Chivalry (or Futuwwa), as a radiant jewel in the constellation of Islamic knowledge, occupies a revered position that leads individuals towards perfection and liberty, both on a personal level and within the collective fabric of society. This concept has its roots in the teachings of the Holy Qur'an, the conduct of the Prophet Muhammad (PBUH), and the traditions of the Infallible Imams (AS). As an ethical and mystical system, it not only underscores individual virtues but also emphasizes collective good and the reform of society. The profound and delicate nature of chivalry: In Islamic mysticism, chivalry is one of those concepts whose understanding is difficult and whose misinterpretation can lead to dangerous consequences. (may Allah sanctify his soul) emphasizes that a proper understanding of this concept requires divine guidance, as chivalry is not merely an ethical trait, but a complex, multifaceted system that holds a prominent position in spiritual ascension. This complexity arises from the fact that chivalry exists on the fine line between good and evil, and between authentic mysticism and asceticism. Any deviation in its understanding may lead to misguided paths. Key Insight: Due to its conceptual complexity and mystical sensitivity, chivalry demands profound knowledge and divine grace to remain safeguarded from misconceptions and dangerous misunderstandings. This feature positions chivalry as a precious gem within the realm of mystical knowledge, which requires the polishing of intellect and wisdom in order to remain free from misinterpretations, such as asceticism and passivity. Chivalry, like a breeze, is both gentle and transformative, holding the potential to guide society towards goodness and perfection. This section introduced chivalry as a deep and sensitive concept within Islamic mysticism, demonstrating that its understanding and practice require deep knowledge and careful consideration. The emphasis on its complexity and the risks of misinterpretation highlights its elevated status in spiritual ascension and underscores the need for adherence to authentic mystical principles. Khwaja Abdullah Ansaris Definition of Chivalry Khwaja Abdullah Ansari defines chivalry as love and magnanimity towards the oppressor, arguing that their oppression is a means of expiating sins and serves as a catalyst for their spiritual reform. According to this view, hardships and injustices are likened to a furnace that refines the gem of human existence, guiding individuals towards knowledge and perfection. This definition rests on the belief that difficulties and afflictions serve as tools for self-purification and spiritual elevation. Key Insight: Khwaja Abdullah Ansari defines chivalry as love and magnanimity towards the oppressor, asserting that their oppression serves as a means of atoning for sins and spiritual reform. This perspective is rooted in a mystical philosophy that views suffering as an opportunity for spiritual growth. However, this definition warrants careful scrutiny to avoid misconceptions and deviations. (may Allah sanctify his soul), in a scholarly critique, challenges Khwaja's viewpoint, calling it a form of "colonial mysticism," which can lead to the encouragement and justification of oppression. He argues that if oppression is seen as deserving of love due to the unintended good it generates (e.g., spiritual guidance), then one could justify rewarding all oppressors. This logic is flawed, for instance, if one were to argue that Shimr, due to his role in the martyrdom of Imam Hussein (AS) and the resulting spiritual benefits (such as the holding of mourning ceremonies), should be deserving of love. Such a view would justify oppression and encourage the sinful, contradicting the principles of Islamic mysticism. Key Insight: Defining chivalry as unconditional love for the oppressor leads to the justification of oppression and encourages the sinful, thus leading to colonial mysticism and misguided paths. This critique underscores the distinction between divine good and the evil of the oppressor. The good that emerges from suffering originates from divine wisdom, not from the act of the oppressor, who remains responsible for their own wrongdoing. This view aligns with the principle of enjoining good and forbidding evil in Islam, which calls for societal reform and the rejection of evil. This section examined and critiqued Khwaja Abdullah Ansaris definition of chivalry. While rooted in a mystical view of suffering, the dangers of misinterpretationsuch as justifying oppression and encouraging sinwere identified. In authentic mysticism, chivalry must be oriented towards good and societal reform, rather than passivity in the face of evil. The Essence of Chivalry: Goodness-Oriented Forgiveness In the view of (may Allah sanctify his soul), chivalry is defined as renouncing ones own rights in pursuit of the greater good of others and society, not for personal gain or to encourage sin. This renunciation is akin to a spring that is life-giving and must be accompanied by wisdom and discernment to yield beneficial outcomes. Chivalry is a noble act that aligns with the Quranic verse: And they prefer others over themselves, even though they are in need (Surah Hashr, 59:9). Key Insight: Chivalry is the act of renouncing ones own rights for the greater good of others and society, conditioned on wisdom and discernment to produce beneficial results. This definition distinguishes chivalry from opportunism and asceticism. Chivalry is like a tree that generously offers its fruits to others without seeking personal benefit. The lecture recounts