Excerpt from the Lectures of Nekounam , Session 357
Within the vast domain of Islamic mysticism, Futuwwacommonly translated as chivalry or spiritual youthfulnessshines as a resplendent jewel upon the path of spiritual progression. This concept, elucidated as one of the prominent ethical stations in the renowned treatise Manzil al-Sirn by Khwaja Abdullah Ansari, manifests not only as an expression of human dignity but also as a means toward equilibrium in social and spiritual interactions. In this seminal work, Futuwwa functions as a bridge, guiding the seeker from selfishness toward altruism, and from enmity toward reconciliation.
From Khwaja Abdullah Ansaris perspective, Futuwwa epitomises the manifestation of exemplary conduct and human dignity. This concept invites the seeker to embrace a noble and magnanimous behaviour wherein self-respect intertwines harmoniously with benevolence toward others. Futuwwa resembles a refreshing breeze that sweeps away the dust of resentment and hostility from the heart, engendering an atmosphere of clarity and tranquility within human relations. Nekounam further elucidates that Futuwwa transcends passivity or submissiveness; rather, it is defined as a balanced practice whereby the seeker neither humiliates themselves nor degrades others.
Khwaja Abdullah Ansari delineates Futuwwa into three hierarchical ranks: abstaining from enmity, deliberately overlooking faults, and forgetting harms endured. These ranks function as rungs of a ladder, guiding the seeker to the zenith of mystical perfection. Each rank reflects an aspect of dignity and magnanimity manifesting in social and spiritual interactions.
That you do not assert any virtue for yourself, nor perceive any right for yourself.
In this definition, Khwaja posits that the seeker must neither regard themselves as possessing virtue nor acknowledge any personal right. Nekounam critiques this as erroneous, for it conflicts with human dignity and the natural rights inherent in creation. Futuwwa does not entail the negation of self-esteem nor the forfeiture of legitimate rights. This critique functions as a beacon illuminating the shadows cast by misinterpretations and underscores the necessity to redefine Futuwwa according to religious criteria.
Abdul-Razzaq Kashani, the commentator of Manzil al-Sirn, interprets Futuwwa as absolute passivity and complete cessation of enmity toward anyone, including Satan. He asserts:
You neither dispute with anyone over your apparent right nor conceive in your mind that you hold any hidden right over them.
This interpretation, which advocates negation of even latent claims to rights, is incompatible with authentic mysticism and religious logic. Nekounam regards this view as a deviation that reduces mysticism to addiction and passivity, rather than purity and dignity. This critique acts like a blade tearing through veils of illusion, revealing the true nature of Futuwwa.
According to Nekounam , Futuwwa represents a balanced act harmonising forbearance with steadfastness. The presence of differences and conflict in human relations resembles waves tossing the vessel of life. Futuwwa invites the seeker to leniency and overlooking minor issues, yet it necessitates resistance against unbelief, immorality, and oppression. This equilibrium functions as a scale, placing justice and dignity on one side and mercy and forgiveness on the other.
To elucidate the necessity of standing against injustice, the Quran is invoked. One pertinent verse from Surah At-Tawbah states:
Translation : And fight the leaders of disbelief (Surah At-Tawbah, 9:12).
This verse emphatically underscores the necessity to combat the leaders of disbelief and indicates that absolute abstention from enmity is incompatible with the religion. Another verse from Surah Al-Baqarah stresses moderation in retaliation:
Translation : And retaliate against them in kind as they have retaliated against you (Surah Al-Baqarah, 2:194).
These verses act as beacons illuminating the path of Futuwwa, preventing the seeker from falling into passivity or excessive leniency.
Refraining from enmity in minor disputes with the faithful, neighbours, and fellow believers constitutes one of the cornerstones of Futuwwa. This act resembles extinguishing a spark that could ignite a conflagration. Nekounam stresses that abstaining from enmity implies avoidance of futile quarrels rather than passivity in the face of injustice. For instance, if a neighbour commits a minor fault, the seeker ought to avoid disputes and tension, maintaining the relationship through overlooking and leniency.
