mawsūʿat naḍrat al-naʿīm, 1426 AH, vol. 8, p. 3179.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 463.
  16. ↑ ʿAbd al-Bāqī, Muʿjam al-mufahras, 1374 Sh, p. 298.
  17. ↑ ʿAbd al-Bāqī, Muʿjam al-mufahras, 1374 Sh, p. 298.
  18. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 465.
  19. ↑ Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 305.
  20. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 36, hadith 1; Shaykh al-Ṣadūq, al-Amālī, 1376 Sh, p. 359, hadith 9; Māzandarānī, Sharḥ al-Kāfī, 1382 AH, vol. 2, p. 75.
  21. ↑ Attributed to Imam al-Riḍā (a), al-Fiqh, 1406 AH, p. 334; Majlisī, Biḥār al-anwār, 1403 AH, vol. 71, p. 76, hadith 72.
  22. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 8, p. 391.
  23. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 508; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib (a), 1379 Sh, vol. 1, p. 97.
  24. ↑ Tujlayl Tabrīzī, Muʿjam al-maḥāsin wa-l-masāwī, 1417 AH, vol. 7, p. 318.
  25. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 465.
  26. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 14, p. 121; Muntaẓarī, Risāla-yi istiftāʾāt, Qom, vol. 3, p. 323, question 3584.
  27. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 20, p. 101; Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 17, p. 421; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, 1414 AH, vol. 8, p. 449.
  28. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 20, p. 101; Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 17, p. 421; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, 1414 AH, vol. 8, p. 449.
  29. ↑ ʿAllāma al-Ḥillī, Taḥrīr al-aḥkām, 1420 AH, vol. 1, p. 261; Shahīd al-Awwal, al-Alfiyya wa-l-nafliyya, 1408 AH, p. 110.
  30. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 3, p. 242.
  31. ↑ Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 8, p. 88.
  32. ↑ Banī Hāshimī Khumaynī, Tawḍīḥ al-masāʾil-i marājiʿ, 1424 AH, vol. 1, p. 631, issue 1157.
  33. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 3, p. 519.
  34. ↑ Shaykh al-Bahāʾī, Jāmiʿ al-ʿAbbāsī, Muʿassasat Manshūrāt Farāhānī, p. 75.
  35. ↑ Narāqī, Mustanad al-Shīʿa, 1415 AH, vol. 12, p. 61; Shahīd al-Awwal, al-Durūs al-sharʿiyya, 1417 AH, vol. 1, p. 392.
  36. ↑ Shaykh al-Bahāʾī, Jāmiʿ al-ʿAbbāsī, Muʿassasat Manshūrāt Farāhānī, p. 131.
  37. ↑ Shahīd al-Awwal, al-Durūs al-sharʿiyya, 1417 AH, vol. 1, p. 402.
  38. ↑ Tujlayl Tabrīzī, Muʿjam al-maḥāsin wa-l-masāwī, 1417 AH, vol. 7, pp. 495-496.
  39. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 105, hadith 3; Shaykh al-Ṣadūq, al-Muqniʿ, 1415 AH, p. 539.
  40. ↑ Shaykh al-Mufīd, al-Amālī, 1413 AH, p. 188, hadith 15; Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 229; Warrām, Majmūʿat Warrām, 1410 AH, vol. 2, p. 170.
  41. ↑ Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 4, p. 11; Shaykh al-Ṣadūq, Thawāb al-aʿmāl, 1406 AH, p. 281.
  42. ↑ Māmaqānī, ʿAbd Allāh, Sirāj al-Shīʿa, 1388 Sh, vol. 7, p. 621.
  43. ↑ Anṣārīyān, ʿIrfān-i islāmī, 1386 Sh, vol. 13, p. 299; Imam Khumaynī, Sharḥ-i chihil ḥadīth, 1380 Sh, p. 344.
