Introduction: A Journey Towards Security and Trust

In the mystical journey, the station of thiqah (trust) is a significant milestone, where the seeker is called to embrace trust and security under the shelter of divine wisdom. This lecture delves into the second degree of thiqah, where the wayfarer is safeguarded from the loss of the possible good (fawt al-muqaddar) and the diminution of the written decree (intaqas al-masr), guiding them to one of the three spiritual stages: the spirit of contentment (r al-ri), the essence of certainty (ayn al-yaqn), or the rope of patience (ulf al-abr). At the same time, deterministic views and despair-oriented perspectives in the first degree of thiqah are critiqued, as they mistakenly guide the seeker towards passivity, lethargy, or surrender out of helplessness. Thiqah is not about determinism and despair, but rather an active trust in God, whilst maintaining the wayfarer's necessary strive and effort, akin to a bird soaring in the divine breeze but steering its flight with its own volition.

Section 1: Explanation of the Second Degree of Thiqah

Nature of the Second Degree of Thiqah

The second degree of thiqah is security, where the wayfarer is protected from the loss of the possible good (the *fawt al-muqaddar*) and the diminution of the written decree (the *intaqas al-masr*). This security guides the seeker to one of three stages of victory: the spirit of contentment (*r al-ri*), the essence of certainty (*ayn al-yaqn*), or the rope of patience (*ulf al-abr*). This degree represents the knowledge of divine trust and wisdom, freeing the seeker from fear and doubt, and guiding them towards passionate submission or intellectual submission.

"And whoever puts his trust in Allah, He will be sufficient for him."
(Surah At-Talaq, 65:3)

This noble verse of the Holy Qur'an establishes trust in God as the foundation for divine security and sufficiency.

Security from the Loss of the Possible Good

In this degree, the wayfarer is secure in the knowledge that their ordained good will not be lost. God, in His wisdom, grants the seeker their full rightful share without any injustice or deficiency. This security is like trusting a gardener who ensures that no seed of his harvest is wasted, but instead, every seed reaches its full potential.

Security from the Diminution of the Written Decree

The divine decree for the wayfarer does not suffer from any diminution. God neither deprives them of their rights (the intaqas) nor does He completely withhold them (the fawt). This view is akin to trusting a scale that measures every weight with justice and accuracy, leaving no room for imbalance.

Section 2: Critique of Despair and Determinism in the First Degree of Thiqah

Critique of Despair in the First Degree

The first degree of thiqah mistakenly places despair at the center of resistance against divine decrees. Despair is a trait of deficiency and weakness and is incompatible with thiqah, which represents active trust in divine wisdom. Despair leads the wayfarer into passivity and submission out of helplessness, much like a warrior who, in the face of overwhelming power, drops his sword in surrender.

"Indeed, none despairs of Allahs mercy except the disbelievers."
(Surah Yusuf, 12:87)

This verse of the Holy Qur'an associates despair with disbelief and deems it incompatible with faith.

Critique of the Deterministic View

The deterministic view, which equates thiqah with surrender due to despair or incapacity, is imperialistic and contrary to true mysticism. The seeker possesses a necessary volition and is responsible for their actions. Determinism negates the seekers free will and responsibility, whereas thiqah is about trusting God while maintaining effort and striving, much like a farmer who plants seeds while hoping for the divine rain.

"Whoever does a good deed, it is for his own benefit. And whoever does evil, it is to his detriment."
(Surah Fussilat, 41:46)

This verse of the Holy Qur'an affirms individual responsibility for ones actions.

Critique of Laziness

The expositors of the first degree wrongly interpret thiqah as idleness and inaction, which is imperialistic and contrary to the mystic path. The seeker is neither a comfort-seeker nor a passive victim of fate, but rather strives towards the attainment of truth. Thiqah is an active security under divine wisdom, not a retreat under the guise of rest, much like a wayfarer who, in the midst of a storm, seeks refuge in the shelter of God but remains resolute in their steps.

Section 3: The Necessary Volition of the Seeker and the Role of Actions

The Necessary Volition of the Seeker

The actions of the seeker necessarily affect their fate: good deeds lead to greater good, and evil leads to consequences. God responds to the seekers actions with wisdom, not deterministically. This view holds the seeker responsible and active, much like a painter who, with their own free will, applies each color to the canvas, shaping the final picture.

"Whoever does an atom's weight of good, will see it."
(Surah Az-Zalzalah, 99:7)

This verse of the Holy Qur'an affirms the impact of actions on fate.

The Secondary Divine Names

The secondary divine names (such as *al-Qtil* and *al-Mufakk*) emerge as a result of the actions of the seeker. God does not destroy anyone arbitrarily but responds to their actions accordingly. This categorization is like a key that opens the doors of divine wisdom and negates determinism.