The generosity in futuwwah tradition between the 11th and 15th centuries

This master's thesis investigated the meaning, role, and operation of generosity in the Futuwwah tradition between the 11th-15th centuries, primarily through Futuwwah treatises. Futuwwah, a term associated with a variety of virtues, inspired many popular social movements, especially in the eastern part of the Islamic World. After the establishment of Futuwwah as a term and social organisation, from the 11th century, numerous Futuwwah treatises were written in various parts of the Islamic World. In the Medieval Islamic World, these Futuwwah treatises were addressed to specific Futuwwah groups to teach them good morals, including generosity, and regulate their conduct and ceremonies. In the present thesis, Futuwwah treatises were analysed in chronological order to understand continuity and changes over different historical contexts from the 11th century to the 15th century to understand the function of generosity within Futuwwah organisations. The research revealed that generosity was a central virtue that almost became synonymous with Futuwwah itself. This is because many members of Futuwwah groups were professionals and workers; they were expected to be generous. When Futuwwah tradition became infused with Sufism, these good morals, and in particular generosity, took on a new meaning. Sufi-inspiring Futuwwah treatises often compare the path of Sufism and the path of Futuwwah to present Futuwwah as the more facile and inclusive alternative for lay people in comparison to Sufism, which is hard to follow, but spiritually superior for the elects. In this comparative discourse in Sufi-inspired Futuwwah treatises, generosity plays a role as an alternative way of disciplining the self. In contrast to the Sufi way of holy poverty and abandonment, Futuwwah members were encouraged to be active in worldly professions to earn money for reinvesting in charitable works, such as feeding the poor, hosting travellers, and serving the community. This discourse suggests that even if lay members of society could not practice the hard obligations of Sufism, they could achieve a similar spiritual station by generosity as an alternative means of disciplining the self.