The present book is a scholarly and specialized rewriting of Lecture 362 of the "Maqamat al-Sa'ireen" (The Stations of the Wayfarers), delivered by Nakhonam, may his soul rest in peace, on the 21st of October 2011. This section focuses on the critique of the second stage of chivalry (Fattawa) as defined by Khawaja Abdullah Ansari. The lecture critically challenges the justification of excusing a wrongdoer for the sake of ultimate good, and redefines chivalry as a conscious love aimed at fostering good in others, distinguishing this perspective from passive mysticism and colonial policies.
The chapter of Chivalry in Maqamat al-Sa'ireen is a key station in mystical conduct, positioned after the stages of truthfulness and humility. The second stage of Chivalry, as defined by Khawaja Abdullah Ansari, is dedicated to the act of apologising to a wrongdoer (a person who has committed a crime or injustice) for the sake of ultimate good (atonement for sins). The lecture strongly critiques this definition, viewing Chivalry as a conscious love that, through knowledge and discernment, leads to the correction of the other and the realization of societal good. Chivalry, like a pure stream, flows towards the sea of goodness and reform through wisdom and insight. This perspective, emphasizing rationality and wisdom in practical mysticism, distances itself from passivity and the justification of injustice. It aligns with the Quranic verse: "And never think that Allah is unaware of what the wrongdoers do." (Surah Ibrahim, 42), which underscores the responsibility of the wrongdoer.
Khawaja Abdullah Ansari states in the second stage of Chivalry: "You must apologize to the wrongdoer, as God has sent him upon you to atone for your sins, and this is his atonement." The lecture strongly critiques this definition, arguing that injustice does not lead to guidance but rather leads to further misguidance or greater injustice. It is as though Khawaja invites the mystic into a garden where, instead of flowers, the thorns of passivity grow. The speaker, with scholarly wit, compares this view to the justification of the injustice of Harmala against Imam Hussein (peace be upon him) and asks: "Should Abel apologize to Cain?" This critique is aligned with the Quranic verse "And never think that Allah is unaware of what the wrongdoers do." (Surah Ibrahim, 42), which confirms the wrongdoer's responsibility and rejects justifying injustice for the sake of ultimate good.
The lecture defines Chivalry as a conscious love that, through knowledge and discernment, leads to the good and reform of others. A chivalrous person is one who does not seek personal gain (commerce) nor expresses blind love (mysticism), but instead seeks, with wisdom, social and individual good. Chivalry, like a torch, illuminates the path of reform with the light of knowledge.
The lecture distinguishes Chivalry from mysticism (blind love without discernment) and commerce (love for gain). The chivalrous person, with the ability to discern good from evil, expresses love in a way that leads to the correction of others. This view aligns with Rumi's emphasis in *Masnavi* on the wisdom of love and practical reason, and for researchers, can be examined in relation to social psychology theories (such as social exchange theory).
The lecture links Khawaja's definition to colonial policies, which, by promoting passivity and justifying injustice (colonial assurance), weakened the resistance of Muslims and caused them to become degraded and immobilized. The speaker considers this view as mysticism and irrational, humorously comparing it to the justifications for the injustices of Saddam or Gaddafi: "If we weren't bad, Saddam would have been a saint!" This critique, through historical and sociological analysis, shows that this definition suppressed the spirit of resistance and encouraged Muslims to accept injustice. This view aligns with post-colonial studies (such as Frantz Fanon's views on colonialism and resistance) and offers scholars an opportunity to analyze the role of mysticism in Islamic societies.
The lecture considers knowledge as the fundamental condition for futuwwa, emphasizing that without the discernment between good and evil, love and affection could lead to misguidance or the encouragement of oppression, rather than reform. The speaker humorously compares futuwwa without knowledge to encouraging a tyrant, which instead of guiding, leads to the repetition of the crime: "You encouraged him, and he got worse!" This view aligns with Islamic philosophy (such as Ibn Sina's theory of practical intellect) and practical mysticism (such as Khwaja Nasir al-Din Tusi's view on wisdom).
Key Point: Futuwwa requires knowledge and discernment; a chivalrous person seeks good with wisdom and avoids encouraging the oppressor, which leads to misguidance.
The speaker emphasizes that a true chivalrous person, with discernment, sometimes encourages the oppressor, rather than punishing them, but this encouragement must lead to reform. If such encouragement leads to the repetition of oppression, it is ignorance, not futuwwa. This principle is in harmony with Shiite ethics (such as Imam Ali's teachings on justice).
Key Point: Futuwwa requires knowledge and discernment; a chivalrous person, with wisdom, seeks good and avoids unconscious encouragement of the oppressor that leads to misguidance.
