Introduction

The Second Degree of Futuwwa: Kindness to the Troublemaker in Mystical Pathways

The concept of Futuwwa (chivalry, nobility, and magnanimity) in the Maqamat al-Sairin (Stations of the Wayfarers) stands as a radiant jewel within the spiritual hierarchy, elucidating the virtues of gallantry, freedom, and dignity. The second degree of this noble station, as explored in Session 359 of Nokoonams lectures, invites the seeker to a transcendent perspective where the wrongdoings of others become not an impediment but an opportunity for spiritual advancement. This station, with its emphasis on extending kindness to those who harm, magnanimity towards the sinful, and a sincere apology to the oppressor, places wisdom and knowledge at the very core of Futuwwa.

Section One: The Concept and Definition of the Second Degree of Futuwwa

Definition of the Second Degree

The second degree of Futuwwa, as outlined in the text of the Maqamat al-Sairin, is defined as:
الدرجة الثانیة أن تحسن من أساء إلیک وتریه فی أبعادک معینک علی نفسک فی کثرها. This definition frames Futuwwa as the act of doing good to one who has wronged you, perceiving the adversary as an ally in the journey towards the refinement of the self. In this station, the seeker, with a sage-like outlook, transforms apparent evil into internal good.

The Connection Between Futuwwa, Knowledge, and Wisdom

Futuwwa, understood as gallantry, freedom, and dignity, is only valuable within a context rooted in knowledge and wisdom. Gallantry without wisdom may lead to wastefulness or misguidance. This station encourages the seeker to reflect on the outcomes of their actions, urging them to avoid causing harm to otherseven with the best of intentions.

Key Insight: The second degree of Futuwwa, by emphasizing kindness to the wrongdoer and the perception of ultimate good in the apparent evil of the perpetrator, calls the seeker to knowledge and wisdom on their spiritual journey.

Section Two: Futuwwa and the Requirement of Wisdom

Avoidance of Excess in Forgiveness

Forgiveness that leads to misguidance or harm falls outside the bounds of Futuwwa. Love that results in rebellion or harm is not gallantry; it is wastefulness and misguidance. Futuwwa involves enlivening, offering hope, and shining light on othersnot blindly enduring their wrongs.

Critique of Unwise Endurance

Enduring wrongs without discerning their impact, under the guise of seeking perfection, is not Futuwwa but misguidance. The seeker must, with insight, evaluate the consequences of their actions to avoid causing harm to others. This critique emphasizes the necessity of wisdom in the practice of Futuwwa.

Section Three: Futuwwa in Practice

The Story of the Troubling Woman

The lecture recounts the story of a man who, instead of being broken by the torment of his wife, turned to worship and communion with God. This hardship, rather than causing destruction, led to his spiritual growth. His practice of gratitude towards his wife, imbued with love and dignity, repaired their relationship and exemplified Futuwwa in action.

Analysis of the Story

This story illustrates Futuwwa as a mystical perspective in which apparent harm is transformed into an opportunity for spiritual perfection. The seeker, through wisdom and love, turns outward evil into inward good, guiding the relationship towards reconciliation.

Key Insight: Futuwwa manifests in the conversion of outward evil into inward good through wise knowledge and love, as demonstrated in the story of the troubling woman.

Section Four: Mystical Expressions of Futuwwa

The Core Expressions

The expressions of the second degree of Futuwwa are encapsulated in three phrases:
أن تقرب من یعصیک وتکرم من یؤذیک وتعتذر إلی من یجنی علیک. These phrases refer to drawing near to the sinner, showing magnanimity to the one who harms, and offering a sincere apology to the oppressor. This approach necessitates a perspective that transcends the mere appearance of wrongdoings.

Distinction Between Sin and Harm

The text distinguishes between sin (such as backbiting) and harm (such as physical injury). This distinction aids the seeker in choosing the appropriate response nature of the wrongdoing. Sin is a spiritual transgression, while harm is a physical or material injury.

Sincere Apology

An apology to the oppressor must be sincere (samaan), not driven by anger (kaman). This sincerity is rooted in knowledge and wisdom, aligning with the spirit of Futuwwa.

Section Five: Practical Examples of Futuwwa

The Story of the Student and the Scholar

The lecture recounts a story of a scholar who, in a moment of anger, helped a student in need. However, this assistance, due to a lack of magnanimity and sincerity, was inconsistent with Futuwwa. Helping with humiliation falls outside the realm of chivalry.

