Derived from the valuable lecture series on *Maqamat al-Sa'irin* (Session 368, , this book examines the concept of futuwwa within the framework of specific Islamic mysticism with a profound and academic perspective. Futuwwa, as a brilliant gem in the constellation of Islamic ethics and mysticism, is defined not only as an individual virtue but also as a wise and purposeful action aimed at collective good.
Futuwwa, in specific mysticism, is a lofty station that transcends the realm of rational argumentation. From this perspective, the one who seeks the light of truth through the means of logical reasoning will never attain the station of futuwwa:
"Then, in the science of particularity, one who seeks the light of truth through the foot of rational argumentation shall never attain the station of futuwwa."
Explanation: Futuwwa in specific mysticism is linked to the hearts vision and purity. Rational argumentation, while valuable in its place, may obstruct the attainment of mystical truth, as futuwwa is based on certainty and inner knowledge.
This principle sees futuwwa as a gateway to divine truth, which is only opened through heart purification and mystical vision. Rational argumentation, though it has its place, appears as a faint light in comparison to the radiant sun of truth. This view aligns with the concept of vision in Islamic mysticism, where knowledge of the heart precedes rational argumentation.
At the third level of futuwwa, a man of valour is defined by his submission to divine wisdom, without engaging in contention or argumentation with God.
"Futuwwa, in its essence, is the non-contention with God and submission to divine wisdom, yet this submission must not be extended to passivity in the face of the non-infallible."
Explanation: A man of valour does not challenge or contend with God, but this submission does not imply blind acceptance of the non-infallible.
This principle connects futuwwa to reliance and submission before the infallible, while also emphasizing the need for questioning the non-infallible. The misuse of the concept of submission, where some individuals claim it as an excuse to avoid accountability, has led to religious colonisation. This critique points to the distinction between submission to the infallible and questioning the non-infallible.
Some individuals, by citing submission to God, urge people to obey them without questioning, leading to religious exploitation and despotism.
"Claiming ownership instead of agency opens the path to the abuse of religious position, resulting in the downfall of society."
Explanation: God is the true owner, while the Prophet and Imam are agents. Claiming ownership by certain religious scholars has led to doctrinal deviation.
This distinction between divine ownership and human agency is crucial for preventing the abuse of religious authority. The Prophet and Imam are agents for the service of the people, not their owners.
Futuwwa is tied to a reality that must be measured externally. A man of valour acts with wisdom, considering the impact of his actions (whether forgiveness or punishment) on society.
"Futuwwa is a wise action, and its result should be positive for the community. A man of valour, with awareness of external reality, decides which actionwhether encouragement or punishmentwill lead to the greater good of society."
This principle introduces futuwwa as a social and ethical action grounded in practical wisdom. It positions futuwwa as a bridge between the heart of the man of valour and the collective good, where wisdom and knowledge pave the way for societal reform and spiritual elevation. This view distinguishes futuwwa from emotional or self-centred behaviours.
Futuwwa is based on two essential principles: knowledge (understanding reality) and purposefulness (seeking positive impact in society).
"Knowledge keeps the man of valour from rash actions, and his purposefulness directs him toward the collective good."
Explanation: These two principles transform futuwwa into an intentional and benevolent action, in harmony with the philosophy of Islamic ethics. The man of valour, like a wise gardener, plants the seed of goodness in society with awareness of the soil and the seed, and with a purpose to reap the fruits for the benefit of all.
The Qur'an states in Surah Al-Baqarah, verse 179:
"And for you in qisas is life, O people of understanding."
Explanation: The concept of qisas, whether punishment or forgiveness, should ultimately lead to life and the betterment of society. The man of valour, acting with wisdom, chooses whether to forgive or punish, aiming for a positive outcome. This principle emphasizes rationality and benevolence in the implementation of justice.
