Source: Derived from the 363rd session of the lectures by , may his soul rest in peace.
The esteemed book "Maqamat al-Sa'ireen" (The Stations of the Seekers), a monumental work by Khwaja Abdullah Ansari, shines like a radiant beacon on the path of mystical journeying, delineating spiritual stations with profound and insightful expression. One of the most significant chapters of this work, the chapter on Futuwwa (Chivalry), explores the concept of manliness as both an ethical and mystical virtue that guides the seeker away from worldly attachments towards divine sincerity and detachment. This lecture, 363rd session of 's lecture series, is dedicated to the third degree of Futuwwa. This stage, with an emphasis on liberation from superficial attachments, sincerity in action, and a critique of perspectives that negate the role of reason, holds a special place in Islamic mysticism.
In Khwaja Abdullah Ansaris view, Futuwwa is a mystical virtue that manifests in three stages: the first stage, characterized by the abandonment of hostility, the neglect of others' humiliations, and the forgetting of offenses; the second stage, marked by humility towards the truth, the relinquishment of personal opinions, and service to others; and the third stage, defined by the absence of attachment to reasons in spiritual journeying, the lack of desire for compensation in response to prayers, and the non-suspension in mystical visions based on form. These stages function like a ladder, guiding the seeker from the rectification of social behavior towards complete sincerity and divine detachment.
Key Insight: Futuwwa, in these three stages, leads the seeker away from social attachments towards purity and liberation from any non-divine motivations, as if drawing the soul from the fetters of the earth towards the heavens.
This categorization represents a gradual progression in the mystical journey. The first stage emphasizes the reform of social relations and freedom from animosity; the second stage addresses humility and service to others; and the third stage represents the peak of Futuwwa in its pure sincerity and detachment from worldly concerns. This structure aligns with the mystical views of Al-Ghazali in his "Ihya' 'Ulum al-Din" (Revival of the Religious Sciences) and Shiite ethics, particularly in the words of Imam Sadiq (peace be upon him) regarding the perfection of conduct.
A narration from Imam Sadiq (peace be upon him) confirms this hierarchy: "Futuwwa is good conduct with brothers, enduring harm, and respecting the rights of neighbors" (Ma'ani al-Akhbar, Sheikh Saduq). This statement defines Futuwwa as exemplary conduct, enduring harm, and respecting others rights, which corresponds closely with Khwaja Abdullah Ansaris three degrees of Futuwwa.
The first degree of Futuwwa is dedicated to the abandonment of hostility, neglecting others' humiliations, and forgetting offenses. A man of virtue is one who avoids enmity and rancor, overlooks others' faults, and expunges the harms received from his heart. These traits, like clear springs, purify the heart from the darkness of animosity.
Abandoning hostility requires inner tranquility and self-confidence, preventing fear and illusion arising from psychological weakness. Neglecting humiliation shows nobility and dignity of the soul, while forgetting harm highlights forgiveness and release from resentment as a noble virtue. These characteristics align with positive psychological theories, such as Seligmans views on forgiveness.
To prevent fear and illusion in darkness, it is essential to have a faint light in the house, so that people can see their way and remain free from terror. This metaphor refers to the necessity of having minimal guidance, such as sound reason or a simple, unembellished law, in the mystical journey. This light, like a small flame, protects the seeker from confusion and anxiety, even if it is not enough to lead one to the ultimate truth by itself.
Key Insight: The faint light of reason or law, like a lamp in the darkness, preserves the seeker from delusion and misguidance, illuminating the path of the spiritual journey.
The second degree of Futuwwa concerns humility before the truth, the abandonment of personal opinions, and service to others, particularly the connection with the sinner. A virtuous man responds with kindness and honor to one who has wronged him, as if, with a gentle breeze, he extinguishes the fire of anger.
This degree refers to generosity and magnanimity, performed with the aim of drawing nearer to God and reforming others. This behavior is consistent with the conduct of the Holy Prophet Muhammad (peace be upon him) and his household, who responded to harm with kindness. From the perspective of practical mysticism, this principle purifies the heart from selfishness and directs it towards God.
