A four-stage process

One of the often-overlooked issues, from a religious standpoint, which I have personally observed among many practicing Muslims in our society, is an obsessive desire for athar (effect)—derived from the Arabic word tathīr. They insist that others conform to what they consider the “desired effect.” They religiously criticize and comment on others, even questioning their intentions if they fail to demonstrate the “desired effect” within specific time frame. This approach is methodologically flawed, as it places excessive emphasis on the effect rather than the process through which the effect is divinely designed to unfold. Such a perspective fails to recognize the complexity of human behavior, which encompasses a wide range of biological, psychological, emotional, and physical variations. Likewise, it disregards the intricacies of context, including social, cultural, economic, political, and geographical influences that significantly shape individuals and communities.

Two key principles must be understood in this context. First, human beings do not exist in isolation; their beliefs, behaviors, and capacities for transformation are deeply intertwined with the environment in which they live. Any disregard for the internal-external dynamics of human personality leads to the unrealistic expectation that the desired effect should manifest immediately. Second, effect should not be treated as an action in itself; rather, it warrants no direct attention. Effect is the designed consequence of an action—it is not the action itself. When we become overly fixated on effect alone, we not only misplace the priorities but also risk neglecting the foundational steps necessary for achieving meaningful and sustainable transformation. Remember! True effect is a divine blessing that emerges through well-intended and sustained transformation, not through mere obsession with effect.

To address this issue, I propose the 4Ta’s Theory, a structured framework that provides both direction and methodology for fostering deep-rooted and lasting transformation. This theory outlines a four-stage process that systematically accounts for the essential phases of personal and societal transformation. The name is derived from the fact that each stage begins with the Arabic letter tā’ (the third letter of the Arabic alphabet), ensuring conceptual coherence within the framework. I have endeavored to articulate all four stages within the broader framework of Sunnat Allah (the established way of Allah), demonstrating how transformation aligns with divine principles.

Stage 1: Ta’alluq (Connection)

This stage is centered on recognizing the true nature of connection and developing conscious and mindful connections. Ta’alluq consists of five interconnected levels:

1. 
   Ta’alluq bilAllah (Connection with God): The most fundamental and central connection, forming the core of human existence. The true ta’alluq with God confirms total submission to God and total dependence on God. This connection runs vertically and transcends the physical limitations of existence. If each level of ta’alluq is represented as a concentric circle, the innermost and most significant circle is ta’alluq bilAllah, with all other levels of connection radiating outward.
2. 
   Ta’alluq bin Nafs (Connection with Self): True ta’alluq with the self is reflected in two key realisations: first, acknowledging self’s absolute powerlessness, weakness, and poverty in relation to God; and second, recognising and appreciating the countless ni‘mah (blessings of God) bestowed upon self, such as the five senses, health, energy, and more. This two-level recognition serves as the starting point for the multi-dimensional growth of the nafs.
3. 
   Ta’alluq bin Nās (Connection with Fellow Humans): Recognizing the meaning of relationships with fellow human beings, grounded in love, empathy, justice, and dignity.
4. 
   Ta’alluq bi al-Bī’ah (Connection with the Environment): Acknowledging and respecting the created world: encompassing both living and non-living entities, through two fundamental perspectives. First, by acknowledging humanity’s absolute dependence on the divine creation for existence. Second, by emphasising the interconnectedness woven into the divine order of creation, where every element functions within a balanced system, reflecting a unique “unity in the creation”.
5. 
   Ta’alluq bil Āfāq (Connection with the Cosmos): Expanding one’s perspective to comprehend the broader cosmic reality.

Analogously, the ta’alluq stage in human transformation can be compared to the process of selecting a suitable partner for a nikāḥ (marriage) contract or even a business contract. While signing the contract formally establishes the foundation of the relationship, it does not inherently guarantee a stable and enduring relationship. For a marriage to thrive, it requires the cultivation of mutual understanding, nurtured through love and the fulfillment of roles and responsibilities within the framework of justice. Likewise, ta’alluq serves as the foundational stage of change; however, genuine and sustainable transformation can only be achieved through the subsequent stage—a prolonged process of nurturing.

Stage 2: Tarbiyah (Nurturing)

This stage presents the greatest challenge, as it entails the systematic nurturing of an individual’s intellectual, psychological, spiritual, social, and physical potential. The process of tarbiyah operates at three levels: encompassing tālīm (education), which nurtures different levels of knowledge and wisdom; ta’dīb (discipline), which nurtures character development; and tazkiyah (purification), which nurtures spiritual elevation. These components collectively form an integrated framework aimed at a holistic transformation of the human personality. At this stage, a crucial consideration is discerning what is absorbed from society and what is contributed to it, ensuring that this exchange aligns with the continuous enhancement of one’s personal and collective capacity.

A fitting analogy is that of a farmer who diligently cultivates his land by plowing, removing obstructions, and enriching the soil with nutrients to ensure its fertility. Despite meticulous preparation, external factors such as droughts may hinder the expected yield. However, a wise farmer does not despair; rather, he exercises patience, adapts to challenges, and remains committed to the process, recognizing that cultivation demands resilience and sacrifice. Similarly, in the journey of tarbiyah, one must embrace the struggles inherent in personal development. Since tarbiyah requires sustained effort, perseverance, and sacrifice, many individuals seeking transformation find this stage particularly arduous and exhausting, leading some to abandon their pursuit.

