Introduction
In the mystical journey, the concept of Bab al-Thiqah (the Chapter of Trust) serves as a pivotal bridge that leads the wayfarer from outward transactions towards inner, spiritual ethics. This stage, as presented by Khawaja Abdullah Ansari in his work Maqamat al-Sairn (The Stages of the Wayfarers), is a profound reality that encompasses trust, delegation, and total surrender. In the 268th session of his lectures, critically and profoundly expounds on this stage, rejecting fatalistic interpretations and positing Thiqah as a source of strength for the wayfarers movement, effort, and agency. Drawing upon the Qur'an and the noble Hadiths, this text seeks to correct misinterpretations and restore Thiqah to its rightful place as a ladder for spiritual ascent.
Section One: The Position of Bab al-Thiqah in Mystical Transactions
The Meaning of Mystical Transactions and the Role of Thiqah
In the hierarchy of mystical transactions, Bab al-Thiqah is situated after Tawakkul (reliance on God) and Tafwid (delegation), and precedes Taslim (surrender). Mystical transactions serve as the initial steps in the wayfarer's journey, guiding them from material interactions to spiritual states. Thiqah, in this context, is akin to a beacon that illuminates the path of the wayfarer in the darkness of doubts. This stage not only instills absolute confidence in God within the heart of the wayfarer, but also invites them to a sincere, loving pledge with the Divine.
Key Point: Thiqah is the heartfelt pledge of the wayfarer to God, guiding them from material transactions towards divine ethics.
Indeed, those who pledge allegiance to you are only pledging allegiance to Allah. The hand of Allah is above their hands. (Surah Al-Fath, 48:10)
This noble verse portrays Thiqah as a heartfelt allegiance to God, leading the wayfarer to a transaction that is both responsible and loving towards the Divine. At this stage, the wayfarer not only refrains from relying on anything other than God but also, with confidence in God's providence, proceeds towards complete surrender.
Thiqah as a Passageway to Ethical States
Mystical transactions, unlike ethical matters which pertain to the inner core of human nature, are concerned with the wayfarer's interactions with the Divine. Thiqah, as the final link in this chain, prepares the wayfarer to move from transactional dealings towards ethical conduct. This stage is like a bridge, guiding the wayfarer from an acquisitive to a receptive nature. emphasizes that Thiqah is not merely the end of transactions but the beginning of a deeper journey towards the inner stations of spirituality.
Section Two: The Essence and Substance of Bab al-Thiqah
Thiqah: The Core of Tawakkul, Tafwid, and Taslim
Thiqah, according to Khawaja Abdullah Ansari, is the essence of the three stages of Tawakkul (trust), Tafwid (delegation), and Taslim (surrender). This stage has been described through profound and striking metaphors: "The black spot of the eye of Tawakkul," "The center of the circle of Tafwid," and "The innermost heart of Taslim." These metaphors depict Thiqah as the nucleus that sustains the vitality of these three stages.
Key Point: Thiqah, like the black spot of the eye, gives vision to Tawakkul; like the center of a circle, it solidifies Tafwid; and like the blood of the heart, it sustains Taslim.
Except for he who comes to Allah with a sound heart. (Surah Ash-Shuara, 26:89)
This noble verse presents Thiqah as a sound heart, guiding the wayfarer towards a pure and undiluted surrender, free from doubt and polytheism. Thiqah is like a spring that flows from the heart of the wayfarer, leading them towards peace and trust in God.
The Three Levels of Thiqah
Thiqah, in the mystical path, consists of three levels, each bringing the wayfarer closer to a deeper state of trust in God:
And whoever places their trust in Allah, He is sufficient for them. (Surah At-Talaq, 65:3)
This noble verse delineates the levels of Thiqah from the initial trust to the profound vision and total surrender, but it underscores that this confidence does not negate the effort and agency of the wayfarer.
Summary of Section Two
Thiqah, as the essence of Tawakkul, Tafwid, and Taslim, leads the wayfarer to pure trust in God. Its three levels, from despair of creation to the vision of the Divine Reality, guide the wayfarer from doubt to certainty. However, a correct interpretation of these stages requires distancing oneself from fatalism and emphasizing free will and effort.
Section Three: Critique of Fatalism in the Interpretation of Thiqah
Critique of the Third Level: Eternal Vision of the Divine Reality
The third level of Thiqah, which refers to the vision of the Divine Reality, has been profoundly described by Khawaja Abdullah Ansari with the phrase: "Eternal Vision of the Divine Reality to free oneself from the hardships of intention, the duties of protection, and reliance on external means." This phrase invites the wayfarer to understand eternal decrees to free themselves from the burden of intent and reliance on material means. However, sharply criticizes this interpretation due to its tendency to promote fatalism. He asserts that such an understanding leads the wayfarer to lethargy, indifference, and passivity, negating the concepts of effort and free will.
