The concept of Thiqah (trust) as the final station in the journey of mystical asceticism is the stage in which the seeker attains firm belief in reliance, delegation, and submission to the Divine will. This work provides a comprehensive analysis of the lessons on the stages of mystical ascent as presented by Nokoonam (Session 266, Date: 17/11/1387) with an academic and scholarly approach. It aims to clarify the concept of trust and critique fatalistic perspectives in its interpretation. Thiqah, like a summit in the path of spiritual ascension, calls the seeker to full trust in the Divine Providence, but its misinterpretation leads to passivity and inaction, ultimately opening the door to deviation. Drawing upon Qur'anic verses, authentic narrations, and mystical, philosophical, and psychological analyses, this paper underscores the necessity of harmonising free will and divine decree, while critiquing fatalism as an instrument of imperialism meant to weaken the will of Muslims.
Thiqah refers to the strengthening of belief in the stages of reliance, delegation, and submission, guiding the seeker to complete trust in Allah (the Exalted). This station represents the final stage in the realm of transactions, where the seeker, like a sailor who has reached the shores of certainty, surrenders his existence to the Divine will. The first stage of Thiqah is the servants despair of resisting the Divine commands, meaning the complete acceptance of destiny without contesting the various forms of divine decree. The Holy Quran praises this acceptance, as reflected in the verse:
"Say: 'Nothing will befall us except what Allah has decreed for us.'" (At-Tawbah: 51)
This verse, like a mirror, reflects total trust in the Divine will. Key Note: Trust represents the fortification of belief in reliance, delegation, and submission, with the first stage being despair of resisting the Divine commands.
Despair in the first stage of Thiqah is not about passivity, but rather a kind of liberation from struggling against Divine will. It is as though the seeker has surrendered himself to the waves of the sea of Divine volition and abandoned the struggle with its current. This acceptance aligns with the verse:
"No calamity befalls in the earth or in your souls except that it is inscribed in a Book before We bring it into being." (Al-Hadid: 22)
This verse indicates that divine decrees are consequential and subject to change through human actions, not fatalistic and immutable. Key Note: Despair in the context of Thiqah means the acceptance of Divine Providence without resistance, not passivity or negation of human effort.
The interpretation of despair as complete surrender without effort reflects a fatalistic perspective that negates human choice and will. Such an interpretation reduces the human being to a mere pawn in the hands of fate, whereas the Qur'an emphasises free will:
"For it (the soul) is what it earns, and against it is what it earns." (Al-Baqarah: 286)
Divine decree harmonises with human actions, as though the Divine will is like a river whose course is smoothed by human effort. Fatalism, by denying this harmony, leads the seeker towards passivity. Key Note: Fatalism distorts the meaning of despair by negating human effort, contradicting Divine wisdom.
Fatalism, as a tool of colonialism, promoted lethargy and inertia, preventing Muslims from striving and progressing. Under colonial influence, it propagated the image of a beggar-like asceticism, undermining the collective will of the Muslim community. The Qur'an, with its emphasis on effort, dismisses this passivity:
"And that man shall have nothing except what he strives for." (An-Najm: 39)
From a sociological perspective, fatalism strengthened two elements of decline in the Islamic community: ignorance and lack of effort. Key Note: Fatalism was a colonial tool to promote inertia and weaken the will of Muslims, thus contributing to their decline.
Certain fatalistic interpretations of narrations, such as the words of Imam Ali (AS):
"Allah has not given the servant more than what He has destined for him."
and Qur'anic verses like the one cited in Al-Hadid, negate human effort. These interpretations are flawed because Divine decree aligns with human effort. The words of Imam Ali allude to the limitations of fate in the context of Divine wisdom, not a denial of human striving. Similarly, the verse in Al-Hadid (22) also views fate as conditional, amendable through action. These distortions act like a dust veil over the mirror of truth, clouding the seekers understanding. Key Note: Fatalistic interpretations of narrations and verses, by negating effort, are incorrect and must be reinterpreted in light of the harmony between fate and free will.
True mysticism, like a flourishing tree, has its roots in knowledge and perfection, guiding the seeker towards effort and movement on the path of truth. The Qur'an praises such striving:
"And strive in the way of Allah as is His right." (Al-Hajj: 78)
Mysticism leads the seeker to the peaks of knowledge, as though a bird with wings of effort and reliance flies toward the sky of truth. Key Note: True mysticism is accompanied by knowledge and effort, urging the seeker to strive on the path of truth.
