Se een et) Sa ENN cokes ea ue aoa aaa ereinell rg TET fe ee UU he MANIFESTATIONS— |197 ‘The Crossroad Publishing Company 370 Lexington Avenue, New York, NY 10017 World Spirituality, Vlame 20 Diane Apostolos Cappadana, Ar Editor Copyright ©1991 by The Crossroad Publishing Company Allihts reserved. No parc ofthis bok may be reproduced, ‘sored in retrieval system, or transmitted, ia any foren orby ay means, electoni, mechanical, photocopying ‘cording, or otherwise, without the written permiscon of ‘The Crossroad Publishing Company Printed in the United States of America Library of Congres Cataloging in Publicetion Data elamie spi lity manifestations / edited by Seyyed Hossein Nase . em. (World spirituality sv. 20) Includes bibliographical references (p. ISBN 08245-07681; 08245-17248 (phi) 4, Sufism, 1. Nas, Seyyed Hossein. I Serie, BPISII85 1990 BT'tnde2 992527210 1 12 ky 14 15 16 17 18 CONTENTS ‘The Nimatullaht Javad Nurbakbsh ‘The Nagshbandiyyah Order K. A, Nizami Sufism in Egypt and the Arab East Abdullah Schleifer Sufism and Spirituality in Persia Seyyed Hossein Nasr Sufism and Spiritual Life in ‘Turkey ‘Annemarie Schimmel ‘A Note on the Khalwatiyyah-Jarrahiyyah Order Shems Friedlander Sufism in the Indian Subcontinent Sayyid Athar Abbas Rizvi Sufisin in the Malay-Indonesian World Osman Bin Bakar Sufism in Africa AbdurRabman Ibrabim Doi Spiritual Chivalry Seyyed Hossein Nasr Part Two: Islamic Literature as Mirror of Islamic Spirituality Arabic Literature Safa Khulusi Persian Literature S. H. Nasr and J. Matini ‘Turkish Literature Génill A. Tekin 144 162 194 206 23 233 29 319 328Spiritual Chivalry Szyvep Hossein Nasr Ts Nor PossiaLe to discuss Islamic spirituality without dealing wigy that spiritual reality which is called fituwowah in Arabic and jateiy——=—=—~ab ‘mardi in Persian and which can be rendered into English as “niystie-—-+——of youth” or spiritual chivalry. Both the Arabic and Persian terms (ag¢-—— in Arabic and jawan in Persian) refer to youth or the Latin jirvenis but have_—_-— acquired a meaning related much more to the youth associated with the —=> eternal spring of the life of the Spirit than to physical young age. To possess futuwwah or jawanmardi is to be embellished with the characteristics of — courage and generosity associated with a chivalry transposed onto the highest level of meaning from the realm of external action to that of the spiritual life, without, however, excluding the world of external action—— Therefore, their translation as “spiritual chivalry” evokes more than any other expression this basic Islamic concept, whose reality has been mank—-——Abi fested in so many domains, from the activity of the guilds in the bazaars to those of knights on the battlefield, from the world of Sufi contemplatives to that of sultans and viziers.1 Much of the spiritual substance of the Muslim soul has been molded over the centuries by fitutowah and java mardi, and to this day a traditional Muslim looks with awe, reverence, and trust upon a person who manifests this “spiritual chivalry. The Origin of Futuwwab There has been a great debate concerning the origin of futnwwah, Some believe that the pre Islamic Persian institution of “apyait became combined Thet with Sufism to create futurwwah, (The term ‘ayyar means in general “keer {slam of intelligence” and “brisk,” but it was connected more particularly with face organized groups that often rose up against the central authority of the supri caliph and his governors in various Persian provinces.) Others believe that of tH just as there existed among the pre-Islamic Arabs the virtue of murwwwah Tub (manliness), which consisted of courage (shaja‘ah) and generosity Char} (sakbawoah), so did the corresponding virtue develop among the sedentary reg 304SPIRITUAL CHIVALRY 305 people during the Islamic period under the heading of futuzrwab, Yet others Te nsider futurwwah co be a branch of Sufism with its own peculiar character- faies? The traditional sources, especially those of the followers of . FZ fucwaroah, consider the founder of this spiritual chivalry to be the father hivalry Ff monotheism, Abraham himself. The term fatd or youth is used in the Quran concerning Abraham in the following verse: “They said: We heard 1 youth (fata) make mention of them, who is called Abraham” (XXI, 60). ‘This is in reference to Abrahams breaking of idols. The celebrated Khura- sani Sufi Imam Abw’lQisim al-Qushayzi