Futuwwah is derived from the root fata, which in its linguistic sense means "a young man, strong, courageous, and generous." In Sufi terminology, it carries a broader meaning that encompasses altruism (ithar), selflessness, generosity, sincerity, and the abandonment of pretension and artificial behavior, all infused with mercy and nobility of character.
Abu Abdurrahman al-Sulami [rahimahullah] defines futuwwah as:
"To be like Adam in seeking forgiveness, like Nuh in goodness, like Ibrahim in loyalty, like Ismail in truthfulness, like Musa in sincerity, like Ayyub in patience, like Dawud in generosity, like Muhammad in mercy, like Abu Bakr in protective zeal, like Umar in justice, like Uthman in modesty, and like Ali in knowledge."
The Sufis consider the verse:
"Indeed, they were young men who believed in their Lord, and We increased them in guidance." (Al-Kahf 13) as an indication of futuwwah. The youths mentioned in this verse—Ashab al-Kahf (the People of the Cave)—stood firmly for the truth without fearing anyone, striving for the sake of their faith, and were honored by Allah for their unwavering belief. The Sufis thus derive from this example that those who embody futuwwah must possess valor, fear no one but Allah, and never hesitate to speak the truth.
Ibn Furak [rahimahullah] describes futuwwah as comprising three qualities: sincerity (sıdq), patience (sabr), and courage (shaja‘ah), again referencing Ashab al-Kahf, who sacrificed worldly comforts and pleasures for their faith, setting an eternal example of bravery and perseverance.
Imam Ghazali [rahimahullah] when discussing futuwwah, cites the verse:
"Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise. They fight in the cause of Allah, slaying and being slain..." (At-Tawbah 111)
He explains that this verse describes the attributes of true believers—those who do not hesitate to struggle for Allah’s pleasure, fearlessly striving in His cause, and willingly sacrificing their lives when required. Likewise, they are completely free from miserliness, giving their wealth with an open heart for those in need.
Shaykh Abu Ali al-Daqqaq [quddisa sirruhu] states that futuwwah was perfected only in the character of the Messenger of Allah [sallallahu alayhi wa sallam]:
"This noble trait (futuwwah) has never manifested in its most complete form except in the Messenger of Allah. On the Day of Judgment, when all of mankind will cry out, 'Myself! Myself!' he alone will say, 'My Ummah! My Ummah!'"
The Sufis define futuwwah through various expressions, such as: never seeing oneself as superior to others, overlooking people's faults, fighting against one’s own ego, refusing to flatter the wealthy, loving the poor, and embodying noble character.
Ja‘far as-Sadiq [rahimahullah] states:
"To us, futuwwah means preferring others over oneself in what one possesses, and being content and grateful when one lacks."
Hallaj Mansur [rahimahullah] defines futuwwah as:
"To uphold one’s cause unwaveringly, regardless of the cost."
Imam al-Muhasibi [rahimahullah] describes futuwwah in terms of selflessness and justice:
"It is to be fair and just to others without expecting fairness in return, to forgive without awaiting forgiveness from others."
This definition highlights that those who embody futuwwah rely solely on Allah and do not place expectations on people.
Abul-Husayn ibn Sam‘un [rahimahullah] further illustrates futuwwah as the essence of noble character:
"Futuwwah is found in these virtues: rarely opposing others, being just, not dwelling on others' faults, striving to correct visible wrongs, accepting excuses, bearing difficulties with patience, humbling the ego, showing kindness to both the young and old, being abundant in goodness, advising others sincerely, accepting advice, treating friends as brothers, and showing forbearance toward enemies. These are the manifestations of futuwwah."
