The Zahir of Humility
In the literal reading, tawadu’ is the virtue of social non-arrogance: not treating others with contempt, not claiming superiority over fellow Muslims, not walking through streets with an attitude of pride. Luqman’s advice to his son (31:18-19) covers both behavioral humility (don’t turn your cheek to people in contempt) and vocal humility (lower your voice, for the most hateful voice is the braying of donkeys).
This zahir is affirmed in Ismaili practice — the believer is genuinely humble in social conduct. But the batin opens an additional dimension.
The Batin: Epistemic Humility
In ta’wil, the “arrogant walking” of 31:18 becomes a description of epistemic arrogance: the soul that believes its own reasoning is sufficient to understand the Quran and its obligations without the Imam’s teaching.
The epistemically arrogant person:
- Claims to know what God’s commands require without the Imam’s ta’wil
- Trusts their own ijtihaad (independent reasoning) over the Imam’s ta’lim
- Treats the zahir as fully self-sufficient for religious knowledge
The muta’awwil practices epistemic humility precisely because they understand:
- The Quran’s batin is not accessible through unaided reason
- Their understanding of God’s will depends on receiving the Imam’s teaching
- They are not self-sufficient religious reasoners; they are recipients of divine grace through the Imam
Contrast with Sufi Humility
Sufi tawadu’ emphasizes the ego’s dissolution before God — spiritual humility as the annihilation of self-importance. Ismaili epistemic tawadu’ is more specific: it is the recognition of who holds the authority to teach the Quran’s meaning. The humble Ismaili believer doesn’t necessarily dissolve the ego; they accurately locate the source of their religious knowledge.
See also: Ismaili Tawil Of Al Zuhd, Ismaili Tawil Of Al Sabr, Ismaili Tawil Of Al Tasawwuf, Bayah And Walayah, Tawil Esoteric Interpretation