says in his Risilah (Treatise: “The 3 fuiz is he who breaks an idol. And the idol of each man is his ego.”” ituality without dealing with The Quran (XVII, 13) also refers to the Seven Sleepers of the Cave (ashab iN Nasr = futuwwah in Arabic and jawin. abkabf as young men (fityan), and they too have been considered as people endered into English as “mystical of futwwwah in later Islamic works on the subject. Considering the “ecu- e Arabic and Persian terms (fata menial” significance of the Seven Sleepers, who belong to the whole mono- uth or the Latin juvenis but have theistic family,¢ and the role of Abraham as the father of monotheism, it o the youth associated with the is easy to see why fututowah always possessed an “ecumenical” character. 1 physical young age. To possess f-_Before modern times, the followers of spiritual chivalry, whether they were ished with the characteristics of Jews, Christians, or Muslims, formed a brotherhood that went beyond con- a chivalry transposed onto the fessional boundaries. The Gottesfreunde mentioned in Rhenish mysticism of external action to that of the bear a striking similarity to the avliya” Allah, the “friends of God” of g the world of external action mystical fuuwwah, and the ideal of the followers of futuwwah is very hhivalry” evokes more than any similar to what one finds in the poetry of Wolfram von Eschenbach * t, whose reality has been mani- ‘Abraham, who separated himself from the seductions of this world to seek vity of the guilds in the bazaars the One God, remains the father of this spiritual chivalry common to Islam the world of Sufi contemplatives and the traditional West.6 the spiritual substance of the “Abraham made this group embark upon the ship of the tariqah, the nturies by futiwuah and jaw mystic path. He cast the ship upon the full sea of the hagigah, the meta- looks with awe, reverence, and physical truth, and made it land at the island of fiutwwwah, where the group piritual chivalry.” established its domicile.”” Abraham was therefore the initiator of the cycle of futwevzab, which, according to later authors such as Watiz Kashifi, was transmitted like ctatateed prophecy (nubuunvab) itself, Abraham passed it to Ishmael and Isaae, Isaac the origin of fituwah, Some to Jacob, and Jacob to Joseph, one of the chief exemplars of farwtouh, ion of ‘ayyiri became combined ‘Then it was transmitted to Christianity and finally Islam. The Prophet of 1 ‘ayyar means in general “keen Islam received through the “Muhammadan Light” the truth and power of pnected more particularly with fuuwiroah, which he transmitted to ‘Ali, who henceforth became the st the central authority of the supreme source of futwtywah in Islam for both Sunnis and Shiites. In one provinces.) Others believe that of the later treatises on futwwwah by ‘Abd al-Razziq Kashani entitled Arabs the virtue of muruarwah Tubfar abitbwin ft khasiis alsityin (The Gift of Brothers concerning the ge (shaja'ab) and generosity Characteristics of Spiritual Chivaln), the cycles of prophecy and futawwah e develop among the sedentary are compared as follows:*SPIRITUAL CHIVALRY prophecy (nubuewwab) pole - Ibraham fa - Adam seal - Muhammad origin - Abraham futwrorwah | pole = ‘Aly I~ Twelfth Imam alMahdi The History of Futuwwah a There is no doubt that historically fituzrwab was at first closely associated with Shi‘ism and also Persia. After ‘Ali, it was Salman al-First who wee revered as the master of futwwnvab and after him Aba Muslim Khurasini, the famous Persian general who brought about the downfall of the Umay. yads. Futweowah remained closely bound to the Shiite idea of woulayah oy initiate and spiritual power. Throughout the centuries, those devored to the Twelfth Imam have been considered as jatainmards and fats par exe. lence, as those knights who carry out the ultimate battle of good against ev and of the spirit against that externalization which stultifies and eclipses spiritual reality. Even after the sixth/ewelfth century, when futwomah spread to Sunni circles in Iraq, Syria, and Egypt, it retained its attachment to ‘Ali, while in Ottoman Turkey it continued to possess a strong Shite color until the rule of Sultan Selim, when Shi‘ism in general became ever more curtailed in the Ottoman world. ‘The uterance li fata il ‘All sf ila dbul”figar (there is no fatd except ‘Ali and no sword except dbu’lfigar [the famous double-bladed sword of “Ali