Elucidation of the Third Station of Tawakkul

The third station of tawakkul, underscored within this discourse, is predicated upon the cognition of the causes of reliance and emancipation from them. At this stage, the slik attains a profound comprehension of the very source of tawakkul, namely the verity that the entirety of existencefrom grandeur and beauty to perfectionemanates exclusively from the Divine Truth. Here, the slik apprehends themselves neither as an independent entity nor as non-existent but as a manifestation of the Divine. This gnosis elevates tawakkul from a superficial and causality-bound level towards a monotheism of actions, wherein the slik, whilst entrusting the manifestation of their being to the Divine, retains responsibility and volition, thereby attaining ontological unity.

The Manifest-Existential Relationship between the Divine and the Wayfarer

A fundamental axis of this lecture is the elucidation of the manifestation-existential relationship between the Divine Truth and the slik. Within this framework, the Divine possesses intrinsic existence, and the slik is the Divines act, His manifestation. This explanation resolves the philosophical dualism dilemma; the slik is neither an independent being that engenders polytheism nor a nullity leading to determinism. Instead, the slik resembles a shadow cast by the light of the Divine existence, possessing an identity of manifestation despite dependency. The relation resembles a river flowing from its source: although seemingly possessing independent identity and current, it remains intrinsically part of the source. This perspective stands in opposition to views that negate creation to assert Divine unity. Here, the slik is not negated but, as a manifestation of the Divine, actively participates in the process of tawakkul. He entrusts his manifestation to the Divine much like a gardener entrusts the sapling, planted by the Creator, to Gods hands to manage its growth to perfection.

The Role of Tawakkul in Delegating Manifestation

In the third station, tawakkul denotes the delegation of the management of the sliks manifestation to the Divine. Here, God acts simultaneously as trustee and principal; likewise, the slik functions, as a manifestation, both as principal and trustee. This interplay resembles a shared partnership in which the slik, through volition, entrusts the administration of his manifestation to the Divine. This delegation neither negates the slik nor his independence but affirms his status as the Divines manifestation. The slik is akin to an agent who entrusts management of his property to the principal yet remains actively involved in its stewardship. This view contrasts with commentators asserting ليس له من الأمر شيء (he has no part in the matter). Instead, the slik is the proprietor of his manifestations affairs. Complete negation reduces tawakkul to passivity; however, in this station, tawakkul is an active, conscious choice. The slik resembles a bird that offers its wings to the Divine wind but continues to fly volitionally in the sky.

Critique of the Deterministic Views of Muhyiddin Ibn Arabi and Hafez

This lecture critically examines deterministic viewpoints which regard creatures as illusions, imaginations, or nonentities to substantiate Divine unity. Muhyiddin Ibn Arabi describes creatures as uwar miriyyah (mirror images) devoid of reality, and Hafez speaks of roles reflected in the mirror of delusions. Such perspectives negate the slik to safeguard Divine unity, steering towards determinism by rendering the slik a shadow without realitymerely a figment of imagination. This discourse repudiates that view, asserting the slik as a manifestation of the Divine Truth, not illusion or fantasy. Creatures resemble the colours of a rainbow emanating from sunlight, possessing distinct identities while depending on their source. Negating creatures parallels denying the rainbow for the sake of sunlight, which distorts truth and relegates the slik to passivity and irresponsibility.

Critique of Rumis Negation of Creatures

Rumi likens creatures to wind or sheer milk, suggesting that without the Divine, they are priestly and inert. This perspective is akin to regarding a flag solely in relation to the wind, thereby negating its identity. The lecture underscores that creatures are manifestations of the Divine and possess a manifest reality. Like waves in the ocean, they are inseparable from the oceans essence yet maintain distinct currents. This outlook rescues the slik from passivity, endowing them with an active role in the process of tawakkul.

Critique of Traditional Philosophy and Dualism

Traditional philosophies negated creation to preserve Divine unity, asserting one cap cannot fit two heads. Such views resemble denying stars to prove the suns existence. This lecture resolves this dilemma via the manifestation-existential relation: the slik is the Divines manifestation, not an independent being producing polytheism. This notion functions as a capacious cap encompassing both the Divine and creation without succumbing to dualism or negation of creation. Moreover, the lecture insists that God without creation is akin to a ruler without subordinatesimperfect. Creatures are necessary manifestations of the Divine completing Him, like children perfecting the existence of their parents.

Manifest Servitude and Rejection of Nihilism

Servitude denotes the exclusive ownership of the Divine, yet this cognition does not lead the slik to nihilism (annihilation). The slik is manifestly the Divines servant, while for others, He is Lord, Knower, Able, and Generous. If servitude were regarded as nonexistence, Divine attributes such as ownership and providence would likewise be negated, contradicting mystical truth. Manifest servitude is akin to a mirror reflecting Divine light, possessing a distinct identity despite dependence. The lecture references the practice of the Imams who declared, Nanu asm al-usn (We are the most excellent names), underscoring that the slik manifestly possesses Divine attributes. The Imams have these attributes in actuality, whereas others hold them potentially, analogous to a seed potentially embodying a great tree.

The Honour of the Believers and Critique of Unidimensional Honour

The commentator views the slik solely as humble under Divine honour. Yet the Quran states:

إِنَّ الْعِزَّةَ لِلَّهِ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ
(Surah Al-Mujadila 58:11)

(Transliteration by : Indeed, honour belongs to God, His Messenger, and the believers.) This verse confers honour upon God, His Messenger, and the believers alike. The honour of the believers is a manifestation of Divine honour, like a flame separated from the principal fire yet retaining light and warmth. Negation of the sliks honour contradicts both the Quran and authentic mysticism. The slik is akin to a soldier who attains honour and authority in the shadow of the supreme commander; this honour manifests the commanders sovereignty.