This stage follows four sequential levels:

1.
Tarbiyat al-nafs (Nurturing the Individual): Personal development is achieved through intellectual, spiritual, emotional, and physical nurturing. This process functions on two levels: vertically, it strengthens self’s relationship with God, and horizontally, it enhances connection with the self. The self undergoes a gradual journey, progressing through distinct stages of nurturing—from nafs al-ammārah (the baser self), to nafs al-lawwāmah (the reproaching self), to nafs al-muṭma’innah (the tranquil self), to nafs al-rāḍiyah (the self with which God is pleased), and finally to nafs al-marḍiyyah (the self that is pleased with God).

2. Tarbiyat al-ahl (Nurturing the Family): The family serves as the primary social matrix in which an individual undergoing tarbiyah engages in meaningful interactions and exchanges with close relatives, including parents, siblings, uncles, aunts, and cousins. A crucial aspect of these interactions is routine “family talk,” which plays a foundational role in shaping an individual’s emotional, intellectual and moral development. It is within this sphere of dialogue that individuals first encounter the formative experiences that influence their character and worldview.
3. 
   Tarbiyat al- mujtama‘(Nurturing the Society): This stage focuses on nurturing a conscious and socially responsible society rooted in the principles of love, truth, justice, cooperation, and human dignity. A well-nurtured society operates as a medium in which individuals can flourish both behaviorally and socially.
4. 
   Tarbiyat an-niẓām (Nurturing the System): Engaging with and reforming structural institutions to promote justice, transparency, participation, inclusiveness, and accountability.

Stage 3: Taḥawwul (Transformation)

This stage first witness a transformation within the individual. True individual transformation reflects a state of harmony between taḥawwul al-ẓāhiriyyah (external transformation) and taḥawwul al-bāṭiniyyah (internal transformation), specifically the alignment between niyyah (intention) and ‘amal (action). It is important to clarify that transformation should not be confused with the illusionary notion of achieving perfection. Unequivocally, such an absolute level of transformation neither exists nor is demanded—except in the case of the Prophets who remain under divine supervision.

Overall, the taḥawwul stage represents a conscious shift from ẓulumāt (all forms of darkness) to nūr (to one all-encompassing light), manifesting in various dimensions such as:

• Ignorance to knowledge
• Arrogance to humility
• Falsehood to truthfulness
• Hatred to love
• Violence to patience
• Competition to cooperation
• Exclusivity to inclusivity
• Corruption to transparency
• Injustice to justice

It must be emphasized that transformation is not a task to be completed but rather a divinely endowed quality—one that is cultivated within the self and radiates outward, transforming the broader social relations network. At this stage, the vertical dimension of the transformed self, characterized by spiritual elevation, seamlessly converges with its horizontal manifestations—intellectual refinement, emotional maturity, and ethical conduct. However, maintaining this equilibrium over time is imperative; otherwise, the profound intellectual, spiritual, and emotional development attained in earlier stages risks deterioration. Sustained commitment and conscious effort are necessary to prevent regression and ensure that transformation remains deeply embedded within both the individual and the community.

An apt analogy to understand transformation is that of an iron rod placed near a magnet. Over time, through continuous contact, the rod gradually acquires magnetic properties. However, if removed prematurely, it quickly loses its acquired magnetism. Conversely, prolonged exposure allows for a lasting transformation, ensuring that the magnetism becomes an intrinsic property. Likewise, in the journey of human development, sustained engagement with sources of intellectual, spiritual, and moral refinement is essential for securing a transformation that is both enduring and effective.

Stage 4: Tathīr (Effect)

This final stage represents the enduring and comprehensive effect that radiates from a sustained transformation. At this stage, the individual engages only in the exchange of ma‘rūf (good) with society. The transformed individual embodies khayr (goodness), salām (peace), raḥmah (mercy) and ḥubb (love). The best example of tathīr can be seen in the lives of the Prophet’s companions, both at the individual and collective levels. They left a legacy that continues to influence millions worldwide. Tāthīr has two dimensions:

1. Tathīr al-Khas (Particular Impact): A direct, personal impact on those closest to the transformed individual.
2. Tathīr al-‘aām (General Impact): A broader societal and systemic influence when the transformed individual functions as an “active influencing agency”.

The stage of tathīr can be understood through the analogy of a group of people lost in a freezing forest at night. To survive they need two things: heat, to fight against the cold and light, to avoid the attack from the harmful animals. Among them, one person carries wood but doesn’t light a fire. Instead, he boasts about the wood’s quality of generating heat and light while blaming others for not expressing how warm they feel or how far the light reaches. However, heat and light is not attained just through possessing the wood, seeing the wood or even touching the wood—it must be kindled to release heat and light. Similarly, a person who is obsessed with the effect and judges others for not generating it, yet fails to embody it himself, is like the one who neglects the steps involved in the process of igniting the wood. If he lights the fire, he will not need to compel others to acknowledge that the wood produces heat and light; its effect will be self-evident.

Conclusion

The 4TAs Theory offers a structured, step-by-step framework for achieving enduring transformation. Rather than fixating on the effect, it underscores the significance of progressing through the stages of cultivating genuine connections, engaging in multi-level nurturing, and ensuring deep transformation, allowing the effect to manifest as a divine reward from Allah. Only through this comprehensive process can transformation be both effective and sustainable.

Bilal A. Malik (Ph.D. Islamic Studies), Institute of Integrated Thinking, Hartford, US.