has been traditionally attributed to the archangel Gabriel, who tranw- mitted it to the Prophet. This celebrated saying has echoed over the centuries throughout the Islamic world and is especially revered in the Shiite world but is not confined to it. The personality of ‘Al, at once sage and knight, contemplative and protector of laborers and craftsmen, hes com tinued to dominate through the centuries over the horizon of futiwoah as it has over much of Sufism. During the Umayyad period, fuwzowah gained many adherents among the non-Arabs and especially Persians who had embraced Islam (the maa). It is known that Salman, ‘Alf’s close associate, had contacts with the class of craftsmen in Iraq as did Abi Muslim, around whom an exten sive literature grew during later centuries when he became one of the heroes of furutwwah, Despite the decadence of certain forms of futuwtah in the/AL CHIVALRY n - Adam. ~ Ibraham - Muhammad 1 + Abraham = ‘Ali | | I | ~ Twelfth Imam al-Mahdi | | | y of Futuwwah futweorwah was at first closely associated | sr ‘AL, it was Salman al-Farsi who was} and after him Aba Muslim Khurasini,| ought about the downfall of the Umay-| bound to the Shiite idea of walayab or! vughout the centuries, those devoted to| dered as jawanmards and fatas par excel: atthe ultimate battle of good against evil} ralization which stultfies and eclipses ixth/twelfth century, when futwowah ia, and Egypt, it retained its attachment it continued to possess a strong Shiite 1, when Shi‘ism in general became ever orld. | of illa dbul”-figar (there is no fata except | ar [the famous double-bladed sword of ted to the archangel Gabriel, who trans: | elebrated saying has echoed over the! world and is especially revered in the ‘it. The personality of ‘Alf, at once sage | ector of laborers and craftsmen, has con- aturies over the horizon of fitwwwab as! swarwah gained many adherents among | rsians who had embraced Islam (the! “Ali’s close associate, had contacts with | | Abi Muslim, around whom an exten: uries when he became one of the heroes | of certain forms of futwwwah in the | 307 third/ninth and fourth/tenth centuries, authentic fitweowah became inte- rated into Sufism and references began to appear in Sufi texts to this Hiscinct form of spiritual chivalry. In his Tabagat al-siffyyah (The Classes of ‘suf, Sulami, who is the author of the first work on futuxrwah, considers many of the great figures of Sufism, such as Ma‘raf al-Karkhi, Aba Turab alNakhshabi and Abi ‘Abbas al-Dinawari to have belonged to the tradi- tion of futuwah? After this early period, references to futuwuah and jiaoinmardi become even more common in Sufi writers, especial ‘eho were Persian, such as Qushayri and Maybudt in his voluminous Quranic commentary the Kashf al-asrar (Unveiling of Secrets), while such famous poets as ‘Unsuri and Firdawsi and such prose writers as (Unsur al: Ma‘ali Kis ibn Iskandar, author of the Qubizsndmah (Book Dedicated t0 (Qabis) extolled the virtues of spiritual chivalry. These references become more common among later Sufi writers such as Raimi, leading to the period from the seventh/tenth century to the ninth/twelfth, when most of the famous Futuwuwat-namabs (treatises on spiritual chivalry) were written, the most extensive being the Futurowatnami-yi sultant (The Royal Book on Futuwwoab) by the ninth/fifteenth-century scholar and Sufi, Husayn Wa'izei Kashifi Sabziwari.'? During the last phase of the rule of the Abbasids, the caliph al-Nasir I:Dinilah (d. 622/1225) transformed futncowah into a chivalric initiation and instituted an organized order of knights who were bound together by the rites drawn from chivalry. This order was destroyed in Iraq a8 a conse- quence of the Mongol invasion but survived for some time in Mamluk Egypt and Syria and to some extent in Ottoman Turkey. Tt was, however, the guild form of futwwwah which came to replace knightly futwwroah from the eighth/fourteenth century but which also remained closely associated with Nasirian futwwwah In its popular manifes- tation, this type of guild fiutwwwah continued to be associated with Shiite circles in Anatolia as was also the case later in India, where the Kasb-namahs (Books of Sustenance) had a distinctly Shi‘ite color. These guilds survived in the Ottoman world up to the thirteenth/nineteenth century, each guild having its own fitizwwet-name, the most important of which was Fitixwwer: name: kebir (The Great Book of Futwwnwab) of Sayyid Mehmed al-Radawi, from the tenth/sixteenth century." The guilds even continue to survive to this day here and there in Syria, Persia itself, Muslim India, and other regions of the Islamic world wherever traditional methods of craftsmanship and trade are still practiced. Knightly futurwwah also left its mark on traditional sports such as wrestling, where in Persia the zii-khdnah literally, “house of strengeh”) sur- vives to this day as its offshoot. The ziir-khanah, with its “sacred pit,” guide308 SPIRITUAL CHIVALRY oF mutrshid, initiation, emphasis on moral virtue as well as the buildin and Jratthening of the body, represents an important survival of knight” frcscoeah. Over the centuries a whole class of men has appeared in a possessing proverbial physical strength combined wich cially generosity and courage, which are so much emphas They have been the protectors of society against both rulers and internal aggression from thieves wrestler knights, Pahlawin Mahmid Khwaraz: Puriya-yi Wali, is one of Persia's national he fighter, he was also an accomplished Sufi and poe: to whom ake treatise Kanz abbaga’iq (Treasure of Trutts) is attributed, To this day young qarestlers in the zirkhinah swear by his name, and he embodies the oor Srt~— claims such a state without being | the pretender (mudda‘) who joins raving ever walked upon their path summarizing the virtues and their 1¢ significance of generosity and vwab, for it alone can transform the forms of futwwwah, certain virtues s and classes of traditional Islamic SPIRITUAL CHIVALRY 31 society, and on the highest level the virtues of fiutweowah became synony- nous with those of Sufism. Futuwwah and the Guilds ‘as mentioned already, fitswenah became the spirit and guiding principle of many of the guilds in Persia, Anatolia, Syria, and other regions of the Islamic world. Through it, the activities of the artisan were integrated into the religious life and the outward activity of craftsmen became the support forthe “inner work,” much like the activity of medieval Western architects and craftsmen. There are several treatises in Persian, Arabic, and Turkish that bear testimony to the role of futuwwwah in making possible the spiritual integration of traditional activities in the realm of the arts and crafts, which from the Islamic point of view are one and the same.!# Such treatises exist for example for the guild of blacksmiths and textile makers. “The Futwwwat-namah of the textile makers (chitsizin) is particularly sig- nificant in clarifying the relation between the guilds and futwwwab.'* ‘According to this treatise, every action in making and painting the textile has a symbolic significance. The chief of the guild of textile makers was the sixth Shi‘ite Imam, Ja‘far alSadiq, and it was Gabriel who first taught mankind how to dye cloth. The treatise insists that it is necessary to have a master (wstéd) and that only through the spiritual instructions transmitted by the chain of futwwueah can spirit be breathed into the labor of the crafts man and significance be bestowed upon Through futuwwwab, Islamic spirituality penetrated into the everyday activities of Islamic society, and art became integrated into the spiritual dimension of Islam, not only theoretically but also in practice. No full understanding of Islamic spirituality is possible without the comprehension of the role of spiritual chivalry in transforming the soul of those who in turn transformed and ennobled matter in that universal activity which is art in its traditional sense and before it became confined to a special class of human beings within modern Western society. Rami and Sincerity of Action In one of the most famous episodes in the Mathnawi, Rimi has summarized in immortal Persian poetry what lies at the heart of futuwwab, namely, selfless generosity, courage, and detached action combined with sincerity (ikblas) and dedicated to God. The account involves the battle between ‘Ali, the pole of fiurwwwah, and a warrior who had engaged him upon the battlefield:312 SPIRITUAL CHIVALRY Afara how to act sincerely [ila] from ‘Alt: know that the Lion of God (‘Alf) was purged of (all) decei, Jn fighting against the infdels he got the upper hand of (vanquished) a cen aire tight, and quickly deew a sword and made haste (0 sy him) Fig SBat on the face of ‘ALi, the pride of every prophet snd every saint, econ the