Preface

This work is a scholarly and specialized rewriting of Lecture 367 of Maqamat al-Sairin (The Stages of the Travellers), delivered by on the 26th of Aban, 1390 (2011). It focuses on the critique and redefinition of the concept of Futuwah (Gallantry). The section begins by critiquing the key phrase "وَاعْلَمْ أَنَّ مَنْ أَحْوَجَ عَدُوَّهُ إِلَىٰ شَفَاعَةٍ وَلَمْ يَخْجَلْ مِنَ ٱلْمَعْذِرَةِ إِلَيْهِ لَمْ يَشُمَّ رَائِحَةَ ٱلْفُتُوَّةِ" (Know that whoever makes his enemy in need of intercession and is not ashamed of asking for forgiveness from him, has not smelled the fragrance of chivalry). This transforms Futuwah from an emotional virtue into a principle rooted in reason and knowledge. Chivalry, in this view, acts like a healer with wisdom and insight, healing the wounds of society.

Section One: Contextualisation and Critique of the Phrase "وَاعْلَمْ"

Introduction and the Spiritual Atmosphere of the Discussion

The lecture begins with the noble phrase Bismillah al-Rahman al-Rahim ("In the name of God, the Most Gracious, the Most Merciful"), setting a spiritual and divine tone for the discussion. This common tradition in Islamic texts directs hearts toward the truth. The text then critiques the phrase "وَاعْلَمْ" (Know), which is often employed in mystical writings to draw attention to critical points. The lecture argues that the use of "وَاعْلَمْ" is incompatible with mystical humility because it may imply a claim to absolute knowledge. True knowledge belongs to God alone, and this phrase, when used improperly, distances the seeker from humility. This critique indicates a need to redefine concepts with divine knowledge. The phrase "وَاعْلَمْ" is seen as a torch that, when misused, casts a shadow of arrogance rather than light. Key Point: The phrase "وَاعْلَمْ" is incompatible with mystical humility because it may imply a claim to absolute knowledge; true knowledge belongs to God alone.

Section Two: Critique of the Key Phrase in Chivalry

The Text and its Apparent Meaning

The phrase under critique in the lecture is: "وَاعْلَمْ أَنَّ مَنْ أَحْوَجَ عَدُوَّهُ إِلَىٰ شَفَاعَةٍ وَلَمْ يَخْجَلْ مِنَ ٱلْمَعْذِرَةِ إِلَيْهِ لَمْ يَشُمَّ رَائِحَةَ ٱلْفُتُوَّةِ" (Know that whoever makes his enemy in need of intercession and is not ashamed of asking for forgiveness from him, has not smelled the fragrance of chivalry). On the surface, this phrase emphasizes not humiliating the enemy and avoiding forcing them to apologize. The lecture critiques this interpretation as incomplete and unrealistic. Futuwah is not merely the overlooking of an enemy's fault; it necessitates knowledge and the recognition of prudence. If compelling the enemy to apologize leads to reform or benefits the community, then this action itself exemplifies chivalry. Futuwah is likened to a scale that establishes balance in human interactions using wisdom and justice.

Critique of the Apparent Meaning

With a scholarly sense of irony, the lecture challenges this perspective: If someone commits murder, and forgiving them results in repeated crimes, should chivalry demand that we forgive them and even hand over our belongings? Such an act is not gallantry, but folly. Chivalry requires discernment to determine whether forgiveness leads to good or if punishment is necessary to prevent corruption. This critique elevates Futuwah from an emotional virtue to a principle rooted in reason and knowledge. Key Point: Futuwah is not merely the overlooking of an enemy's fault; it requires knowledge and discernment to ensure the benefit of both the individual and the community.

Section Three: Referencing the Holy Qur'an and Clarifying Futuwah

The Noble Verse and the Role of Retaliation

The lecture cites the Qur'anic verse "وَلَكُمْ فِي ٱلْقِصَاصِ حَيَاةٌ يَٰٓأُوْلِي ٱلْأَلْبَابِ" (And for you in retaliation is life, O you people of understanding - Quran 2:178). This verse presents retaliation not as revenge but as a means of preserving life and preventing corruption. The lecture uses this verse to argue that chivalry can sometimes be embodied in punishment if it leads to reform or the preservation of society. The Qur'an, by emphasizing life in retaliation, shows that chivalry is contingent upon circumstances and prudence. If forgiveness leads to the encouragement of crime, it contradicts chivalry; however, if punishment leads to the prevention of corruption, it embodies chivalry. This perspective considers Futuwah as a flowing stream of wisdom, leading toward the sea of justice and reform. Key Point: The verse "وَلَكُمْ فِي ٱلْقِصَاصِ حَيَاةٌ" links chivalry with justice and social reform; Futuwah is dynamic and dependent on prudence.

Futuwwa Critique