Allah, the Almighty, said:

{…when you fear for him, cast him into the river…}267 [al-Qaṣaṣ 28:7]

قَالَ اللهُ عَزَّ وَجَلَّ "فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ"

Trust is the essence of tawakkul (reliance), the center of tafweeḍ (delegation), and the innermost core of tasleem (surrender)268.
It is of three levels:

الثِّقَةُ سَوَادُ عَيْنِ التَّوَكُّلِ وَنُقْطَةُ دَائِرَةِ التَّفْوِيضِ وَسُوَيْدَاءُ قَلْبِ التَّسْلِيمِ.
وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ:

The first level is the level of despair, which is the slave’s hopelessness of fighting off the decrees, thereby abstaining from:

  1. fighting over the shares (of others)269

  2. the rudeness of audaciousness270

الدَّرَجَةُ الْأُولَى: دَرَجَةُ الْإِيَاسِ، وَهُوَ إِيَاسُ الْعَبْدِ عَنْ مُقَاوَمَاتِ الْأَحْكَامِ:

  1. لِيَقْعُدَ عَنْ مُنَازَعَةِ الْأَقْسَامِ

  2. لِيَتَخَلَّصَ مِنْ قِحَةِ الْإِقْدَامِ

The second level is the level of security, which is to cease fearing missing what is decreed or the change of what is inscribed, thereby:

  1. gaining the delight of contentment, and if not—271

  2. the certainty of vision272, and if not—

  3. the relief of patience

الدَّرَجَةُ الثَّانِيَةُ: دَرَجَةُ الْأَمْنِ، وَهُوَ أَمْنُ الْعَبْدِ مِنْ فَوْتِ الْمَقْدُورِ وَانْتِقَاضِ الْمَسْطُورِ :

  1. فَيَظْفَرُ بِرَوْحِ الرِّضَا

  2. وَإِلَّا فَبِعَيْنِ الْيَقِينِ

  3. وَإِلَّا فَبِلُطْفِ الصَّبْرِ

The third level is beholding the azaliyah (eternity without beginning) of the True One, thereby ridding oneself from:

  1. the trials on the way to the goals273

  2. the unease of defensiveness274

  3. counting on the elevating means 275

الدَّرَجَةُ الثَّالِثَةُ: مُعَايَنَةُ أَزَلِيَّةِ الْحَقِّ،لِيَتَخَلَّصَ مِنْ:

  1. مِحَنِ الْقُصُودِ

  2. وَتَكَالِيفِ الْحِمَايَاتِ

  3. وَالتَّعْرِيجِ عَلَى مَدَارِجِ الْوَسَائِلِ

267The ultimate trust was exhibited by Prophet Moosâ’s mother when she cast him in the river upon receiving a revelation from Allah to do so. Obviously, this would not be acceptable without a clear revelation. The clear Revelation for us is that which the Messenger of Allah ﷺ conveyed to us and which the most eminent scholars of our time teach us. Beyond this, there is the inspiration (ilhâm) and intuitive perception (dhawq) that complement, but never substitute for, the Revelation.
None of those stations is conceivable without trusting in Allah. It is the spirit of those stations and the fountain from which they flow.
268 None of those stations is conceivable without trusting in Allah. It is the spirit of those stations and the fountain from which they flow.
269All of this is beautifully articulated in the hadith of the Prophet ﷺ in which he said:
“The holy spirit breathed into my chest that no soul shall die until it finishes its appointed term and earns its set provisions. Therefore, fear Allah and seek your pursuits gracefully.” (Reported by Abu Nu’aym in al-Ḥilyah from Abu Umâmah)
Gracefulness here is maintaining the most proper conduct towards Allah and His creations.
270 Of demanding of Him what He has not decreed for you. You would still implore Him for all of your needs, but you will not rush Him or become disappointed if you did not get what you asked for.
271 Being the highest prize because one may be certain of fate and its inevitability and still not be content, meaning they still have unease in their hearts with the decrees: past, present, or future.
272 Having complete faith that is like the faith of an eyewitness about what they saw. Also being certain that Allah is sufficient for them and everything that happens in their lives is but the materialization of what is inscribed in the Preserved Tablet.
273 Which will be mitigated by having trust in Allah and His being the Ultimate Goal.
274 The anxiety of having to protect oneself from all harm.
275 Taking the proper means to His pleasure and our welfare without counting on their inherent effectiveness in elevating us, except by His grace.

Manâzil as-Sâirin


Shaykhul-Islam Abu Isma‘il Abdullah ibn Muhammad al-Ansari al-Harawi (396-481H)

Translation and Footnotes


Hatem al-Haj