Introduction
The following work is a scholarly rewrite and compilation of the lecture from Session 364 of the Mansel al-Sairin (Stations of the Wayfarer), drawn from the words of , , with a focus on the third level of Futuwah (chivalry). This work, with a profound perspective on both practical and theoretical mysticism, explains Futuwah as a purely monotheistic act done solely for the sake of Almighty God.
Part One: The Third Level of Futuwah and Sincerity in Action
Definition of Futuwah and Purity of Intention
Futuwah, at its third level, refers to an action that is free from any desire for reward or personal gain. This level, words of Khawajah Abdullah Ansari ("Do not taint your response to the call of truth with a reward"), views chivalry as a pure act done solely for the sake of Almighty God, without seeking anything from the world or the afterlife, but rather done only out of divine love. The true chivalrous person does not even seek anything from God and performs the act with the intention of manifesting the truth.
This definition has its roots in Islamic mysticism and aligns with the concept of Tawhid al-Af'al (monotheism in actions). The chivalrous person, with a pure heart, links their actions to the worship of God. For instance, helping a poor person is not done because of their poverty but because it is an act of worship for God. This perspective is consistent with the verse from the Quran:
Distinction between Futuwah and Seeking Reward or Mercenary Actions: Futuwah is distinguished from seeking reward (working for a legitimate reward) and mercenary actions (working deceitfully for profit). A seeker of reward earns their compensation through effort, which is honourable, while a mercenary seeks profit through deceit and is devoid of honour. The chivalrous person, however, seeks neither compensation nor any ulterior motive; they act solely for the manifestation of the truth. This distinction elevates Futuwah to a high station where the pure intention and divine love are the central elements.
The phrase "God Himself may become the beggar, Sublime and Holy!" beautifully illustrates this concept: the chivalrous person worships God without any attributes or expectations. Summary of Part One: The third level of Futuwah is the manifestation of sincerity in action, liberating the chivalrous person from any desire. This level, connected to Tawhid and divine love, presents an action that is pure for God, and from both a mystical and philosophical perspective, it is a lofty station.
Part Two: The Role of the Intellect in Mysticism and the Critique of Khawajah
Emphasis on the Intellect as a Divine Gift
The intellect, from a mystical perspective, is a divine gift that forms the basis for the confirmation of religion, prophecy, and mysticism. Contrary to Khawajah's view, which dismisses the intellect with the term "Wa'lam" (meaning to reject reason), the intellect is the tool for confirming the truth. Without the intellect, even the Prophet's miracle cannot be verified; as it is said: "Five thousand madmen cannot confirm the Prophet, but four wise men, upon seeing the miracle, confirm his prophethood."
This view aligns with Imam Ali's statement in "Gharar al-Hikam":
A sound intellect, with correct reasoning, confirms the truth and protects mysticism from misguidance. This critique is consistent with Avicenna's philosophy on the active intellect and Khawajah Nasir al-Din al-Tusi's views on wisdom. Critique of Absolute Dependence on the Spiritual Guide: Khawajah places the spiritual guide above the intellect, but this view is critiqued; the guide may also err. A sound intellect serves as the criterion for identifying a righteous guide. The saying, "If the guide hits the barrel, let him go!" humorously illustrates this critique.
Summary of Part Two: In mysticism, the intellect is not only an obstacle but also a necessary tool for confirming the truth and guidance. The critique of Khawajah's view directs mysticism towards rationality and avoids absolute reliance on the spiritual guide.