The Futuwwa Brotherhoods: A Glimpse into Medieval Islamic Youth Movements
The Futuwwa brotherhoods were corporative organizations of young men in Islamic societies, especially in the medieval Near East.
The term “Futuwwa”, which arose in the 8th century CE, generally means “youth” and refers to the qualities and characteristics of the “young man” (Arabic “fatā,” pl. “fityān”).
It embodies meanings such as “youthfulness, young manhood, youthful behavior.” The Futuwwa brotherhoods represented a widespread and multifaceted phenomenon.
The term “Futuwwa” can describe a variety of movements and organizations with distinct orientations.
Concept and Ideals
While the term “Futuwwa” emerged as an abstract concept in the early Middle Ages, its root word “fatā” frequently appears in pre-Islamic Arabic poetry, embodying virtues associated with noblemen, such as generosity and hospitality, alongside bravery and loyalty to one’s tribe.
With the rise of Islam, “Futuwwa” acquired a religious aspect, emphasizing the virtues of those who fought in the cause of jihad or embraced the ascetic practices of Sufism.
Initially, individual virtues were central, but over time, the fourth caliph and son-in-law of the Prophet, Ali, became the unmatched ideal of the “fatā,” serving as the patron of Futuwwa due to his valor.
The phrase “No sword but Dhu’l-Fiqar! No fatā but Ali!” became the motto of Futuwwa circles.
The Kuran also uses “fatā” exclusively in positive contexts, allowing figures like Ibrahim (Abraham), Yusuf (Joseph), or the Companions of the Cave (Ashab al-Kahf) to be viewed as models of Futuwwa. Beyond individual virtues, Futuwwa developed “brotherhood” elements, including rites and rituals for groups of young men committed to common ideals. Initiation rites involved girding with the “pants of Futuwwa” and drinking from the “cup of Futuwwa” filled with salty water, marking one’s entry into an elite-like brotherhood.
Membership progressed through several stages. An applicant first approached a full member for guidance and provisional acceptance. After a probation period, he received a simple apron as a novice and, later, the “pants of Futuwwa” to become a full member.
The Futuwwa created a distinct social structure with hierarchical relationships, organized by “younger” and “older” members or familial terms like “son,” “father,” and “grandfather.” This hierarchy constructed ideological lineages tracing back to Ali or even to the Prophet Muhammad.
Alongside this hierarchical order, Futuwwa groups also distinguished between members who pledged only by word and those who had taken the ceremonial drink. Some members also received a sword as part of their commitment, indicating additional responsibilities.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Ideal and Social Reality
As Islam spread, “fityān” (plural of fatā) became a common term for young men’s groups from diverse social, ethnic, and religious backgrounds who bonded independently of family, profession, or tribe.
Their ties were marked by solidarity, mutual care, and a community of goods. However, “fityān” were also often associated with social disorder in urban life, seen as vagabonds, wanderers, or lawless groups.
Such groups, known as “’Ayyārūn,” sometimes formed gangs that posed social disturbances or even acted as irregular police forces, hired for security roles in the absence of official authority.
By the 11th century, groups of “fityān” and “’Ayyārūn” gained appeal among upper social classes, inspiring literature that idealized Futuwwa values. Sufism also began engaging with Futuwwa; classical virtues were incorporated into Sufi texts, and Futuwwa became closely associated with Sufi ideals.
Historically, Futuwwa evolved into a code of conduct and honor. Frequently described as the “oriental ideal of nobility,” this ideal encompassed a variety of social groups.
Futuwwa could signify the Islamic equivalent of European chivalry, brotherhood in Sufi communities, guild-like artisans’ customs, or the esprit de corps of city militias or aristocratic youth clubs. In Persia, Futuwwa also appeared in courtly “mirrors for princes” literature and folklore.
The Futuwwa concept blended diverse influences. Arabs brought the pre-Islamic “fatā” nobleman ideal to the Middle East in the 7th century CE, which evolved into the religious ideal of the jihadi warrior.
In conquered lands, it fused with pre-Islamic traditions, particularly the corporate societal structures of the Sasanian Empire in Persia. Artisans in Seleucia-Ctesiphon widely practiced these traditions, including initiation rites through girding, which reflected a Zoroastrian influence.
Some scholars argue that the “’Ayyārūn” militia-like groups of young men in Islamic cities may also have pre-Islamic roots, descended from minor Sasanian nobility or lower aristocracy. Although their social standing declined under the Umayyads, many regained influence during the Abbasid era, reintroducing chivalric ideals.
They developed a strong esprit de corps with distinctive etiquette and ethos, gaining a mixed reputation as independent yet respected figures. Persian literature later romanticized these traditions, with “jawānmardī” as a synonym for Futuwwa.
An alternative tradition views “’Ayyārūn” as Futuwwa adherents aligned with voluntary jihadi groups. By the 9th century, Futuwwa included military elements, with Futuwwa organizations combining their original ideals with voluntary militia functions.
