mahdiyeh seyyed nurani
Abstract
Introduction
Futuwwa (as spiritual chivalry) holds a significant place as a creedal and ethical framework among those who have written futuwwat-nāma, or letters on futuwwa. According to the comprehensive definition provided by ʿAbd al-Razzāq al-Kāshānī in his book Tuḥfat al-ikhwān fī ...
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Introduction
Futuwwa (as spiritual chivalry) holds a significant place as a creedal and ethical framework among those who have written futuwwat-nāma, or letters on futuwwa. According to the comprehensive definition provided by ʿAbd al-Razzāq al-Kāshānī in his book Tuḥfat al-ikhwān fī khaṣāʾiṣ al-fityān, futuwwa is deeply connected to the light of one's innate nature (fiṭra). It is through this light that chivalrous rituals and virtues are cultivated, and all the components involved in its rituals are portrayed as enigmatic symbols.
Topic and the Main Question
This research delves into the enigmas of futuwwa as explored in the writings of Shahāb al-Dīn al-Suhrawardī, also known as Shaykh al-Ishrāq. The objective is to draw comparisons between the enigmas and symbols employed in his works and the rituals and virtues associated with chivalry. While al-Suhrawardī did not explicitly pen a book on futuwwa, the definitions of futuwwa and the enigmatic elements present in his works suggest that he may be regarded as part of the chivalrous circle, viewing futuwwa as the initial step towards attaining innate knowledge and transcendent realms.
The primary question of this research is to uncover and decipher the enigmatic aspects of chivalry found within the works of al-Suhrawardī. This is achieved by comparing the customary rituals and beliefs of the chivalrous as documented in Islamic literature on futuwwa. These symbols emerge prominently in relation to the central theme of chivalry, which is the illumination of one's innate nature. Al-Suhrawardī explores this theme in a scattered manner throughout his writings. By comparing the key symbols of chivalrous creeds and enigmas found in al-Suhrawardī's works, it becomes evident that he aligned himself with the idea of futuwwa, defining it as an embellishment within the path of “illumination” (ishrāq).
Research Background
The background of this research can be traced back to articles such as Kateb and Shamili’s “The creed of spiritual chivalry and the educational system of arts and industries” (2012) and Mousavi Gilani and Shakibadel’s “The mystical wayfaring in the master-pupil tradition of the literature on spiritual chivalry and its impact on the artist’s creativity” (2016). These articles provide an elaborate account of spiritual chivalry, tracing all such creeds to the archangel Gabriel. There are also articles devoted only to the history if ʿayyārs (warriors) and heros, such as Mohammad Jafar Mahjoub’s “Chivalry in Islamic Iran” (1992), which addresses the historical background of chivalry. However, there is no study of the enigmatic and innate aspects of futuwwa. Moreover, there is a paucity of sources that tackle with al-Suhrawardī’s works from the perspective of spiritual chivalry. The relevant articles such as “The hermeneutics of the ‘romantic return’ in Suhrawardī’s al-Ibrāj essay with Henry Corbin’s illuminationist phenomenological approach” solely deal with the romantic return of the soul to its origin.
The present article focuses on the innate nature (fiṭra), heart, and enigmas pertaining to spiritual chivalry. It makes a comparative study of two groups of works by al-Suhrawardī: the ones related to futuwwa and the ones about illumination, which nonetheless align with the idea of futuwwa.
The Main Body of the Article
This article addresses three definitions of futuwwa, offered in the relevant Islamic literature, in terms of morality, the pre-eternal divine covenant known as “alast,” and the innate nature. It then discusses Shaykh al-Ishrāq’s definition of futuwwa. It then deals with topics related to the creeds of spiritual chivalry, the characters of the chivalrous, their enigmatic elements such as garments, drinking, rituals, and tools, as well as psychological virtues. Throughout the enigmas found in the Islamic literature on futuwwa, we identify al-Suhrawardī’s remarks in his works, comparing them with such enigmas. Prominent among these enigmas are the symbols of childhood, the innate nature, and the heart.
Research Methodology
The methodology of this research is comparative and phenomenological. By discussing the enigmas pertaining to rituals, creeds, and tools within the chivalrous circle, we provide a comparative study of the symbols implicitly mentioned by al-Suhrawardī, analyzing the essence of these symbols in creedal, innate, and instrumental terms.
Discussion and Conclusions
Al-Suhrawardī is not widely recognized as an author specifically focused on futuwwa. Establishing a direct correlation between his works and the literature on futuwwa proves challenging. Nevertheless, scattered indications can be found throughout his writings that allude to spiritual chivalry and the enigmas associated with its creeds, tools, garments, beverages, and even the teachings allegedly impacted by Gabriel. It could therefore be argued that he secretly believed in the circle of the chivalrous and was well aware of its rituals. Through our comparative analysis of the enigmas present in al-Suhrawardī's works and the literature on futuwwa, we can discern shared elements between spiritual chivalry and illumination. This observation lends support to the hypothesis of a potential connection between the creed of futuwwa and the path of illumination.
Conclusion
An examination of the various enigmas associated with futuwwa as depicted in both the literature on futuwwa and al-Suhrawardī's works reveals that, at its core, futuwwa pertains to the innate nature and the innate light. This concept encompasses the "alast" covenant, as well as the psychological virtues of chivalry rooted in the innate nature. In both literatures, the innate nature counts as the core of the chivalrous, although these symbols are not much evident in al-Suhrawardī’s works. In contrast to the Islamic literature on futuwwa, al-Suhrawardī does not view futuwwa as the ultimate culmination of the path of illumination. Alongside scholars such as ʿAbd al-Razzāq al-Kāshānī, al-Suhrawardī regards futuwwa as an initial stage leading towards transcendent realms. Furthermore, throughout his works like Bustān al-qulūb (The orchard of the hearts) and Āwāz parr Jabraʾīl (The sound of Gabriel’s wing), al-Suhrawardī makes occasional references to virtuous qualities that bear resemblance to the virtues associated with chivalry.