countenance before which the fceof the moon bee iee in the place of worship. Hones threw his sword away and relaxed (is efforts in fighting him “That champion was astounded by this act and by hie showing forgiveness and mercy without occasion, He sad, “You lifted your keen sword against me: why have you flung ic aside and spared me? What did you se that was better chan combat with me so that you have become slack in hunting me down? srt did you se, so that such anger as yours abated, and so that such a lightning flashed and (then) recoileds fa bravery you ae the Lion of the Lords in generosity who indeed knows who (what) you are? Jp _Eenerosty you are (like) Moses’ cloud in the desert, whence came the dishes of food and bread incomparable.” F& CA] sd, “Lam wielding the sword for God's ske, Tam the servane of God, Iam not under the command of the body, am the Lion of God, Iam not the lion of pasion: my deed bears witness to ay religion, reat 1 am {ovanileting the truth of) thou dst not show when thou ‘hrewest: am (but) as the sword, and the wielder ie the (Divine) Sun J have removed the baggage of self out of the way, T hare donot (what is) other than God to be nonexistence i Castadow, the Sun is my lord; Tam the chamberlin, Iam not the cur tain (which prevents approach) to Him yin led with the pearls of unioa, lke a Gewelled) swords in battle L make (men) living, not slain Blood does not cover the sheen of my sword: how should the wind sweep away my clouds? J[am not a straw, Tam a mountain of forbearance and patience and justices how should the fierce wind carry off the mountain Ibn ‘Arabi and Fututwwah The highest meaning of fiuturowah is to be found in the writings of Ibn ted this particular strand of spirituality along with co into the vast synthesis for which he is so well known bn ‘Arabi had already encountered a number of masters of fameeucy he was in Andalusia. In his Rit al squds (Sacred Spirit) he writes concerning ‘Abii Muhammad ibn Ibrahim al-MalagialFakhkhar, “This nos ier’HIVALRY m ‘AN: know that the Lion of God 1e upper hand of (vanquished) a cer- and made hate (say na of every prophet and every sain ich the lace of the moon bows low relaxed (his efforts) infighting him, act and by his showing forgiveness against me: why have you fung it combat with me, so that you have s yours abated, and so that such a i in generosity who indeed knows ad in the desert, whence came the d for God's sake, I am the servant f the body, of passion: my deed bears witness ) thou didst not throw coben thou > wielder is the (Divine) Sun. of the way, T have deemed (what the chamberlain, [am not the cur (jewelled) sword: in battle I make vord: how should the wind sweep bearance and patience and justice: mountain?" utuwowah be found in the writings of Ibn and of spirituality along with so s for which he is so well known. ber of masters of futswwuah while cred Spirit) he writes concerning ‘Fakhkhar, “This man, who was SPIRITUAL CHIVALRY 33 n as the ‘ship-caulker (al-Qalafit), was a companion of Abi al-Rabi* wrkafif and others and a friend of Ibrahim b. Tarif. He followed the way knows £F Chivalry (fituwtoah) and showed all the signs of doing s ba ‘Arabi devoted three chapters of his magnum opus al-Fusiiht al-mak- yy (The Meccan Revelation) to the subject of futwsrtsa and also discusses the theme in his other works. For example, in his Hilyat al-abdal (The ‘Omament of the Abdal) he mentions not only the following of the Shari‘ab tur also the acquisition of virtues (makarim al-akblag), among which he mentions explicitly zubd (asceticism) and futuwwah as indispensable for spiritual progress.* Tc is, however, in the Futahae that Ibn ‘Arabi delves ihto the deepest mysteries of fututowah, In the first chapter of this monu ental work he describes the meeting with the mysterious youth (fata) to ‘whose encounter he attributes the creation of the whole work. It is this dazzling figure who reveals to him the mystery of the Ka‘bab of Divine Lordship. ‘We may roughly distinguish four moments in this prelude. The first moment is constituted by the processional and the encounter before the Black Stone; it culminates in the declaration in which the Youth states who he is. The recognition of the mystic meaning of the Ka‘ba, emerging through its stone walls, goes hand in hand with the mystic’s encounter with his own celestial pleroma in the person of the Youth. The Youth commands him: “Behold the secret of the Temple before it escapes; you will see what pride it derives from those who revolve in processional around its stones, looking at them from beneath its veils and coverings.” And indeed the mystic sees it take on life. Gaining awareness of the Youth's rank, of his position dominating the where and the when, of the meaning of his “descent,” he addresses him in the world of Apparitions (of Idex-Images, ‘alam al-mithal): “I kissed his right hand and ‘wiped the sweat of Revelation from his forehead. I said to him "Look at him who aspires to live in your company and desires ardently to enjoy your friendship.” For all answer he gave me to understand by a sign and an enigma that such was his fundamental nature that he conversed with no one except in symbols. “When you have learned, experienced, and understood my dis. course in symbols, you will know that one does not apprehend or learn it as one apprehends and learns the eloquence of orators. ...” said to him: *O messenger of good tidings! ‘That is an immense benefit. Teach me your vocabulary, initiate me into the movements one must give to the key that opens your secrets, for I should like to converse by night with you, I should like to make a pact with you.” Again, he who is thus introduced as the eternal Companion, the celestial paredres, answers only by a sign. But then 1 under- stood. The reality of his beauty was unveiled to me, and I was overwhelmed with love, [fainted and he took hold of me. When I recovered from my faint, sell trembling with fear, he knew that I had understood who he was. He threw away his travelers staff and halted (that is, ceased to be the evanescent cone, he who escapes)... I said to him: “Impart to me some of your secrets that I may be among the number of your doctors.” He said to me: “Note well314 SPIRITUAL CHIVALRY the articulations of my nature, the ordering of my structure. What you ask me you will find etched in myself, for Iam not someone who speaks word, oF to whom words are spoken, My knowledge extends only to mysell. and zy essence (my person) is no other than my Names, I am Knowledge, the Known and the Knower. Tam Wisdom, the work of wisdom and the Sige (or: Lam Sophia, philosophy and the philosopher)" ‘Who is this figure who is at once the knower and che known and whom Ibn ‘Arabi describes with such paradoxical characteristics as “being neitha: alive nor dead” and “contained in all things and containing all things” the being from whose nature “all that is written in this book” is drawn?" This youth, the reality of futuzowa, is none other than Ibn ‘Arabi’s own realty in the world of eternity, his being in divinis Certain hadiths of the Prophet refer to the inhabitants of paradise a5 beardless youths, and Ibm ‘Arabi himself quotes a hadith according to which, “I have seen my Lord in the form of a beardless youth.”*' ‘The ‘meeting with the fata before the Ka‘bah is therefore nothing other than Iba “Arabi’s encounter with his Lord. For those who, like Abraham, have heen able to break the idol of their passions, itis possible to meet the fat who isthe source of all spiritual chivalry. In meeting with one's celestial realty man participates in that mystical youth which is none other than the youthfulness of the eternal spring of the life of the Spirie. From that youth there emanates the spiritual chivalry which has affected the moree and wonts of numerous knights and rulers, craftsmen, and artisans. But on the highest level, this eternal youth enables man to realize supreme knowledge and to become aware that he is himself only when he realizes himself in divin: The highest form of spiritual chivalry is therefore to break the yoke of servitude to our lower nature in order to be worthy of encountering that celestial youth, that fata, who is who we ate, have been and will be eternally and in whom alone are we truly ourselves, immortalized in the proximity of the Divine Self. Notes J. This translation has been used by H. Corbin in his numerous important studies of the subject, such as En Islam iranien (Paris: Gallimard, 1972) vol. 4 Livre VIL, em. titled “Le Douzitme Imam et la chevalrie spirituelle” (pp. 3904) and his L'Hlomme et son ange: Initiation et chevalrie spivivuelle (Pars: Fayard, 1983) chap. 3, entitled “Juve ailté et chevalrie en Islam iranien” (pp. 20711), 2, There is a vast literature on fitutezedh in European languages 2s well a in