In contrast to true mysticism, beggarlike asceticism promotes total surrender and inaction, rooted in passivity. This view, under colonial influence, led Muslims towards lethargy and indifference. The ascetic image of God as a "bloodthirsty lion" or "deathly scourge" invites passivity and humiliation, as though the seeker is urged to crawl in the dust instead of soaring towards higher planes. Key Note: Beggarlike asceticism, by promoting passivity and inaction, serves as a colonial tool to weaken Muslims.
The image of God as a tyrant who seeks to render humans passive contradicts His attributes of wisdom and justice. The Qur'an portrays Allah as knowledgeable and wise:
"And Allah is All-Knowing, All-Wise." (An-Nisa: 17)
Allah created humanity with free will and invites them to action:
"And walk upon the earth's shoulders." (Al-Mulk: 15)
This image shines like a light that dispels the darkness of fatalism. Key Note: The fatalistic image of God contradicts Divine wisdom and justice, as God calls humanity to strive.
Effort, prayer, and righteous deeds influence Divine decrees. The Qur'an confirms this principle:
"Indeed, Allah does not change the condition of a people until they change what is within themselves." (Ar-Ra'd: 11)
Effort is like a key that unlocks the doors of fate, guiding the seeker towards his goal. From a psychological perspective, striving strengthens self-confidence and willpower, akin to a seed sown in the soil of the seekers soul, which grows into a mighty tree. Key Note: Effort and righteous deeds change Divine decrees and lead the seeker towards perfection.
Qahwat al-Iqdam refers to the audacity of movement against divine decrees, rather than the negation of effort itself. Action and endeavour are divine obligations and manifestations of mystical modesty. The Quran confirms:
Mystical modesty aligns with divine will, rather than being passive. It is as if the seeker, akin to a bird, soars through the heavens of divine providence, flying with the wings of modesty and effort.
Resistance against oppression, whether individual or social, signifies will and self-respect. Passivity leads to degradation and acceptance of tyranny. The Holy Quran emphasises the dignity of the believers:
From a psychological standpoint, resistance fortifies self-esteem, serving as a shield that protects the soul from the arrows of oppression.
The historical negligence of the Muslims, such as the seclusion of the infallible Imams (peace be upon them), has led to the decline and misfortune of the present age. These lapses, akin to wounds on the body of the Islamic Ummah, have brought about a heavy toll. The Quran, with the promise of the victory of the righteous, shows the path of rectification:
Movement and effort, as a balm for these wounds, can transform the future.
True gnosticism is intertwined with social action and resistance against oppression. The gnostic seeker is, as if a soldier in the battlefield of truth, called to justice and the reform of society:
Passive mysticism negates this role, as though pulling the seeker from the field of action into the corner of isolation.
The distortion of the meanings of verses and narrations, such as fatalism, led to the decline of the Muslims. While the wording of religious texts is correct, the erroneous interpretation, like poison within the body of the Ummah, propagated weakness. The Quran emphasizes the importance of correct understanding:
These distortions are like dust that settles on the mirror of truth, and their correction is an urgent necessity.
The reform of fatalistic thoughts, with an emphasis on effort, free will, and movement, is the way out of the misfortune that has befallen the Muslims. The Quran encourages this reform:
This reform is like a breeze that clears away the dust of decline, reviving the collective will, as if planting a seed of hope in the soil of the Ummah.
The Bab al-Thiqah in the Manazil al-Sairin is akin to a stage where the seeker strengthens their belief in trust, delegation, and surrender. The first level of this station involves despair of resisting divine decrees, but its misinterpretation as total submission paves the way for fatalism. This lecture, by critiquing fatalism, emphasizes the harmony between free will and destiny. Quranic verses, such as Indeed, Allah will not change the condition of a people until they change what is within themselves and And that man can have nothing but what he strives for, confirm this harmony. Fatalism, as a colonial tool, has weakened the Muslims, while true gnosticism, emphasizing effort and movement, stands in opposition to passive mysticism. Reforming fatalistic thoughts is the way to salvation from decline, leading the seeker towards knowledge and perfection. This work is a call for rethinking mystical concepts and purging texts of distortions, so that a rational and Quran-based mysticism can be presented to future generations.