The third degree of Futuwwa, as stated by Khwaja, involves the non-attachment to reason in the spiritual journey, the lack of desire for compensation in response to prayers, and the non-suspension in mystical visions based on form. The phrase "Do not attach to reason in the journey" seemingly portrays reason as an obstacle to mystical insight, yet critiques this view, affirming that reason is a divine gift.
The denial of reason, citing the saying "the feet of the disputants are made of wood," is erroneous because reason is a divine gift that guides humanity towards truth. emphasizes that healthy reason is the tool for distinguishing truth from falsehood, and its denial leads to misguidance. This critique, like a mirror, reflects the error of denying reason in certain mystical traditions.
Key Insight: Reason is a divine gift, and denying it is akin to extinguishing the guiding light; healthy reason leads the seeker towards the truth.
Translation: And when you speak, be just. This verse emphasizes fairness and rationality in judgment, which aligns with the critique of the denial of reason.
The noble man, in his response, does not seek compensation: وَلَا تَشُوبَ اجَابَتَكَ بِعِوَضٍ. This characteristic refers to complete sincerity, as though the noble man, like a flower, spreads its fragrance without expectation of return.
The noble man does not stop at the external form in his vision: وَلَا تَقِفْ فِي شُهُودِكَ عَلَى رَسْمٍ. This principle refers to liberation from superficial attachments and focuses on the divine truth, as if the seeker moves from the shell to the essence of truth.
This critique highlights the need for balance between reason and mysticism. Mysticism and philosophy, like two wings, guide the seeker towards truth, provided that they avoid prejudice. This view aligns with the thoughts of Khwaja Nasir al-Din Tusi on practical wisdom.
Fairness, like a scale, separates truth from falsehood.
The knowledge of mysticism is based on three pillars: sound reason, pure law, and authentic vision. Sound reason is the tool for discernment; pure law is the foundation of religious guidance; and authentic vision is the result of mystical experience. These three pillars, like three foundations, make the structure of knowledge stable. Key Note: True mysticism is based on sound reason, pure law, and authentic vision; the absence of any of these would cause one of the pillars of this lofty edifice to collapse.
Prejudices towards the Sheikh or the denial of rational evidence are both incorrect. The Sheikh might make mistakes, and rational arguments must be evaluated. Nikkounam emphasizes that the seeker should, with intellectual independence, assess the evidence, as if weighing each statement with the scale of reason.
Many fatwas and philosophical and mystical arguments are incorrect due to haste and lack of thorough investigation. This critique serves as a warning, inviting researchers to engage in careful research and substantiation.
Divine love is the blossom of sound reason, not madness. The true lover is wise and, with reason, walks towards the divine beloved. This view, like a precious gem, separates the truth of love from misconceptions.
Many of the mystical claims and dreams are superstitions and are far from the truth. Nikkounam emphasizes that true revelations are measured by sound reason and pure law, as if each claim is weighed with the scale of truth. Key Note: Divine love originates from sound reason; superstitions and misconceptions, like weeds, pollute the garden of mysticism.
The seeker should cling to whatever brings him closer to God, such as reason, law, or revelation, and avoid whatever distances him from God: فَتَمَسَّكْ بِكُلِّ مَا جَمَعَكَ عَلَى اللَّهِ وَاتْرُكْ كُلَّ مَا فَرَّقَكَ. This principle, like a compass, shows the path of spiritual journey.
The commentator (Kashani), by adding unnecessary explanations, has complicated and sometimes distorted the text. Nikkounam critiques this approach, as if the commentator, instead of clarifying the path, has spread dust upon it.
The science of scholars is sometimes like begging, as it is collected from others and not their own invention. Nikkounam, quoting from the late Adeb Nishabouri, emphasizes that true science results from creativity and invention, as if it springs from a pure fountain within the scholar's heart.
The third level of mysticism, as explained in the lectures of Nikkounam (may his soul rest in peace), invites towards sincerity, liberation from superficial attachments, and a focus on divine truth. The critique of the denial of reason, the emphasis on the three pillars of knowledge (sound reason, pure law, and authentic vision), and the critique of misconceptions and superstitions illustrate the depth of this mystical and rational station. The principle of clinging to what brings one closer to God, like a light, illuminates the path of spiritual journey. This text serves as a rich and inspiring source for scholars of mysticism, philosophy, and theology, opening the way towards truth and perfection.
