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Khuḍūʿ (Arabic: خُضوع) 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 of the Shi'a, jurists, educators, and parents. Exhibiting khudu' is considered 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 khashy' (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 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 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 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. 2020-21) argued that recognizing divine greatness and absolute power paves the way for genuine humility.[45] Additionally, Sayyid 'Abd al-Husayn Dastghayb (martyred: 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 Khomeini 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, vol. 1, p. 197; Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 465.
  4. ↑ Riḍāyī Ilāhī, Rāh-i najāt dar duʿā-yi simāt, p. 173.
  5. ↑ Jurjānī, Kitāb al-Taʿrīfāt, p. 44.
  6. ↑ Jurjānī, Kitāb al-Taʿrīfāt, p. 44; Ibn Manẓūr, Lisān al-ʿArab, under the word khaḍaʿa.
  7. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 465.
  8. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 1, p. 152.
  9. ↑ Mujtahida Amīn, Makhzan al-ʿirfān, vol. 15, p. 116.
  10. ↑ ʿAskarī, al-Furūq fī l-lugha, pp. 243-244.
  11. ↑ Muṣṭafawī, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, vol. 3, p. 77.
  12. ↑ Sharbāṣī, Mawsūʿat akhlāq al-Qurʾān,, vol. 5, p. 161.
  13. ↑ Sharbāṣī, Mawsūʿat akhlāq al-Qurʾān, vol. 2, p. 240.
  14. ↑ Ibn Ḥumayd & Ibn Mallūḥ, Mawsūʿat naḍrat al-naʿīm, vol. 8, p. 3179.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 463.
  16. ↑ ʿAbd al-Bāqī, Muʿjam al-mufahras, p. 298.
  17. ↑ ʿAbd al-Bāqī, Muʿjam al-mufahras, p. 298.
  18. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 465.
  19. ↑ Narāqī, Miʿrāj al-saʿāda, p. 305.
  20. ↑ Kulaynī, al-Kāfī, vol. 1, p. 36, hadith 1; Ṣadūq, al-Amālī, p. 359, hadith 9; Māzandarānī, Sharḥ al-Kāfī, vol. 2, p. 75.
  21. ↑ Attributed to Imam al-Riḍā (a), al-Fiqh, p. 334; Majlisī, Biḥār al-anwār, vol. 71, p. 76, hadith 72.
  22. ↑ Majlisī, Mirʾāt al-ʿuqūl, vol. 8, p. 391.
  23. ↑ Kulaynī, al-Kāfī, vol. 5, p. 508; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib (a), vol. 1, p. 97.
  24. ↑ Tujlayl Tabrīzī, Muʿjam al-maḥāsin wa-l-masāwī, vol. 7, p. 318.
  25. ↑ Muʿassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 3, p. 465.
  26. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 121; Muntaẓarī, Risāla-yi istiftāʾāt, vol. 3, p. 323, question 3584.
  27. ↑ Najafī, Jawāhir al-kalām, vol. 20, p. 101; Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 17, p. 421; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 449.
  28. ↑ Najafī, Jawāhir al-kalām, vol. 20, p. 101; Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 17, p. 421; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 449.
  29. ↑ ʿAllāma al-Ḥillī, Taḥrīr al-aḥkām, vol. 1, p. 261; Shahīd al-Awwal, al-Alfiyya wa-l-nafliyya, p. 110.
  30. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 3, p. 242.
  31. ↑ Muḥaddith al-Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 8, p. 88.
  32. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marājiʿ, vol. 1, p. 631, issue 1157.
  33. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 3, p. 519.
  34. ↑ Bahāʾī, Jāmiʿ al-ʿAbbāsī, p. 75.
  35. ↑ Narāqī, Mustanad al-Shīʿa, vol. 12, p. 61; Shahīd al-Awwal, al-Durūs al-sharʿiyya, vol. 1, p. 392.
  36. ↑ Shaykh al-Bahāʾī, Jāmiʿ al-ʿAbbāsī, p. 131.
  37. ↑ Shahīd al-Awwal, al-Durūs al-sharʿiyya, vol. 1, p. 402.
  38. ↑ Tujlayl Tabrīzī, Muʿjam al-maḥāsin wa-l-masāwī, vol. 7, pp. 495-496.
  39. ↑ Kulaynī, al-Kāfī, vol. 5, p. 105, hadith 3; Ṣadūq, al-Muqniʿ, p. 539.
  40. ↑ Mufīd, al-Amālī, p. 188, hadith 15; Ṭūsī, al-Amālī, p. 229; Warrām, Majmūʿat Warrām, vol. 2, p. 170.
  41. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 4, p. 11; Ṣadūq, Thawāb al-aʿmāl, p. 281.
  42. ↑ Māmaqānī, Sirāj al-Shīʿa, vol. 7, p. 621.
  43. ↑ Anṣārīyān, ʿIrfān-i islāmī, vol. 13, p. 299; Imam Khomeinī, Sharḥ-i chihil ḥadīth, p. 344.
  44. ↑ Attributed to Imam al-Sadiq (a), Miṣbāḥ al-sharīʿa, p. 56; Majlisī, Biḥār al-anwār, vol. 90, p. 158, hadith 33.
  45. ↑ Amīnī, Khud-sāzī,, p. 208.
  46. ↑ Dastghayb, Akhlāq-i islāmī, p. 56.
  47. ↑ Narāqī, Jāmiʿ al-saʿādāt, vol. 1, p. 151.
  48. ↑ Imam Khomeinī, Sharḥ-i chihil ḥadīth, p. 496.
  49. ↑ Imam Khomeinī, Ādāb al-ṣalāt, pp. 13-14.
  50. ↑ Narāqī, Miʿrāj al-saʿāda, p. 637.
  51. ↑ Imam Khomeinī, Sharḥ-i chihil ḥadīth, p. 344.
  52. ↑ Ibn Fahd al-Ḥillī, ʿUddat al-dāʿī, p. 207; Majlisī, Biḥār al-anwār, vol. 13, p. 361, hadith 33.
  53. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 19, p. 395.

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