The Philosophy of Futuwa: A Scholarly Reflection

The Story of the Photo Frame

An erudite scholar, who kept part of his wealth in a photo frame for the needy, exemplifies Futuwa in practice. This act signifies a readiness to assist others, regardless of personal circumstances.

Key Point: Futuwa is manifest in the sincere service and dignity extended to the needy, as illustrated by the conduct of the divine scholar and the story of the photo frame.

Section Six: Ultimate Good and Active Evil

The text draws a distinction between active evil (malicious intent) and ultimate good (a positive outcome). The seeker must focus on the end result of their actions to convert misfortune into an opportunity for spiritual perfection. The Holy Qur'an affirms this principle:

Everything comes from Allah. (Quran, Surah An-Nisa, 4:78)

The Story of the Martyr

A martyr who attained spiritual perfection through the torment of captivity serves as an example of ultimate good derived from active evil. The pain and suffering broke the material barriers, connecting him to celestial realms.

The Story of the Pomegranate

A martyr who consumed the skin of a pomegranate with delight embodies Futuwa in finding goodness amidst hardship. With a mystical perspective, he discovered virtue and perfection even in material limitation.

Summary of the Section

Ultimate good, like a light behind clouds of active evil, is revealed through a theocentric and wise perspective. The seeker must, with deep knowledge, find this good even in adversities.

Section Seven: Futuwa and the Theocentric Outlook

The Perspective of Lady Zaynab (PBUH)

Lady Zaynab's (PBUH) perspective, expressed in her statement: I see nothing but beauty, exemplifies the pinnacle of Futuwa. This viewpoint, which perceives goodness in all matters, requires profound knowledge and complete submission to divine wisdom.

The Story of Rumi

The tale of a chivalrous man who removed a snake from a man's abdomen despite apparent harm is an illustration of ultimate good arising from apparent evil. This chivalrous act transformed outwardly negative circumstances into an act of profound wisdom and ultimate good.

The Narrative of Good in Sin

The narrative Blessed is the sin that leads me to charity underscores the ultimate good that may emerge from active evil. This story invites the seeker to focus on the final outcome of actions.

Key Point: The theocentric outlook, which perceives goodness in all matters, represents the zenith of Futuwa, as seen in Lady Zaynab's (PBUH) perspective and Rumi's story.

Section Eight: "Baraan" versus "abarah"

Definition of Baraan

Baraan is a state in which the seeker, with a heart open in kindness, shows affection to the oppressor, while abarah is a form of patience combined with endurance. Baraan leads to goodness and spiritual perfection through sincerity and freedom.

The Story of the Wedding Officiant

The wedding officiant, who spoke simply and honestly, serves as an example of Baraan. This simplicity and honesty are in harmony with the spirit of Futuwa.

Metaphors for Baraan

Baraan is akin to alleviating an immediate need (such as using the restroom or childbirth). The seeker, through sincere love for the oppressor, attains spiritual openness.

Summary of the Section

Baraan, like a gentle breeze, leads the seeker from the confines of patience to the expansive realm of love and freedom.

Section Nine: Divine Justice and Futuwa

Divine Justice

In the Divine court, both good and evil are meticulously weighed: He judges between His servants. This principle calls the seeker to trust in divine wisdom.

The Story of Shimmer

Shimmer, as an agent of evil, may have indirectly led to ultimate good (the martyrdom of Imam Hussain (PBUH)), but divine justice scrutinizes his responsibility.

The Martyrs and Wounded Veterans

Martyrs and wounded veterans, by enduring suffering, achieved spiritual perfection and are a model of Futuwa in finding goodness amidst adversity.

Summary of the Section

Divine justice, like a precise scale, evaluates good and evil agent and the ultimate goal of actions. Futuwa calls the seeker to submit to this wisdom.

Final Conclusion

The second degree of the chapter on Futuwa in the Manazil al-Sirn, like a peak in the journey of spiritual progression, calls the seeker to benevolence towards the oppressor, dignity towards the sinner, and sincere apology to the tyrant. This station, emphasizing knowledge, wisdom, and the theocentric outlook, transforms active evil into ultimate good. Quranic verses, prophetic traditions, and mystical stories clarify this truth that all matters come from Allah, and the seeker must, through wisdom, discover goodness even in misfortune. Futuwa not only leads to personal perfection but also illuminates society with the light of love and dignity.