The lecture rejects the justification of oppression by claiming it serves some ultimate good (such as the atonement of sins), arguing that this view makes the oppressors feel entitled and devalues the victims. The speaker, with scholarly humor, asks, "Would Harmala claim to be entitled to the martyrdom of Imam Hussein?" This critique highlights that the oppressor must face punishment unless sincere, informed love leads to their reform.
Key Point: Justifying oppression by claiming it leads to an ultimate good makes the oppressors feel entitled and devalues the victims; futuwwa is a conscious act of love that aims at reform, not apologizing for the oppressor.
The speaker links the justification of oppression to the weakening of Islamic societies and their stagnation. Such views exonerate the oppressors and force the victims into passivity. Through another humorous analogy, the lecture compares this approach to giving a prize to a murderer, which results in an environment devoid of justice.
Key Point: Justifying oppression with the ultimate good makes the oppressors feel entitled and humiliates the victims; futuwwa is an informed love for reform, not an excuse for the oppressor.
The lecture argues that the culture of passivity and superstition (such as the slogan "God, Shah, Homeland" or the glorification of the Shah) is a major factor in the humiliation and stagnation of Muslims. The speaker humorously remarks, "The Shah himself is a god!" These superstitions, by promoting passivity, have hindered Muslims from resistance and progress.
The speaker highlights Imam s role in the Islamic awakening, as he critiqued these superstitions and led Muslims toward dignity. This analysis is consistent with Jalal Al-Ahmad's view on Westernization and the history of the Islamic Revolution, offering researchers a valuable opportunity to explore the sociological aspects of the revolution.
The lecture defines the term "colonial assurance lion" as a metaphor for those who, by promoting passivity, compel Muslims to accept oppression and suppress their spirit of resistance. This view aligns with postcolonial studies (such as Frantz Fanon's perspective on colonialism) and shows how this culture has caused immense harm to Islamic societies.
Key Point: The culture of passivity and tyrannical superstitions, by promoting the colonial assurance lion, has humiliated and stagnated Muslims, preventing them from resistance.
The lecture defines futuwwa as a rational and benevolent resistance against oppression that, with knowledge, may lead to encouraging and reforming the oppressor, rather than punishing them. The speaker stresses that the oppressor must face their punishment, but a chivalrous person, with discernment, can guide them toward reform with informed love. This perspective aligns with Imam Alis words in Nahj al-Balagha (Sermon 47): "Be an enemy to the oppressor and a helper to the oppressed."
Key Point: Futuwwa is rational and benevolent resistance against oppression; with knowledge, it may lead to encouraging and reforming the oppressor, but avoids passivity and justifying oppression.
The speaker humorously compares futuwwa to encouraging the oppressor, if reform is possible, while warning that unconscious encouragement leads to misguidance and the repetition of oppression. This principle is in harmony with Shiite ethics and practical mysticism, emphasizing the importance of knowledge in futuwwa.
Key Point: Futuwwa is rational and benevolent resistance that, with knowledge, may sometimes lead to encouragement and reform of the oppressor, but avoids passivity and justifying oppression.
The Quranic verse "And do not think that Allah is unaware of what the oppressors do" (Surah Ibrahim, 14:42) confirms the responsibility of the oppressors and rejects justifying oppression by claiming it leads to ultimate good. This verse connects futuwwa to rational resistance against oppression.
Imam Sadiq's hadith, "Futuwwa is good conduct with friends, bearing harm, and respecting the rights of neighbors" (Source: Ma'ani al-Akhbar, Sheikh Saduq), defines futuwwa as good conduct, patience in suffering, and respect for others' rights. This hadith underscores the role of knowledge and benevolence in futuwwa.
Imam Ali's statement, "Be an enemy to the oppressor and a helper to the oppressed" (Nahj al-Balagha, Sermon 47), connects futuwwa to benevolent resistance against oppression, urging the seeker to act with justice and wisdom in their interactions.
Key Point: The verses and hadiths link futuwwa to good conduct, knowledge, and benevolent resistance against oppression, while warning against justifying oppression with ultimate good.
The lecture of Session 362 of *Maqamat al-Sa'ireen* offers a profound critique of Khwaja's second-level definition of futuwwa, arguing that it promotes passivity and justifies oppression, comparing it to colonial policies and whimsical behavior. Futuwwa, as an informed act of love for the good of another, leads to both individual and social reform through knowledge and discernment. The critique of tyrannical superstitions, the role of Imam in the Islamic awakening, and the emphasis on rational resistance reflect a historical, sociological, and mystical perspective on futuwwa. References to verses, hadiths, and humorous metaphors (such as "Saddam becoming a saint!") make the concepts accessible to both general and specialized audiences. This work is an invaluable resource for researchers in the fields of mysticism, theology, philosophy, and sociology, providing opportunities for interdisciplinary analysis.
With oversight by Sadegh Khadami