the story of a man who, under the pressure of his disobedient and troublesome wife, turned to worship and supplication in the basement of his house and achieved spiritual heights. On the advice of his teacher, he showed kindness to his wife, considering her as a source of his happiness, which eventually led to her partial reform. This story serves as a practical example of chivalry, aligned with the Quranic verse: Good and evil are not equal. Repel evil with that which is better (Surah Fussilat, 41:34). Key Insight: Chivalry manifests in responding to evil with goodness, provided that this goodness leads to reform and beneficial outcomes, not the encouragement of evil. This example demonstrates that chivalry is a goodness-oriented and reformative act that, with wise love, can guide hearts towards righteousness. Another example presented in the lecture concerns the case where one person kills anothers father. Chivalry, in this instance, involves pardoning the killer, provided they are reformed and guided towards righteousness. For instance, offering the killer the shop of the murdered father for livelihood could lead to their reform and a dignified life. This act is akin to planting a seed in fertile soil that eventually grows into a fruitful tree, contingent upon producing beneficial outcomes. Key Insight: Chivalry is exemplified in pardoning a killer, with the condition that their reformation and guidance leads to beneficial results, such as granting them the deceaseds shop for livelihood, which should bear good fruit. This example illustrates that chivalry is a transformative act, not a sign of weakness, but one of wisdom aimed at societal reform. Such an act of forgiveness aligns with the Quranic concept of reconciliation between people. This section defined chivalry as a goodness-oriented and reformative act, wherein renouncing ones own rights serves the greater good of society and others. Practical examples, such as the story of the disobedient wife and pardoning a killer, highlighted the depth and grandeur of chivalry in bringing about transformation and guidance, provided that it is grounded in wisdom and results in beneficial outcomes. Fundamental Characteristics of Chivalry Chivalry is an act that must be goodness-oriented and knowledge-oriented. Goodness-orientation means that the outcome of a noble action is the greater good and reform for society, not harm or encouragement of the sinful. Knowledge-orientation refers to the necessity of discernment and wisdom in performing chivalric acts, just as jurisprudence (fiqh) requires specialization and precision. Chivalry is like a sword that, with wisdom, separates good from evil. Key Insight: Chivalry is both goodness-oriented and knowledge-oriented, requiring wise discernment to ensure that its outcome is good and reformative, not harmful or passive.Introduction
Section One: The Complexity and Significance of Chivalry in Islamic Mysticism
Summary of Section One
Section Two: Chivalry in the View of Khwaja Abdullah Ansari and its Critique
Critique of Khwajas View and the Danger of Colonial Mysticism
Summary of Section Two
Section Three: The Correct Definition of Chivalry and its Goodness-Oriented Nature
Practical Example of Chivalry: The Story of the Disobedient Wife
Example of Filial Killing and Transformative Chivalry
Summary of Section Three
Section Four: The Characteristics of Chivalry and its Distinction from Asceticism
These characteristics distinguish futuwwa from emotional or unconsidered actions, positioning it as a systematic and wise value within Islamic mysticism.
The discourse distinguishes futuwwa from Sufism. Sufism is based on temperament and emotion, potentially leading to deviation and passivity, whereas futuwwa is grounded in knowledge and collective goodness. Nikounam, may his soul rest in peace, criticizes the blending of mysticism with Sufism in the Islamic system after the revolution, providing examples of the presence of Sufis in the media, who lack evidence and knowledge. Sufism is like a wind blowing aimlessly, which may lead to misguidance, whereas futuwwa is like a purposeful stream flowing towards goodness.
Key Point: Futuwwa is based on knowledge and collective goodness and is distinguished from Sufism, which is based on emotion and lacks evidence.
This distinction underscores the importance of a rational and legal foundation in mysticism, stressing the necessity of preserving the authenticity of mysticism against popular deviations.
The discourse compares undocumented recitation with scholarly recitation, emphasising that mysticism, like exact sciences such as mathematics and physics, must be documented and systematic. An undocumented reciter is like a bird aimlessly seeking the tears of the audience, whereas a scholar speaks with evidence and sources, even if the result is not tears. Mysticism must also, like a precise science, be accompanied by reasoning and documentation.
Key Point: Mysticism, like exact sciences, must be documented and systematic, distinguishing it from undocumented and emotional recitation.
This comparison highlights the scholarly position of mysticism in the system of Islamic knowledge, stressing the necessity of reasoning and documentation in explaining mystical concepts.
This section highlighted the fundamental characteristics of futuwwa, namely its focus on goodness and knowledge, distinguishing it from Sufism and emotional actions. The critique of the presence of Sufis in the media and the comparison with scholarly recitation emphasise the need to preserve the authenticity of mysticism and adhere to documented principles.
