Abstract of the lecture presented at the pre-conference session of the “Theology of Resistance” conference at the Faculty of Theology, Ferdowsi University of Mashhad
Mohammad Fanaei Eshkevari
✅Fotowwat (chivalry), as an ethical-social system, is rooted in the deep layers of human civilization’s history. The origins of this intellectual tradition can be traced both to ancient Persian customs and Eastern religions, as well as to the teachings of Abrahamic faiths and the conduct of divine prophets. In the context of Iranian history, concepts such as javānmardi (chivalry), ayyāri (gallantry), rādmardi (nobility), and pahlavāni (heroism)—as tangible manifestations of Fotowwat—played a central role in social and cultural structures.
The evolution of this tradition reached a historical turning point with the advent of Islam and its synthesis with monotheistic principles. The Prophet Muhammad (PBUH), recognized as the Sayyid al-Fityān (Master of the Chivalrous), and Imam Ali (AS), revered as the Shāh-e Mardān (King of Men) and Qutb-e Dāʾire-ye Fotowwat (Pole of the Circle of Chivalry), provided unparalleled models for articulating the principles of chivalry within the Islamic framework. This convergence institutionalized Fotowwat within Shiʿi discourse and strengthened its social foundations.
From the 2nd century AH (8th–9th century CE), the profound integration of Fotowwat with Sufism enhanced its spiritual dimension and transformed Sufism into a social institution.
Based on Fotowwat treatises (Fotowwatnāmeh), the defining feature of the ideal javānmard (chivalrous figure) is the fusion of individual virtues—such as faith, courage, generosity, and selflessness—with social responsibility. In this framework, chivalry is not confined to inner virtues but entails combating oppressive structures, defending the marginalized, and steadfastness in restoring rights and establishing justice. Sufi practitioners of Fotowwat viewed chivalrous conduct and service to humanity as a path to existential perfection and divine proximity, achieved through spiritual vigilance, worship, and adherence to religious law (sharia).
Historical studies attest that chivalrous groups played significant roles in shaping humanistic discourses across Islamic societies. Examples include resisting the tyranny of Umayyad and Abbasid rulers, confronting the Mongol invasions, and establishing charitable social institutions.
However, from the 10th century AH (15th–16th century CE), Fotowwat gradually declined as an influential socio-political institution.
The Islamic Revolution of Iran marks a pivotal moment in reviving the discourse of Fotowwat in the modern era. This movement redefined chivalric values to achieve social justice and revive spirituality through three central axes: first, combating domestic despotism, second, confronting global hegemony and the dominant world order, and striving to create a new Islamic civilization centered on justice, spirituality, and the common good.
This reinvigoration led to the emergence of the Islamic Resistance Front as a regional institution, uniting organized groups such as Hezbollah and Hamas across Lebanon, Palestine, Iraq, and Yemen.
From the perspective of historical sociology, the contemporary Resistance Front can be understood as the logical extension of the Fotowwat (chivalry) tradition in the modern age. The convergence of moral self-cultivation with social responsibility, the emphasis on transnational justice-seeking, and the steadfast resistance against global arrogance, aggressive Zionism, and occupation reflect the same ideals upheld by traditional chivalry (javānmardi).
Moreover, components such as sacrificing life and wealth for lofty divine and human ideals, the inseparable bond between spirituality and struggle, and the prioritization of public welfare services signify the enduring legacy of the archetype of the “chivalrous mystic-reformer and combatant” within the discourse of modern resistance. This archetype is embodied by figures such as the martyred Sayyid Hassan Nasrallah (the “Lord of Resistance”), the martyred Qasem Soleimani, and the martyred Yahya Sinwar.
This historical-cultural continuum not only underscores Fotowwat’s capacity to serve as a living model in confronting modernity’s challenges but also testifies to the revitalizing role of the Islamic Revolution in transforming indigenous traditions into social capital for reconstructing collective identity across the Islamic world.
Undoubtedly, the sustainable realization of this discourse hinges on three foundational pillars:
Understanding temporal exigencies as a prerequisite for adaptability;
Commitment to strategic rationality as the axis for organizing social actions;
Rejecting one-dimensionalism and avoiding extremes of excess or negligence in thought and practice.
For further study on this topic, refer to The Wisdom and Tales of Spiritual Chivalry (Hekmat va Hekāyat-e Javānmardi) by Mohammad Fanaei Eshkevari.