These groups frequently merged Futuwwa traditions with resistance movements against invaders or local rebellions.
By the 12th century, the Futuwwa had integrated into formal Sufi organizations, guilds, and even military training.
Abbasid caliphs like al-Nasir li-Din Allah institutionalized Futuwwa ideals, creating official orders that blended Sufi spirituality, chivalric principles, and state allegiance.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
A comparison between the Futuwwa Orders and Freemasonry
A comparison between the Futuwwa Orders and Freemasonry reveals fascinating similarities and differences, as both are brotherhoods that emphasize ethical values and ritual practices.
Below is an analysis of the key aspects of both traditions. Similarities Between the Futuwwa Orders and Freemasonry
1. Brotherhood and Hierarchy:
Both the Futuwwa orders and Freemasonry are rooted in the concept of a fraternal community based on mutual support and solidarity.
They are structured hierarchically, with members progressing through different stages or ranks. The Futuwwa distinguishes between novices and full members, while Freemasonry includes degrees such as Apprentice, Fellowcraft, and Master Mason.
2. Initiation Rites:
Both groups conduct initiation ceremonies to formally induct members.
In the Futuwwa, this involves drinking from the “Cup of Futuwwa” and donning the symbolic “Trousers of Futuwwa.” Freemasonry employs symbolic rituals such as blindfolding and passing through a symbolic gates, representing a personal transformation throughout the degrees.
3. Symbolism:
Symbolism plays a vital role in both traditions. The Futuwwa uses symbols like the sword belt and the drinking vessel to represent values and duties, while Freemasonry uses tools such as the square, compass, and level to convey moral and philosophical lessons.
4. Moral and Spiritual Ideals:
Both organizations are committed to ethical and moral principles. The Futuwwa emphasizes generosity, loyalty, and courage, while Freemasonry focuses on universal virtues like brotherhood, truth, and charity.
Both link their ideals to a higher spiritual dimension. The Futuwwa draws from Islamic Sufism, particularly the spiritual example of Ali, while Freemasonry often invokes philosophical and theological ideas about God or the “Great Architect of the Universe.”
5. Secrecy and Exclusivity:
Both are characterized by elements of secrecy. Their rituals, rules, and ceremonies are known only to members and often remain inaccessible to outsiders
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Differences Between the Futuwwa Orders and Freemasonry
1. Religious Context:
The Futuwwa is deeply rooted in Islamic tradition, particularly Sufism, and emphasizes devotion to Ali as a spiritual ideal. It incorporates religious practices and, at times, concepts of Jihad.
Freemasonry, by contrast, is interreligious and does not require adherence to a specific faith. Instead, it focuses on philosophical and symbolic concepts that members of diverse religious backgrounds can embrace.
2. Historical Orientation:
The Futuwwa originated as a socio-religious movement uniting young men in urban communities, often with military or civic purposes. Its evolution was influenced by local political and cultural contexts.
Freemasonry emerged in Europe as a symbolic and intellectual movement during the Enlightenment, with a strong emphasis on education, individualism, and the promotion of science and the arts.
3. Role in Society:
The Futuwwa played an active role in community life, serving as a moral code for citizens and as a foundation for military organizations and trade guilds.
Freemasonry primarily acts as an intellectual network that fosters societal values and personal development without direct involvement in military or political activities.
4. Membership:
Futuwwa was primarily aimed at young men and served as a social framework for organizing youth.
Freemasonry, in contrast, is open to adults (in some cases of both sexes, depending on the obedience) and promotes lifelong membership and self-improvement.
5. Geographical and Cultural Scope:
The Futuwwa was a regional phenomenon in the Islamic Middle East and later Persia, tailored to the specific social and cultural needs of these societies.
Freemasonry, on the other hand, is a global organization with ideological and cultural diversity, spreading across continents and influencing a wide range of societies.
Conclusion
The Futuwwa Orders and Freemasonry are both brotherhoods characterized by hierarchical structures, ethical ideals, and ritual traditions.
However, the Futuwwa is closely tied to Islamic religion and localized social structures, while Freemasonry has a universal, philosophical approach independent of specific religious traditions.
Both reflect humanity’s drive for community, moral growth, and the pursuit of higher ideals, albeit within different historical, cultural, and religious frameworks.
Footnotes
References
Cahen, Claude. Pre-Ottoman Turkey: A General Survey of the Material and Spiritual Culture.
Lapidus, Ira. A History of Islamic Societies.
Rosenthal, Franz. The Muslim Concept of Freedom.
Roberts, John M. The Mythology of Secret Societies.
Sedgwick, Mark. Sufism: The Essentials.
Articles from Journal of the Economic and Social History of the Orient (JESHO) or Der Islam
Article by: Arda Çilingir
Arda Çilingir
Deputy Grand Master
American Canadian Grand Lodge
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