the Lectures of Nekounam, may his sanctity be preserved (Session 358)
The venerable book Manzil al-Sirn, authored by the illustrious Khwja Abdullh Ansr, stands as a foundational text within Islamic mysticism, meticulously delineating the stages of spiritual progress with profound precision and eloquence. Within this magnum opus, Futwah often translated as chivalry or spiritual youthfulness holds a distinguished station as a pivotal rank in the path of salk (spiritual journeying). The present lecture, delivered in the three hundred and fifty-eighth session of Nekounams series, is devoted exclusively to explicating the second station of Futwah. This station, with its emphasis on refined ethical conduct, magnanimity, and harmonious interaction with others, unfolds a path toward moral and social elevation.
The second station of Futwah, as articulated by Khwja Abdullh Ansr, rests upon three fundamental principles: approaching the one who has sinned, honouring the one who has caused harm, and seeking pardon from the one who has been wronged all enacted with liberality and magnanimity, not through suppressed anger or forced patience. Within the discourse of Nekounam, may his sanctity be preserved, these principles are presented as the manifestation of usn al-sulk (virtuous conduct) and measured interaction with others. Through his scholarly critique of earlier definitions, particularly those stemming from the Qalandari perspective which reduce Futwah to mere self-abasement or passivity, he underscores that Futwah is a conscious and efficacious act, which culminates in societal welfare and the rectification of interpersonal relationships.
Key Insight: At the second station, Futwah is neither passivity in the face of transgression nor severity towards harmdoers; rather, it is a measured interaction that, through awareness and magnanimity, facilitates the untangling of social knots and the advancement of ethical excellence.
In addressing earlier definitions, notably Kashanis commentary on Manzil al-Sirn, it is emphatically asserted that Futwah must not be reduced to an attitude of considering oneself utterly inferior or embracing absolute passivity. This viewpoint, often manifested in Qalandari mysticism, suggests that a person ought to regard themselves as filth whilst exalting others. Such an interpretation, as argued by Nekounam, not only leads to confusion and conflation of moral states but is also incongruent with the spirit of Islamic narrations such as the words of Imam diq, peace be upon him, who defined Futwah as virtuous conduct and observance of others rights. In this perspective, Futwah resembles a gentle stream that, with subtlety and wisdom, smooths the pathways of social relations rather than yielding passively to disorder.
Al-Futwah is the virtuous conduct towards brethren, bearing affliction, and the observance of neighbours rights.
This narration defines Futwah as an intentional and purposeful practice fostering collective well-being, harmonizing precisely with Nekounams understanding.
From the perspective of practical mysticism, Futwah at this station is an invitation to nafs purification and heart cultivation. This approach aligns with al-Ghazls treatise in Iy Ulm al-Dn, which views ethics as the bridge to spiritual perfection. From the vantage point of social psychology, Futwah corresponds to the social exchange theory, emphasising interactions grounded in goodwill and trust. The metaphor of milk mixed with water employed by Nekounam wittily exposes the fallacy of absolute passivity or harshness as if one must either dissolve everything like a sea or crush all like a rock.
In Nekounams view, Futwah embodies usn al-sulk, a harmonious interaction aiming to untangle social complexities and foster a wholesome societal process. This engagement is neither blind forgiveness that emboldens wrongdoers nor rigid severity that sparks conflict. Instead, Futwah is akin to a skilled gardener who delicately prunes unhealthy branches and nurtures virtuous seedlings.
Essential Principle: Futwah is an interaction that, by means of discernment and awareness, leads to social benefit and relational rectification rather than chaos or tension caused by passivity or harshness.
Nekounam critiques two extremes: excessive leniency (allowing too much) and harshness. He posits that Futwah requires situational judgement and positive influence. Excessive leniency risks emboldening the wrongdoer, while excessive harshness can itself disrupt social harmony. This viewpoint aligns with Shiite jurisprudence, especially the perspectives of Sheikh Ansr on social justice, which stress balance in conduct.
