Within the spiritual path of mystical progression, tawakkul (trust in God) occupies a foundational station among the exalted ranks of wayfarers. This station, which reaches its pinnacle among the elect, not only redefines the relationship between the human and the Divine Sovereign but also provides an existential and manifest framework for apprehending the bond between the Ultimate Reality (aqq) and creation (khalq). The present lecture, session 249 of Manzil al-Sirn, undertakes an in-depth analysis of the concept of special tawakkul and the reciprocal relationship of agency and principalhood between the Divine and creation.

Special tawakkul denotes a lofty degree of trust in which the wayfarer attains a profound certainty that all affairs ultimately return to God. This certainty finds its root in the comprehension of the sublime verse:

الْأَمْرُ كُلُّهُ لِلَّهِ

(Srah l Imrn, 3:154, Translation: "All matters belong to God")

The most noble and perfect of humansthose addressed in the verse:

لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ

(Srah l Imrn, 3:128, Translation: "You have no say in this matter")

realise that no true sovereignty resides in human agency except that which is exercised as a delegated authority from God.

This understanding acts as a beacon illuminating the path of spiritual progression, leading the seeker from the darkness of self-centricity towards the light of existential dependency. The absence of autonomous authority in human agency does not imply denial of human efficacy; rather, it expresses that every act and existence ultimately depends on Divine Will and grace.

In special tawakkul, a reciprocal and dynamic relationship between the Divine (aqq) and creation (khalq) is established. God, as the principal (muwakkil), is the originator of all affairs, while human beings, in the role of agents (wukal), enact the Divine Will. Simultaneously, humans are also principals and God the agent, since the manifestation of creation equally depends upon Divine grace. This reciprocal interplay resembles a harmonious dance between two parties of an existential bond wherein creation is recognised as the manifestation of the Divine, and God as the primordial source of existence.

This relationship is akin to a mirror that reflects the image of Divine existence in creation, yet the mirror itself depends on Divine light to shine. Such a view defines tawakkul as a reciprocal and dynamic relationship in which neither party is wholly annihilated nor utterly independent.

Special tawakkul is incompatible with fatalistic determinism. Humans, in their capacity as agents, exercise active efficacy, yet all their actions depend upon Divine grace. The noble verse:

وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ

(Srah al-Anfl, 8:17, Translation: "And you did not throw when you threw, but God threw")

clearly elucidates that human action is exercised by delegated authority from God, not inherently on its own.

This concept is analogous to a bow whose string is drawn by human hands, but the power propelling the arrow emanates from God. This vision liberates the human from the bonds of fatalism and presents him as an active participant in the Divine path.

In the descending phase (nazl), creation manifests the Divine Reality, while God remains the Absolute Existence. Conversely, in the ascending phase (d), creation is the manifestation, and God is the Originator of manifestation. This relation negates determinism and presents creation as the Divine manifestation rather than an independent entity. This framework resembles a river flowing from the Divine source of existence and returning towards the same origin during ascent.

This perspective considers creation as a shadow whose existence depends upon Divine light. Within this framework, special tawakkul acts as a bridge between descent and ascent, guiding the wayfarer towards unity with the Divine.

The elect are those who comprehend the companionship of Divine Reality and creation. God is with man, and man is with God, yet this companionship neither annihilates creation nor grants it independence. This relation is akin to two companions walking a shared path, each preserving their own station and role.

This companionship resembles a breeze that moves a leaf, yet the leaf retains its identity. The wayfarer neither perceives himself as annihilated nor separated from the Divine but moves in harmony with the Divine command.

Muy al-Dn Ibn Arab likened the world to fanciful images in a mirror and attributed tawakkul to illusions. This view has been critically examined, as it reduces creation to an illusory and unreal entity. In contrast, the present lecture regards creation as the manifestation of the Divine Reality, possessing a subtle reality inherently connected to Divine existence.

This critique acts as a light dispelling the darkness of illusions and reveals the truth of creations manifestation in the radiance of Divine existence. Creation is not a shadowy image in a fanciful mirror but a subtle and connected manifestation of the Divine Reality.

Two fundamental principles in the philosophy and mysticism of this lecture are proposed: first, Divine Reality is existence, and creation is manifestation; second, creation is action, and Divine Reality is essence and agent. These principles offer a unitive framework for understanding the relationship between Divine Reality and creation and resolve all philosophical and mystical issues therein.

These principles resemble two wings enabling the wayfarers flight in the sky of gnosis. Divine Reality, as absolute existence, is the source of all, and creation, as manifestation, lacks independent essence. This framework defines tawakkul as an existential and manifest relationship.

Tawakkul is likened to a contract in which the human pays part of the cost, and the major portion is provided by God. This analogy tangibly demonstrates the cooperation of human agency and Divine grace.

This metaphor resembles a marketplace wherein human endeavour procures a share, while God, by His infinite grace, provides the remainder. This collaboration transforms trust (tawakkul) into a dynamic and proactive pathway.

Fatalism has been introduced as a political superstition propagated by tyrannical caliphs for the purpose of societal control. God is not a despot; rather, He is a gracious and restorative agent who rectifies affairs.

This perspective is akin to liberation from imposed chains, emancipating humankind from the captivity of fatalism, thereby guiding them toward volition and active agency within the Divine path.

The Divine Name Al-Jbir signifies the mender and reformer, not a tyrant. God resembles a physician who breaks a misaligned bone and resets it, thereby restoring order.

This interpretation is like a luminous beacon that unveils the true meaning of the name Al-Jbir, distancing it from fatalistic misapprehensions. God is the Guide and Restorer who accompanies creation on the path to perfection.

Should trust (tawakkul) be construed as the complete negation of human volition, it devolves into the weakest of paths, for it renders agency meaningless. Conversely, in this paradigm, trust constitutes the most precise path (adduq al-subul), establishing a dynamic and reciprocal relationship between the Divine and creation.

This perspective serves as a key that unlocks the intricate barriers of spiritual conduct, guiding the seeker towards a luminous and exact route. Trust is not the denial of agency, but its affirmation under the auspices of Divine will.

Trust (tawakkul) is a shared relationship in which the Divine and creation participate conjointly in existence and action. God, in His aspect of Being, is both the Attorney and the Principal, and creation, in its manifestation, is likewise both Attorney and Principal.

This relationship is comparable to a garden where the trees of creation draw sustenance from the soil of Divine existence, whilst simultaneously exhibiting beauty through their branches and foliage. Particularised trust manifests this shared reality in a profound and precise manner.