the Lectures of Nokounam, May His Sacred Spirit Rest in Peace (Session 355)
The concept of futuwwah or chivalry, akin to a luminous gem within the constellation of Islamic knowledge, occupies a distinguished and exalted station. This concept, deeply rooted in the teachings of the Holy Quran, the Sunnah of the Prophet Muhammad (peace be upon him), and the Ahl al-Bayt (peace be upon them), transcends a mere ethical attribute; it constitutes a comprehensive social and spiritual system that guides humanity towards perfection and nobility of character. In this volume, relying on the lecture series of Nokounam , delivered in the 355th session on 29 September 2011 (7 Mehr 1390 AH), and its detailed analyses, the notion of futuwwah is elucidated within a rigorous scientific framework.
Within the Islamic cultural paradigm, futuwwah is likened to a precious gem concealing within itself the quintessence and core of a matter. In Nokounams lecture, Nukta al-Futuwwah, or the quintessence of chivalry, is defined as:
An l tashhada laka falan wa l tar laka aqqan
namely, a chivalrous individual is one who neither considers himself superior to others nor claims any personal right over them. This definition situates chivalry within a mystical and ethical framework grounded in humility, altruism, and the negation of self-centeredness. The chivalrous individual resembles an ocean whose waves reach the shores of others without ever demanding recompense.
This conception manifests a profound humility whereby the individual perceives himself as indebted to others rather than entitled to claims. Such a perspective liberates one from the shackles of egotism and propels one towards service to creation. This understanding aligns perfectly with the principle of sincerity in action, where the chivalrous one abstains not only from self-praise but also regards himself as insignificant before others.
The Holy Quran presents futuwwah not as an individualistic attribute but rather as a collective entity (fatayah). In verse 62 of Srah al-Kahf, it states:
إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
(: Verily, they were youths who believed in their Lord, and We increased them in guidance.)
This verse introduces futuwwah as a communal value realised in companionship and solidarity with others. Contrary to certain mystical interpretations that incline futuwwah towards isolation and individualism, the Quran situates it within a social context and under the guidance of Divine direction.
This Quranic outlook portrays chivalry as a dynamic and influential force within society, leading individuals towards good and Divine guidance. Within this framework, futuwwah shines like the sun whose light illuminates the collective, far removed from egocentricity.
Certain mystics have construed futuwwah individually and isolationistically, at times reducing it to unconditional acceptance of any behaviour even oppressive acts. This perspective, which sometimes culminates in mendicancy and passivity, stands in stark contradiction to the Quranic futuwwah. Nokounam (May his sacred spirit rest in peace) offers an erudite critique of such interpretations, asserting that Quranic futuwwah is active and dynamic, never silent in the face of injustice and corruption. In this view, chivalry is not submission to oppression but rather a sagacious resistance to corruption, promoting good and justice.
This critique underscores the distinction between authentic mysticism and pseudo-mysticism. Authentic mysticism summons humanity towards ethical and social activism, whereas pseudo-mysticism sometimes leads to indifference and inactivity towards oppression. Futuwwah, within this framework, is likened to a sword that tenderly caresses with kindness yet firmly confronts corruption.
The term javanmard (chivalrous) comprises two components: javan (youth), connoting freshness and vitality, and mard (man), denoting nobility and independence. The chivalrous is like a breeze that, with the freshness of youth and moral liberty, renders life sweet for others. This definition presents chivalry as a synthesis of youthful exuberance and freedom from carnal attachments. Being free denotes liberation from the shackles of selfishness and selfless service to humanity.
This characteristic harmonises with the concept of urriyyah (freedom) in Islamic philosophy and mysticism, which guides the individual towards liberation from selfishness and commitment to the collective good.
Religion is likened to a furnace that polishes the essence of human existence and reveals his true nature. The Holy Quran, in verse 35 of Srah Fir, states:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ
(: You cannot guide whom you love, but Allah guides whom He wills.)
Religion nurtures innate human capacities while unveiling deficiencies. For instance, Ab Dharr al-Ghifr was chivalrous even prior to Islam due to his freedom-loving spirit; yet, in the furnace of religion, he attained perfection. Conversely, Ab Lahab was consumed in this furnace, revealing his impurity, as expressed in verse 1 of Srah Al-Masad:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ
(: Perish the hands of Abu Lahab, and perish he!)
This example illustrates religions pivotal role in differentiating the virtuous from the wicked. While futuwwah attains its pinnacle within a religious context, its essence remains a human value potentially extant even among non-Muslims.
In a tradition attributed to the Prophet Muhammad (peace be upon him), he stated:
أنا الفَتَی وَابنُ الفَتَی وَأخُ الفَتَی
(I am the youthful one, the son of the youthful one, and the brother of the youthful one.)
This narration introduces futuwwah as a central attribute within the Prophets conduct and the lineage of the Prophets and the Saints. The Prophet (peace be upon him) presents himself as the paragon of chivalry, linking this attribute spiritually to Prophet Ibrahim (Abraham) as the father and Imam Ali as the brother, thereby connecting it to a spiritual lineage.
In a conversation with an Arab, he said to the Prophet (peace be upon him):
يا محمد، قد خرجت الیک انك فتی
(O Muhammad, I have come to you because you are a youthful one.)
The Prophet affirmed this attribute and, referring to Ibrahim (peace be upon him) and Ali (peace be upon him), introduced chivalry as a distinguished trait of himself and his household. This dialogue reflects the Prophets renown for nobility and spiritual charisma.
