In the domain of Islamic mysticism, the concept of futuwwah (chivalry) shines like a precious jewel, holding a revered position. This virtue, which has been extensively explored in prominent mystical works such as Maqamat al-Sa'irin by Khwaja Abdullah Ansari, not only refers to ethical and social conduct but is rooted in divine gnosis and a profound understanding of individual and collective welfare. The present lecture, which is derived from a series of teachings by Nokoonam in his session titled "Maqamat No. 366" , delves into this noble concept and, with reference to Qur'anic verses and mystical principles, presents a comprehensive model of chivalrous behavior.
In Islamic mystical culture, futuwwah is akin to a breeze that envelops human dignity and seeks to avoid any form of degradation or humiliation, even toward ones enemy. As elucidated by Khwaja Abdullah Ansari, this virtue is encapsulated in the following statement: "Know that one who seeks the intercession of his enemy and is not ashamed to excuse him may indeed catch the scent of futuwwah." A true man of chivalry is one who directs his enemy towards seeking forgiveness and intercession but does not feel ashamed of this act, as his goal is not humiliation but the preservation of human dignity. This behavior is rooted in deep gnosis that prioritizes benevolence even for enemies.
This noble verse attests to the principle that futuwwah involves repelling evil with goodness, not with degradation or vengeance. The chivalrous person, through kindness and benevolence, transforms enmity into friendship, thereby preserving human dignity.
Courage and futuwwah are like the two wings of a bird, soaring with knowledge. True courage is an action undertaken with the understanding of what is beneficial, in defense of faith and divine values. In contrast, recklessness or audacity, like a purposeless storm, is an act devoid of any foundational gnosis, often resulting in bullying and self-display. As discussed in the lecture, the courageous person accomplishes great deeds with knowledge, whereas the reckless individual does the same deeds without discipline, driven by pride. A clear example of this courage rooted in gnosis can be found in the conduct of Imam Ali (peace be upon him). Even in battles, when confronted by enemies who insulted him, Imam Ali acted with knowledge and wisdom, avoiding selfishness and pride. This behavior serves as a mirror that highlights the difference between courage and recklessness.
Visitation, as a spiritual journey towards divine gnosis, reaches its perfection only when undertaken with pure intention and profound understanding of the rank of the divine saints. A visitation without gnosis, however, is a superficial activity that often turns into a fruitless pastime. The lecture illustrates this difference with a beautiful analogy: a visitor with knowledge is like a traveler heading toward a sacred destination, whereas a visitor without knowledge is like a tourist aimlessly wandering.
This verse emphasizes the importance of sincerity and knowledge in religious actions, including visitation. Visitation with gnosis is a journey that leads the soul towards divine proximity.
Retribution and forgiveness are two sides of the same scale of justice, and they achieve balance only through gnosis. The Qur'anic verse says:
This verse presents retribution not only as punishment for crime but also as a means to safeguard social life and prevent corruption. However, forgiveness becomes an act of futuwwah when accompanied by knowledge and wisdom, leading to the reformation of the individual or society.