  44. ↑ Attributed to Imam al-Sadiq (a), Miṣbāḥ al-sharīʿa, 1400 AH, p. 56; Majlisī, Biḥār al-anwār, 1403 AH, vol. 90, p. 158, hadith 33.
  45. ↑ Amīnī, Khud-sāzī, 1375 Sh, p. 208.
  46. ↑ Dastghayb, Akhlāq-i islāmī, 1387 Sh, p. 56.
  47. ↑ Narāqī, Jāmiʿ al-saʿādāt, Al-Aʿlami Institute, vol. 1, p. 151.
  48. ↑ Imam Khumaynī, Sharḥ-i chihil ḥadīth, 1380 Sh, p. 496.
  49. ↑ Imam Khumaynī, Ādāb al-ṣalāt, 1378 Sh, pp. 13-14.
  50. ↑ Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 637.
  51. ↑ Imam Khumaynī, Sharḥ-i chihil ḥadīth, 1380 Sh, p. 344.
  52. ↑ Ibn Fahd al-Ḥillī, ʿUddat al-dāʿī, 1407 AH, p. 207; Majlisī, Biḥār al-anwār, 1403 AH, vol. 13, p. 361, hadith 33.
  53. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 19, p. 395.

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  • Mujtahida Amīn, Sayyida Nuṣrat, Makhzan al-ʿirfān dar tafsīr-i Qurʾān, vol. 15, p. 116, Tehran, Nahdat-i Zanan-i Musalman, 1361 Sh.
  • Majlisī, Muḥammad Bāqir, Biḥār al-anwār, Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, second edition, 1403 AH.
  • Majlisī, Muḥammad Bāqir, Mirʾāt al-ʿuqūl fī sharḥ akhbār Āl al-Rasūl, ed. Rasūlī, Sayyid Hāshim, Tehran, Dar al-Kutub al-Islamiyya, second edition, 1404 AH.
  • Muḥaddith al-Baḥrānī, Yūsuf b. Aḥmad, al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitra al-ṭāhira, ed. Īrawānī, Muḥammad Taqī, Muqarram, Sayyid ʿAbd al-Razzāq, Qom, Islamic Publications Office, first edition, 1405 AH.
  • Muṣṭafawī, Ḥasan, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, Tehran, BTNK, 1360 Sh.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dar al-Kutub al-Islamiyya, first edition, 1374 Sh.
  • Muntaẓarī, Ḥusayn-ʿAlī, Risāla-yi istiftāʾāt, Qom, n.p., first edition, n.d.
  • Attributed to Imam al-Riḍā (a), ʿAlī b. Mūsā, al-Fiqh al-mansūb li-l-Imām al-Riḍā (a), Mashhad, Al al-Bayt (a) Institute, first edition, 1406 AH.
  • Attributed to Imam al-Sādiq (a), Jaʿfar b. Muḥammad, Miṣbāḥ al-sharīʿa, Beirut, Aʿlami, first edition, 1400 AH.
  • Najafī, Muḥammad Ḥasan, Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām, ed. Qūchānī, ʿAbbās, Ākhūndī, ʿAlī, Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, seventh edition, 1404 AH.
  • Narāqī, Mullā Aḥmad b. Muḥammad Mahdī, Mustanad al-Shīʿa fī aḥkām al-sharīʿa, Qom, Al al-Bayt (a) Institute, first edition, 1415 AH.
  • Narāqī, Mullā Mahdī, Jāmiʿ al-saʿādāt, ed. Sayyid Muḥammad Kalāntar, Beirut, Al-Aʿlami Institute, first edition, n.d.
  • Narāqī, Mullā Aḥmad, Miʿrāj al-saʿāda, ed. Muḥammad Naqdī, Qom, Hijrat, sixth edition, 1378 Sh.
  • Warrām b. Abī Firās, Masʿūd b. ʿĪsā, Tanbīh al-khawāṭir wa-nuzhat al-nawāẓir al-maʿrūf bi-Majmūʿat Warrām, Maktabat al-Faqih, Qom, first edition, 1410 AH.
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