Nikounam, may his soul rest in peace, stresses that futuwwa should not lead to the encouragement of sinners or granting them immunity. Futuwwa, like a pure spring, must be life-giving, not a source of evil encouragement. This principle aligns with the verse, "And in the law of retaliation, there is life for you, O people of understanding" (Surah Al-Baqarah, 2:179), which highlights the importance of retaliation in preserving social life, while also leaving room for a goodness-centered forgiveness.
Key Point: Futuwwa should not lead to the encouragement of sinners or the justification of injustice, but should be goodness-centered and reformative.
This critique emphasizes the need for wise discernment in the actions of futuwwa to prevent deviation into passivity or the encouragement of evil.
The discourse recounts a story from Saadi: a person was repeatedly encouraged to continue their wrongful behavior due to receiving money for the harm they caused, but was ultimately punished by an authority figure. This story illustrates the error of encouraging the sinner and stresses that futuwwa should lead to reform, not the encouragement of evil.
Key Point: Futuwwa should not lead to the encouragement of wrongful behavior but should be reformative and goodness-centered, as demonstrated in the story of Saadi, which shows the error of improper encouragement.
This story, in an allegorical manner, underscores the importance of the outcome of goodness in chivalrous actions and warns against any passivity towards evil.
Futuwwa is distinct from exploitation and personal gain. A noble person is like the sun, offering their light selflessly to others, prioritising the collective good over personal interests. Nikounam, may his soul rest in peace, stresses that futuwwa seeks collective goodness, not individual profit, and any form of selfish gain reduces it to mere commerce.
Key Point: Futuwwa is an act that prioritises the collective good over personal gain and is distinct from any form of exploitation.
This principle aligns with the concept of selflessness in Islamic mysticism and presents futuwwa as a noble value that serves the welfare of others.
Futuwwa requires reason and knowledge so that the seeker can discern when to forgive and when to seek retaliation. This discernment, like jurisprudence in religious rulings, requires expertise and precision. Nikounam, may his soul rest in peace, emphasizes that chivalry without knowledge can lead to deviation or foolishness, akin to a forgiveness that, instead of fostering goodness, results in harm.
Key Point: Futuwwa requires reason and knowledge, so that the seeker, with wise discernment, can separate good from evil and remain immune to deviation.
This principle highlights the role of reason in the mystical journey, presenting futuwwa as a wise and systematic practice.
This section, through the critique of encouraging sinners and exploitation, introduced futuwwa as a practice grounded in goodness, reform, and knowledge. The story of Saadi and the emphasis on the role of reason and knowledge underscore the need for wise discernment and the avoidance of deviation in futuwwa.
Futuwwa is distinguished from trivial and everyday actions, such as giving a small sum of money or overlooking minor faults. Nikounam, may his soul rest in peace, stresses that futuwwa is a great and transformative act, such as forgiving a murderer or offering ones shop to guide and reform them. Futuwwa is like an ocean whose waves bring about profound transformations, not like a stream flowing through small affairs.
Key Point: Futuwwa is a great and transformative act that is distinguished from small, everyday sacrifices and has boundless greatness directed towards goodness.
This view points to the grandeur of futuwwa in Islamic mysticism and regards it as a value that brings deep, goodness-centered transformations.
Futuwwa has no limits, but its direction is always towards goodness. An act that does not result in goodness, like a forgiveness that leads to repeated harm, is not futuwwa but originates from ignorance and foolishness. Nikounam, may his soul rest in peace, emphasizes that futuwwa must be goodness-generating, even if it involves great acts such as forgiving a murderer or offering ones possessions to them.
Key Point: Futuwwa has no limits, but its direction is always goodness; an act that does not bring about goodness is not futuwwa and stems from ignorance.
This principle presents futuwwa as a boundless sky whose light must bring about goodness and reform, not evil or deviation.
This section presented futuwwa as a great and transformative practice, distinguished from small sacrifices. The emphasis on the boundlessness and goodness of futuwwa shows it as a tremendous value in Islamic mysticism that requires knowledge and alignment with the direction of goodness.
Futuwwa, like a radiant gem in the constellation of Islamic knowledge, is a value that guides humanity towards perfection and freedom. In the discourses of Nikounam, may his soul rest in peace, it is explained as a practice rooted in goodness, knowledge, and transformation, distinguished from Sufism, exploitation, and passivity. The critique of incorrect viewpoints, such as the definition by Khwaja Abdullah Ansari recommending love for the oppressor, emphasizes the danger of colonial mysticism and the justification of injustice. Futuwwa, in its correct perspective, is a wise act of forgiveness that prioritizes the community's good over personal interests and leads to reform and guidance through knowledge.
Practical examples, such as the story of the rebellious wife and the forgiveness of the murderer, illustrate the grandeur of futuwwa in creating transformation and goodness. The distinction between futuwwa and Sufism, along with the emphasis on documented mysticism, underscores the necessity of adhering to rational and legal principles in the mystical journey.
With the oversight of Sadegh Khadami.