Critique of the Misdefined Concept of Futuwwa Some mystical texts have limited the definition of futuwwa to merely refraining from harming others, which is an erroneous definition. Key Point: Reducing futuwwa to passivity and avoiding harm is incompatible with its inherently active and wise nature. Explanation: Futuwwa is an intentional and purposeful action that aims at the welfare of the community, far removed from social passivity. Futuwwa, much like a double-edged sword, captures hearts with kindness and stands resolutely against corruption. To reduce it to passivity is akin to diminishing the sun's brilliance to a faint glow. Two Deviant Movements Against Futuwwa Two misleading movements exist against futuwwa: the violent extremists (such as the Khawarij, the Nahrawanites, and the Taliban), and the dervishes and qalandars who advocate for passivity. Key Point: The violent extremists, under the guise of religion, and the dervishes, with their passivity towards sin, have deviated from the path of futuwwa. Explanation: Futuwwa represents a balance between these two extremes, grounded in wisdom and benevolence. The violent extremists, like a destructive storm, engage in the destruction of divine values in the name of religion, while the dervishes, like stagnant streams, remain silent in the face of corruption. Futuwwa, however, flows like a balanced river, moving towards goodness with wisdom and decisiveness. Damage of Violence to Religion The violent extremists, by engaging in brutal actions in the name of religion, harm the credibility and value of the faith and even revive opposing movements. Key Point: Unwise violence under the guise of religion leads to negative reactions and the revival of opposing ideologies. Explanation: This principle addresses the sociological impact of religious violence on public opinion. Violence is like a fire that reduces religion to ashes instead of illuminating it, thus opening the door for its opponents. This critique emphasizes the necessity of wisdom in religious conduct. Critique of Dervish Passivity A dervish who invites acceptance of any behaviour, even sin, is incompatible with futuwwa. Key Point: Futuwwa is not passivity in the face of corruption, but a wise action aimed at societal reform. Explanation: Nobility is a balance between kindness and decisiveness, and does not entail ignoring corruption. Passivity, like negligence in guarding one's duties, paves the way for corruption. Futuwwa, however, like a vigilant guardian, prevents corruption with wisdom.
The Right to Question Non-Infallible Figures The Holy Quran in verse 21:23 states:
Key Point: It is permissible to question non-infallible individuals, but questioning God is not allowed. Explanation: Nobility involves responding to questions and ensuring transparency before the people. This verse serves as a guiding light for accountability and transparency within the religious system. The noble individual is one who questions and does not submit unquestioningly. Critique of Blind Imitation Blind imitation of non-infallible individuals is incompatible with futuwwa. Key Point: A noble person seeks reason from non-infallible figures and does not submit unquestioningly. Explanation: Futuwwa is a call for awareness and questioning, not for blind acceptance of non-infallible figures. Blind imitation is like a chain that binds the intellect. Futuwwa, however, is like a key that unlocks the chains of ignorance, paving the way for rationality and inquiry. Example of the Shepherd and the Lawyer A story about a shepherd in a courtroom who only says "baa" illustrates the passivity and naivety incompatible with futuwwa. Key Point: Nobility is knowledge and wisdom, not passivity or naivety. Explanation: This tale highlights the importance of awareness and inquiry in futuwwa, and negates passivity. This parable is like a mirror, revealing how passivity stands in contrast to rationality. The noble individual, like a wise scholar, prevents others' exploitation through questioning and wisdom.
Purity and Vision in the Perspective of Tlemsani Tlemsani, the commentator on the *Mansel al-Sa'ireen*, links futuwwa to purity and spiritual vision: Key Point: "For the one who possesses futuwwa, with the purity of his heart, truth is seen clearer than the sun." Explanation: A noble individual, with a pure heart, sees the truth more clearly than the sun and requires no further argument. This statement views futuwwa as a polished mirror, reflecting divine truth without the need for argumentative light. Spiritual vision, in Islamic mysticism, is like a window through which the light of truth shines upon the noble heart. Critique of Academic Plagiarism Some in academic fields register the works of others as their own. Tlemsani, as the commentator of *Mansel*, is respected, but Kashani has benefitted from and developed his ideas. Key Point: Academic integrity is an essential aspect of futuwwa, and plagiarism is incompatible with it. Explanation: This principle emphasizes the importance of transparency when citing sources. Academic integrity is like a gem that preserves the credibility of knowledge. Plagiarism, however, is like a blemish on this gem, eroding the nobility of academic pursuits.
The Purpose of Reforming Religion The critique of mystical texts is undertaken with the goal of reforming religion and preventing deviations. Key Point: The critique of texts is part of the process of purifying and refining religion, performed with sincerity and service to the truth. Explanation: This principle underscores the importance of constructive criticism in preserving the authenticity of religion. Criticism is like polishing the mirror of religion, removing the dust of deviations and revealing the truth. This process, performed with pure intentions, helps religion mature and grow. Summary of Section 6 This section emphasizes the necessity of constructive criticism to preserve the authenticity of religion. Futuwwa, as a noble value, plays a role not only in individual conduct but also in the reform of religious structures. Critiquing mystical texts, with the aim of purifying religion from deviations and exploitation, is a step towards realizing futuwwa on both the social and academic levels. General Conclusion The *Dars-e-Gofthar Manazel al-Sa'ireen* (Session 368) focuses on the concept of futuwwa in specific mysticism, displaying a precious gem of Islamic knowledge. Futuwwa, as a wise and purposeful action, is grounded in knowledge, benevolence, and a balance between submission and inquiry. This noble value is free from historical deviations (such as the violence of the Khawarij and the passivity of dervishes) and, relying on Quranic verses, illuminates the path of rationality and reform. The critiques raised in this lecture, from religious exploitation to blind imitation and academic theft, emphasize the necessity of awareness and inquiry.