Imam al-Sadiq (peace be upon him), in response to an inquiry regarding the concept of futuwwa, remarked: Do you suppose that futuwwa consists in licentiousness and debauchery?
(التظنون أن الفتوة بالفسق والفجور؟) He articulated the definition of futuwwa through four pivotal dimensions: the shared provision of food (طعام موضوع), the gifted benefaction (نائل مبذول), recognised benevolence (برّ معروف), and the avoidance of harm (أذى مكفوف).
This definition consequently positions futuwwa as a comprehensive ethical and social system predicated upon communal participation, altruism, and the conscientious avoidance of injurious behaviour.
It distinctly differentiates chivalry from passivity or the acceptance of sin, identifying it instead as a proactive force in the promotion of goodness and justice.
Imam Ali (peace be upon him) states in Ghurar al-Hikam: The system of futuwwa is the forbearance of brothers faults and the commitment to neighbours.
(نظام الفتوة احتمال آثار الإخوان و تعهد الجيران) This narration conceptualises futuwwa as an ethical system founded upon tolerance towards minor faults committed by others and the responsibility one holds towards ones neighbours.
The chivalrous man is likened to a tree whose branches provide shelter to others and whose fruits are generously shared with all.
This section introduced futuwwa within the exemplary conduct of the Prophet Muhammad (peace be upon him) and the Imams (peace be upon them) as a central, inherited virtue. The narrations from the Prophet, Imam al-Sadiq, and Imam Ali collectively demonstrate the exalted status of chivalry in Islamic culture, emphasising sharing, generosity, kindness, and social responsibility. These teachings demarcate futuwwa from passivity and isolation, portraying it as a dynamic force dedicated to societal welfare.
Chivalry functions as a magnet, naturally drawing others towards it. Nekounam underscores that the chivalrous individual, by virtue of nobility and moral excellence, never remains solitary. Even amidst disbelievers or polytheists, the free-spirited individual attracts others by virtue of their elevated attributes.
The story of Prophet Joseph (peace be upon him), as narrated in the Quran (Srah Ysuf), serves as a luminous exemplar: wherever he wasfrom prison to palacehe attracted a community around himself.
This natural attraction resonates with modern sociological theories concerning charismatic leadership, wherein individuals distinguished by outstanding ethical qualities exert influence organically.
Futuwwa does not imply tacit acceptance of sin or corruption. The chivalrous person neither remains silent in the face of the desecration of the Quran nor tolerates injustice; rather, they respond with wisdom and authority. Nekounam emphatically rejects mystical interpretations that reduce futuwwa to passivity or the unconditional acceptance of any conduct, including sinful behaviour.
Futuwwa represents a balance between compassion and firmness; the chivalrous soul resembles a spring that refreshes yet stands resolutely against contamination.
A tale recounted in the lecture series concerns an individual who distributes eight aubergines among seven people, gifting one additionally to anotherbut this act is motivated by ostentation and hypocrisy. Nekounam critiques such behaviour, stressing that genuine futuwwa lies in sincere, unpretentious generosity. The chivalrous individual acts like a mirror, reflecting the truth of intention and eschewing hypocrisy and insincerity.
In Islamic and Iranian cultural traditions, chivalrous men left their doors open for others to partake of their hospitality. This custom evidences the generosity and openness that reinforce futuwwa as a social value. The chivalrous person is like a tree sharing its fruit with all, never closing the door on those in need.
This section delineated futuwwa as a natural, spiritual force attracting others and critiqued passivity and hypocrisy. It conceptualised futuwwa as an active, sincere, and generous value committed to the common good.
The chivalrous individual shines like a star, proclaiming: O God, whoever wronged me, I have forgiven them.
On the Day of Resurrection, they claim no debts from others, perceiving themselves as indebted to all. This trait epitomises the pinnacle of futuwwa, whereby one relinquishes even their rightful claims for the sake of others, thereby lightening their burdens.
This attitude harmonises with the Quranic verse 3:134: And those who restrain their anger and pardon the people
(وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ), as rendered by Fooladvand.
Futuwwa entails the repudiation of any form of superiority or privilege for oneself. The chivalrous does not consider themselves superior even to figures such as Saddam or Gaddafi. This principle stresses humility and modesty, regarding arrogance as antithetical to chivalry. Nekounam highlights that the chivalrous soul resembles the earth beneath others feetgrounded and devoid of self-praise.
This section elucidated futuwwa as a virtue embodied in selfless generosity and the denial of self-exaltation. By relinquishing personal rights and practising humility before others, the chivalrous attain the highest ethical perfection, easing burdens both in this world and the hereafter.
Futuwwa, akin to a resplendent gem within the constellation of Islamic knowledge, represents a virtue guiding humanity towards perfection and nobility, both individually and socially. The Quran and the narrations of the Infallibles (peace be upon them) portray it as a dynamic, collective ethical system grounded in sharing, generosity, kindness, and avoidance of harm. Contrary to certain mystical interpretations that reduce futuwwa to passivity and withdrawal, the Quranic notion serves the common good and social reform.
Nekounams erudite critiques of mistaken mystical views call for their reconsideration and affirm futuwwa as an active force opposing corruption and injustice.
With its inherent magnetism, chivalry naturally attracts others, forming a community of the virtuous centred around the noble individual. This virtue reaches its zenith in the conduct of the Prophet Muhammad (peace be upon him) and the Imams (peace be upon them), who, like a furnace, refine the essence of human existence and reveal its truth. Ultimately, futuwwa manifests in selfless generosity and the rejection of self-aggrandisement, elevating the chivalrous to a station where they consider themselves indebted to others even on the Day of Judgement.
