In the mystical journey (suluk), after passing through the initial stages and prerequisites, the seeker (salik) reaches the stage of muamalah (transactions), a phase in which the seeker engages in a profound, loving, and intellectual interaction with God. Bab al-Thiqah, as one of the sublime stages of these transactions, represents the pinnacle of certainty, illuminating the heart of the seeker with the light of faith and submission. This station, which comes after tawakkul (trust in God) and tafweez (entrustment to God), not only encapsulates the essence of both but also rectifies their deficiencies, guiding the seeker towards an even higher station: pure certainty in the wisdom and mercy of God. In this essay, drawing upon the detailed lectures of and careful analysis, we will explore the precise position, meaning, and characteristics of Bab al-Thiqah.
In the course of the mystical journey, after traversing the initial stages, the seeker reaches the abwab al-muamalat (doors of transactions). These doors include observance (ri'ayat), vigilance (muraqabah), respect (hurmat), sincerity (ikhlas), purification (tahdhib), steadfastness (istiqamah), trust (tawakkul), entrustment (tafweez), thiqah, and finally, submission (taslim). Thiqah, as one of the final stages, signifies a deep and pure trust in God, liberating the seeker from the bonds of fears and doubts that arise from the ego. This station is the point at which the seeker, through witnessing the divine authority in the unfolding of events, sees only the will of God in all occurrences, and their heart is illuminated with the light of knowledge and submission.
Thiqah, as a more exalted station than both tawakkul and tafweez, rectifies the defects found in these two. In tawakkul, the seeker appoints God as their trustee, but this agency may be associated with a type of similarity, where the servant imagines themselves in a position similar to God. This similarity is a deficiency in knowledge. In tafweez, the seeker entrusts their matters to God, but this entrustment may still stem from a position of superficial ownership, which leads to another form of deficiency. However, thiqah represents pure certainty in God, free from any trace of similarity or claim to ownership. It is the very essence of tawakkul and tafweez and leads the seeker to complete submission.
This distinction can be clarified with the verse, وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ (Surah Ibrahim, 14:12). Translation by Fouladand: "And upon Allah should the believers rely." Tawakkul is reliance on God, but thiqah is a heart-felt certainty that transcends mere outward reliance, reaching complete submission. This certainty leads the seeker to a state where nothing is seen but divine wisdom, and their heart is purged of all doubt.
The concept of Bab al-Thiqah is illuminated by the verse, وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ ۖ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ (Surah Al-Qasas, 28:7). Translation by Fouladand: "And We inspired to the mother of Moses, 'Suckle him, but when you fear for him, cast him into the river; and do not fear or grieve. Indeed, We will return him to you and will make him one of the messengers.'"
This verse is a prominent example of the station of thiqah. The mother of Moses, in a situation filled with fear and danger, casts her child into the river in complete trust in God's promisenot out of desperation, but due to full certainty in the divine assurance. This act required a thiqah that transcended mere logical reasoning and natural fears. The mother of Moses, having received the divine gift of thiqah, transforms her heart from fear to certainty, and with firm resolve, she casts her child into the river. This certainty is so deep that it not only dispels the fear of losing her child but also removes the grief from her heart.
Fear in the story of the mother of Moses serves as the precursor for the emergence of thiqah. The verse reveals that fear (فَإِذَا خِفْتِ) is a condition for the appearance of thiqah. In the moment of fear, God instills thiqah (فَأَلْقَاهُ عَلَيْهَا), transforming the mothers heart from fear to certainty. This transformation occurs in the brief moment between khifti (fear) and alqihe (cast him), indicated by the letter fa, which suggests a divine grace that immediately guides her heart from doubt to certainty.
In the third level of trust (thiqah), the seeker reaches the vision of the individual truth in the realm of movement and stillness, and acquires a knowledge in which nothing other than God is perceived as the disposer ("فَلَا يَرَى مُصَرِّفًا غَيْرَهُ"). This stage represents the peak of the seeker's knowledge, where they see the Divine as the singular cause in all dispositionswhether in movement, stillness, contraction, or expansion. This knowledge is the result of the conjunction of the knowledge with the vision ("شَهَودُكَ وَمَعْرِفَتُهُ"), which elevates trust to the station of union and monotheism. In this state, the seeker perceives nothing but the will and wisdom of the Divine. This understanding resonates with the verse, "There is no power and no strength except with Allah" (Surah al-Kahf, 39). According to the translation of : "No movement or strength exists except through [the will of] God." Trust leads the seeker to realise that no transformation or power exists apart from the Divine will.
Some erroneous interpretations reduce trust to laziness, irresponsibility, or carelessness, confusing it with asceticism or erratic behavior. These views are contrary to pure mysticism and Qur'anic knowledge. Trust, in this context, does not mean abandoning effort or indifference, but rather an unwavering heart's assurance in God, which is accompanied by diligence and wisdom. This station transforms the servant into a civilised and responsible individual, who attains dignity and accountability through the elimination of ignorance via intellect and the strengthening of their efforts. This critique aligns with the verse, "And that man will have nothing but what he strives for" (Surah an-Najm, 39). According to the translation of : "And that man will have nothing except that which he has strived for." Trust completes the servant's efforts with confidence in Divine guidance, not negating them.
Key Point: Trust is not laziness or carelessness, but rather a firm assurance in God that is accompanied by wisdom and effort, guiding the servant towards dignity and accountability.
The chapter on trust (thiqah) in the Maqamat al-Sa'irin represents a higher station than both reliance (tawakkul) and delegation (tafwid), holding a special place in the mystic's journey. This station, supported by the story of the mother of Moses and the verse "So if you fear for him, cast him into the river" (Surah al-Qasas), reflects a pure and divine gift of assurance, guiding the servant from fear to will and submission. Trust is free from the flaws of reliance and delegation, and as the essence of these stations, it leads the seeker to a divine, loving transaction with God and the individual vision of the truth. The esteemed commentator uses metaphors to describe trust as the soul of reliance, delegation, and submission, which directs the seeker's heart towards purity and connection with the Divine Mercy. The critique of misunderstandings illustrates the necessity to return to Qur'anic knowledge and pure mysticism, where trust, accompanied by wisdom and effort, guides the servant to dignity and accountability. Supervised by Sadegh Khademi