Deliberate overlooking of faults and forgetting harms are the other two pillars of Futuwwa that guide the seeker toward inner purity and tranquillity. Taghful, the act of overlooking a fellow believers error, not only reduces tension but also prevents unnecessary apologies. Forgetting harms means cleansing grudges from the heart, as if the seeker were a pristine mirror holding no trace of bitterness. However, absolute oblivionespecially towards enemiesis unrealistic because human nature tends to remember injuries. Futuwwa invites the seeker to control these memories and respond with generosity.
Within the cosmic order, beings possess mutual rights. Fatwa (here understood as the virtue of noble conduct) cannot exist unilaterally; it must recognise the rights of others. This principle functions as a connecting thread binding beings to one another, thereby preventing moral isolation. Nekounam, , emphasises that fatwa invites the spiritual wayfarer to uphold these rights and to maintain equilibrium in interpersonal interactions.
In a narration attributed to Imam Ali (peace be upon him), fatwa is delineated as the tolerance of minor faults committed by brethren and the cultivation of benevolent conduct towards neighbours. This narration serves as a map delineating the path of fatwa within social relations. The endurance of trivial errors forestalls futile conflicts, whilst gracious behaviour towards neighbours embellishes relationships with sincerity and affection.
Nekounam , in his lectures, cites a concrete instance of fatwa: the provision of surety for an indigent woman who was detained owing to the absence of a guarantor. This deed, carried out with benevolence and dignity, exemplifies fatwa enacted in practice. Moreover, the narrative of aiding prisoners and abstaining from severity manifests as a display of chivalry that mitigates societal hardships. Such examples function as mirrors reflecting the veracity of fatwa in quotidian life.
Key Point:
Fatwa, in its practical embodiment, manifests through benevolence and dignity in social relationships, such as providing guarantees for the impoverished and assisting offenders without severity.
Nekounam likens mysticism that advocates absolute indulgence and passivity to addiction. This category of mysticism, which calls for serenity and disregard towards oppression, resembles a narcotic that alienates the seeker from reality. Authentic mysticism preserves the balance between mercy and steadfastness, urging the wayfarer to remain vigilant against depravity and injustice.
Fatwa, under no circumstances, entails indulgence towards immorality and licentiousness. Nekounam stresses that the spiritual seeker must resist oppression and corruption, avoiding passivity. This principle functions as a shield protecting the seeker against moral deviations. The narration of Maani al-Akhbar also underscores that fatwa comprises benevolence and equitable distribution of blessings even to adversaries; however, such benevolence never equates to acceptance of injustice.
Another narration from Maani al-Akhbar likens fatwa to offered food that is, the equitable sharing of blessings with others, including enemies. This act resembles a generous table inviting all to partake in goodness and prosperity. Nekounam elucidates this principle with quotidian examples such as sharing sustenance and refraining from selfishness. This benevolence epitomises human dignity, through which fatwa is manifested in social relations.
The chapter on fatwa in Manazil al-Sa'irin, like a radiant gem within Islamic mysticism, summons the seeker towards virtuous conduct, dignity, and balanced social interactions. The triadic gradations of fatwa abandonment of hostility, overlooking faults, and forgetting harms chart a path towards inner purity and tranquillity. Nonetheless, Nekounams critique of Khwajah and his commentator indicates the imperative to redefine fatwa according to religious and mystical criteria. Fatwa is neither passivity nor unconditional indulgence; rather, it is a balanced praxis that recognises the mutual rights of beings while demanding steadfastness against immorality and oppression. Practical exemplifications, such as guarantees for the impoverished and benevolence towards offenders, alongside references to the Holy Quran and narrations of Imam Ali (peace be upon him), vivify and render this concept applicative.
Supervised by: Sadegh Khademi
