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“Why do you wish to attack me?” ʿAlī said, “Why do you wish to die?” Go and save yourself!” The young man continued towards him, sword in hand. He cried out, “O young man, do you not know who I am? I am ʿAlī, the invincible. His heart filled with pity and compassion for the misguided youth. ʿAlī encountered a handsome young warrior who moved to attack him. However, it was his noble character and spiritual courage that was the mark of futuwwa, as exemplified in this story mentioned by al-Sulamī (d.

Secondly, the very notion of futuwwa in ʿAlī is coupled with the image of his sword, ẓulfiqār, which invokes the image of heroism on the battlefield, protectiveness, and chivalry. Futuwwa also has a socio-political dimension which is a type of spiritual and fraternal bond as demonstrated by the people of the cave. Thus, the people of paradise are described as having youthfulness, surrounded by either maidens or eternal youth ( wildān). As for its association with youthfulness, it intimates the purity and virility of youth, merging with the blossoming of potential and the springtime of life. fityān) literally means “young man.” When it is used figuratively, it denotes a host of human virtues and noble character traits, particularly, chivalry, honour, courage, generosity, service, altruism, and hospitality. As the Qurʾān reports, they fell into a three-hundred-year long slumber in a cave without aging, so God called them youths on account of their superlative faith and robust determination.įatā (pl. The Qurʾān also refers to Abraham as a fatā (young man) and mentions the people of the cave ( aṣḥāb al-kahf) as a group of pious young men (fityān) facing persecution on account of their beliefs. ʿAlī was famed for his valour and described in the Prophet’s famous maxim, “There is no (chivalrous) youth (fatā) but ʿAlī, no sword but the Ẓulfiqār” (Tirmidhī 1938, 1561). 1 The most prominent figure in the Islamic era is Prophet Muḥammad’s cousin and son-in-law ʿAlī b. 605), a man celebrated for his generosity. The concept of futuwwa (spiritual chivalry) predates Islam, designating the heroic ideal of pre-Islamic Arabia (Loewen 2003, 1), often revolving around the person of Ḥātim al-Ṭāʾī (d. In the final analysis, futuwwa symbolises the quality of the spiritual warrior who conquers his lower self to attain the makārim al-akhlāq. The discussion section offers an ontological-ethical investigation through a close reading of the text and its commentary, then offers a broader perspective on futuwwa, which is tantamount to the noblest character traits ( makārim al-akhlāq). With respect to one’s relation to God, it is to abandon means and ends, relying on God alone through the heart’s reception, not the intellect’s endeavour. With respect to others, it is to hold oneself but not others accountable, seeing outward injuries as inward blessings. Futuwwa in relation to oneself is to accept trials and tribulations in stride. The first aspect is in relation to oneself, the second is in relation to others, and the third is in relation to God. In Anṣārī’s view, there are three aspects to futuwwa. 465/1073) Risāla, we take a closer look at the Manāzil’s commentarial tradition, offering a complete translation of both Anṣārī’s chapter on the subject and ʿAbd al-Razzāq al-Kāshānī’s (d.

After briefly taking stock of the earliest statements on futuwwa cited in al-Qushayrī’s (d.

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481/1089) classic manual of spiritual wayfaring, Manāzil al-Sāʾirīn (“Stations of the Wayfarers”). This paper investigates the Sufi concept of futuwwa (spiritual chivalry) in ʿAbdallāh Anṣārī al-Harawī’s (d.