Arabie and Persian, Some of the most importantes ¢ subject have been assembled and rendered into Persian by E. Naragh in his A in jawanmardi (Tehran: Chaplhina- ¥i Katibah, 1363 acs). For a bibliography of works in European languages, see the article farms” by F. Taeschner in the New Encyclopedia of liam. The best sey inring of my structure, What you ask am not someone who speaks words owledge extends only to myself, and in my Names. am Knowledge, the , the work of wisdom and the Sage losopber)"* knower and the known and whom ical characteristics as “being neither ings and containing all things,” the itten in this book” is drawn? This other than Ibn ‘Arabi’s own reality divinis, . “to the inhabitants of paradise as self quotes a hadith according to form of a beardless youth.”** The is therefore nothing other than Ibn 10se who, like Abraham, have been itis possible to meet the fat who meeting with one’s celestial reality th which is none other than the life of the Spirit. From that youth which has affected the mores and craftsmen, and artisans. But on the man to realize supreme knowledge only when he realizes himself in valry is therefore to break the yoke to be worthy of encountering that are, have been and will be eternally ¢s, immortalized in the proximity bin in his is numerous important studies Gallimard, 1972) vol. 4, Livre VIL, en tulle” (pp. 390M) and his L/Homme et Fayard, 1983) chap. 3, entsled “Juve ropean languages as wel 2s in Arabic yo ihe sb fave cy anil ni jaoanmard (Tehran: Chapkhans ‘works in European languages, see the incclopedia of lam. The bext study in SPIRITUAL CHIVALRY 315 [Arbic is sil that of A. ‘Afi, abMalamah walsh wa ab al fuera (Cairo, 19%) acted by M, Chodkewic in his introduction to ThnabHsayn a Suan, The Fe ce ane Sieh Town Beye aera aie Be a Smet eons iron, 8) 2 (NG othe late L. Massignon carried out many studies on the ashab alka to bring out thats significance as a bridge between the three monotheistic religions See his Oper« car ned, Y, Moubarac (Pars: Presses universitaire de France, 1969) See Corbin, L'Homme et son ange, 218-19. 6, The later texts of fucncomoah identify Seth as the person with whom fuera became a spiritual path (earZgab) and whose dress was the eape or khirgah, But at the ine of Abraham this kbirgab became “too heavy” to bear and so Abraham found a new ty, which was that of furranwah as it came to be known in later periods. ‘7, Corbin, L'Homme, 219. 8, See M. Sarraf,ed., Rasd*ibi jawinmardan (Tehran and Paris: A. Maisonneuve, 4973}, see aso Naraghi, Ain jatninmard, 20. 9, See A. Zarrinkb, Jusija dar tsatwnfi Tran (Tehran: Amic Kabir, 1357 Ax.) chap. 14 and S. Nafisi Serchashma-ytasewneuf der Trin (Tehran: Librairie Foroughi, 4968) 1308. Ibn Mitmiar Hlanbalt isthe earliest Sufi figure associated with futwwewuh. 10. Edited for the first cime by M. J. Mabjab (Tehran: Bunyad: farhangi Iran, 1350 ait) with an extensive introduction by the editor on the history of furnuseah TL See F. Taeschner, “Futawtaa” in New Encyclopedia of Islam, where the futwwwat in the Ottoman world are discussed in detail. Each guild, such as that of smiths, leather ‘workers, or textile makers, possessed its own futuerwat-ndmab relating ts artistic prac Tice to spiritual principles. See also Yasar Nuri Ozcurk, The Eye ofthe Hear (Istanbul: Redhouse Press, 1988) chap. 8, 12. On the ar-hinah see Paraw Bayd8°I Kashani, “Ta’thirs an jawanmard dar wwarzishhyi baseinf,” in Naraghi, A’ivd jacainmardi, 142-48, 13. The text is given by Sarraf in his Resa?i 14, This has been treated amply by T. Burckhardt in many of his works, such as The Art of Islam, trans. P, Hobson (London: Festival of the World of Islam, 1976); and ‘Mirror ofthe Intellect, trans. W. Stoddart, (Allbany: State University of New York Press, 1987) 15, See Sarraf, Resi 16. R.A. Nicholson, The Mathnass 2202-5. 17, Sce Ibn ‘Arabi, Sufs of Andalusia, cans. R. W. J. Austin (London: Allen & Unwin, 1971) 129. In the same work he also mentions another master of futuarwah, Abu'lHasan al-Qanawi, whom he met in Andalusia, 18. See C. Addas, Ibn ‘Arabi ou La quét de Soufre Rouge (Paris: Gallimard, 1989) 199 19. H. Corbin, Creative Imagination in the Sifsm of ln ‘Arabs, trans. R. Manheim (Princeton: Princeton University Press, 1969) 383-85. of Jalaluddin Raimi (London: Luzac, 1982) 20. See Chodkiewicz, introduction to Ibn alHusayn alSulamt, The Book of Sufi Chivalry, 23. 21, Ibid, 28