Key Point: A fatalistic interpretation of the Eternal Vision of the Divine Reality leads the wayfarer to passivity and irresponsibility, contradicting both religious law and reason.
"And that man shall have nothing but what he strives for." (Surah An-Najm, 53:39)
This noble verse stipulates that effort is the condition for results, and it rejects any form of fatalistic interpretation that negates human endeavour. Nikoonam emphasises that the witnessing of the eternal truth of God should not imply the denial of means and effort; rather, it should serve to strengthen the movement of the spiritual seeker.
Nikoonam (may his soul rest in peace) considers fatalism an imperialist tool, propagated by the tyrannical caliphs, including the Umayyads and Abbasids, in Islamic societies. This ideology, with slogans such as "Whatever God wills happens" and "Effort is futile," undermined the spirit of resistance and endeavour within Muslims. Consequently, it led to the cultural, scientific, and social backwardness of Muslims in comparison to other civilisations. He stresses that this interpretation, contrary to the pure mysticism and Islamic law, was used as a tool of colonial dominance over Muslims.
"Do not falter or grieve, for you will be superior if you are believers." (Surah Al-Imran, 3:139)
This noble verse introduces faith and trust as the source of strength and superiority, rejecting any form of weakness or passivity. Fatalism, in contrast to this verse, led Muslims to lethargy and weakness.
The fatalistic interpretation of the third level of trust is not only in contradiction with the Qur'an and reason, but also a result of colonial influence and the promotion of fatalism by the tyrannical caliphs. Trust should empower effort and free will, not be a source of passivity and irresponsibility.
Nikoonam references a hadith from the Prophet Muhammad (PBUH), in which he addressed Ibn Abbas:
"Know, my son, that if the entire ummah gathers to benefit or harm you, they cannot do so except with what Allah has decreed for you."
This hadith emphasises the ultimate reference of benefit and harm to the divine will.
Nikoonam interprets this hadith contextually, rather than fatalistically. The ultimate benefit and harm are determined by God's will, but this will is realised through human effort and choice. This interpretation is compatible with supplication, intercession, and the use of means.
"Say: Never will we be struck by anything except what Allah has decreed for us; He is our Protector. And upon Allah let the believers rely." (Surah At-Tawbah, 9:51)
"Indeed, a person is saddened by what was never meant for him and rejoices over what was never meant to be missed."
This hadith encourages humanity to avoid futile fantasies and undue grief, but it does not negate the importance of effort.
Key Point: The hadiths related to trust (thiqah) are interpreted contextually, strengthening effort and supplication, rather than denying them.
Nikoonam stresses that this hadith invites humans to distance themselves from futile thoughts, not from responsibility. Trust, as a concept, calls the individual to true effort and the use of appropriate means of guidance.
The hadiths of the Prophet Muhammad (PBUH) and Imam Ali (AS) present trust as a source of strength for movement and effort. Contextual interpretation of these hadiths aligns with Islamic law and reason, and rejects fatalism.
"Trust in Allah" (thiqah billah) is a force that makes the seeker hopeful, courageous, and fearless. This station is like a ladder guiding the seeker towards spiritual ascent. Nikoonam emphasises that trust does not promote neglect; rather, it encourages the seeker to strive, guard, and utilise appropriate means.
"And prepare against them whatever you are able of power." (Surah Al-Anfal, 8:60)
This noble verse positions trust as a strength for preparation and effort, not as an agent of passivity. With firm reliance on Allah, the seeker is called to action and to resist obstacles.
In the view of Nikoonam, the world operates within a framework of contingencies; neither absolute free will nor absolute fatalism exists. Human beings, within the divine framework, are endowed with free will and can influence their fate through effort, supplication, and the use of means.
"We have shown him the way, whether he is grateful or ungrateful." (Surah Al-Insan, 76:3)
This noble verse elucidates human free will within the framework of divine contingencies. Trust reinforces this free will and guides the seeker towards gratitude and effort.
Key Point: Trust in Allah encourages the seeker to engage in effort, safeguard, and make use of means, and is in direct opposition to fatalism.
Trust in Allah (thiqah billah) is a force that guides the seeker towards movement, effort, and safeguarding. This station, rejecting fatalism, views humans as free and responsible, guiding them towards spiritual ascent.
The station of trust (thiqah) in the spiritual journey is like a beacon that guides the seeker from doubt to certainty. This station embodies the essence of reliance, delegation, and surrender, and through its three levels, it leads the seeker from despair in creation to the witnessing of God's eternal truth. However, the fatalistic interpretation of the third level, which negates effort and choice, has been critiqued. Nikoonam (may his soul rest in peace) has, through referencing Qur'anic verses and noble hadiths, introduced trust as a source of strength, courage, and effort. This station is not only compatible with Islamic law and reason but also calls the seeker to utilise means, safeguard, and make effort. The correction of mistaken interpretations of trust requires a return to pure mysticism and Islamic law, which sees humans as free, responsible, and empowered.