From a sociological standpoint, Futwah parallels Erving Goffmans theory of social interaction, which advocates the intelligent management of relationships. Nekounams example if you are too lenient, things break; if you are too harsh, things break illustrates the delicacy of this equilibrium. Here, Futwah is like a gentle breeze: neither a destructive storm nor stagnant air, but one that refreshes the environment with subtle vitality.
The first component involves approaching one who has sinned, such as through backbiting or slander. This approach is not born of passivity but of love and clemency, with the aim of encouraging repentance. Nekounam beautifully likens this act to gifting ones enemy, transforming enmity into friendship through kindness.
This principle roots itself in practical mysticism, wherein love is the key to opening hearts. Jall al-Dn Rm in the Mathnaw also emphasises love as a catalyst for inner transformation. Psychologically, this aligns with Martin Seligmans theory of forgiveness, which views forgiveness as a path to psychological well-being.
The second component prescribes honouring one who inflicts harm inadvertently, such as in an accident. Rather than fostering conflict, one should respond with dignity and magnanimity. The example of two parties reconciling after a collision exemplifies the social impact of this principle.
This principle accords with social psychology theories such as social identity, which emphasise preserving dignity in interpersonal interactions. The wise metaphor do not strike with a stick humorously underscores the error of escalation, portraying dignity as a bridge towards friendship.
The third component involves seeking forgiveness from one who has been harmed, such as breaking a bowl. This act, performed with generosity and not repressed anger, preserves the dignity of the other party. The metaphor the bowl broke say it was averted misfortune elegantly illustrates this principle.
This principle aligns closely with the words of Imam Ali (peace be upon him) in Nahj al-Balagha, wherein dignity is defined through generosity and magnanimity. From the perspective of moral philosophy, this conduct can be juxtaposed with Kants conception of benevolence.
Sama and Bara versus Kam and Mubara
Nokounam emphasises that Futuwwah must be characterised by sama (heartfelt magnanimity) and bara (openheartedness), rather than kam (repressed anger) or mubara (enduring patience under duress). Sama is likened to sunlight that illuminates the heart, while bara resembles a breeze that invigorates the soul.
Translation: Practice pardon, enjoin what is right, and turn away from the ignorant. This verse underscores Futuwwah as an act grounded in forgiveness and benevolence.
In Rumis mysticism, sama and bara signify the expansiveness of the heart, while in positive psychology, they correspond to psychological well-being. The adage, The broken bowl say Alhamdulillah, it wards off calamity, epitomises openheartedness that protects the heart from hardness.
This act harmonises with Max Webers perspective on religious ethics, emphasising the role of moral conduct in preserving social identity. From this viewpoint, Futuwwah confers not merely material good but also human dignity.
Nokounam critiques the prevalent culture of violence and harshness in Iranian society, influenced by tyrannical history, emphasising that Futuwwah necessitates learning love and magnanimity. This critique functions as a mirror reflecting cultural deficiencies and illuminating a path toward reform.
This viewpoint corresponds with Jalal Al-Ahmads studies on Westernisation, which stress the influence of foreign cultures on social behaviours. In this regard, Futuwwah is akin to a sapling requiring nurturing within the soil of Islamic culture.
Futuwwah as a Conscious Act
Nokounam insists that Futuwwah is a conscious and knowledge-based practice that must yield positive outcomes. Blind Futuwwah leads to societal destruction, while discernment acts as a lamp illuminating the path.
This narration affirms that Futuwwah is distinct from immorality and emphasises the imperative of knowledge.
From the standpoint of the philosophy of action, this perspective aligns with Hannah Arendts views on judgement, which consider discernment essential for ethical conduct. The metaphor bad habits worsen if indulged elegantly underscores this necessity.
The second degree of Futuwwah in Manzil al-Sirn, as explicated in the lecture series by Nokounam , is an invitation to virtuous conduct, magnanimity, and harmonious interaction. This degree, emphasising love, dignity, and conscious apology, brings hearts closer and guides society towards goodness. The critique of violent culture, the narrative of the devout scholar, and the references to Quranic and prophetic traditions collectively reveal the profound mystical and ethical dimensions of this station.
Supervised by Sadegh Khademi
