Literally: Putting one's trust. A trusting; especially putting one's trust in Allah. To trust; especially to trust in Allah.
This word is derived from the root of وكل which denotes being conscious about entrusting all of one's possessions, including himself, with the protection of Allah.
Conforming to the causes, which are the creational laws of Allah1 , by knowing them as the veils of the qoudrah of Allah and with the intention of obeying the Takwînî Sharî’ah, one’s incumbent duty, to seek the result from Allah and be pleased with everything that Allah gives. To accept Qadar. To trust in Haqq. Being far away from despair and sorrow. For the ma’nawî strength of one, who earnestly and truly relies on the infinite qoudrah of Allah, would increase. It is as follows:
Îmân is both nûr and strength. Yes, a man who acquires true îmân may challenge the universe and may be saved from the pressure of events according to the strength of his îmân. He says "Tawakkaltu ‘Âlallah," and travels in the ship of life amid the mountainous waves of events with complete safety. He entrusts all his loads to the Absolute Qadîr’s hand of qoudrah, passes through the world with ease and rests in the barzakh. Then he may fly to Jannah to enter eternal happiness. Otherwise, if he does not tawakkul, loads of the world rather will draw him to the asfal sâfilîn instead of flying. That is to say, îmân necessarily results in Tawhîd, Tawhîd necessarily results in submission (taslîm), submission necessarily results in tawakkul, and tawakkul necessarily results in happiness within both worlds. But do not misunderstand. Tawakkul is not a complete rejection of the causes. It is rather through conforming to causes by knowing that causes are veils to the hand of qoudrah and through accepting that attempting causes is a sort of du'â by action; it consists of asking for the effects only from Janâb-i Haqq, knowing that the results are from Him and being thankful to Him.
The example of the one who does tawakkul and the one who does not, resembles this story:
Once two men loaded heavy burdens onto both their backs and heads, and buying tickets, got on a large ship. One of them left his load on the ship as soon as he got on and guarded it by sitting on it. The other, since he was both stupid and proud, did not put down his load. He was told: "Leave your heavy load to the ship and be comfortable," he said: "No, I will not leave it, it may be lost. I am strong, I will guard my property on my head and back." He was told again: "This reliable ship of Sultân which is carrying you and us is stronger, it protects much better. You may get giddy and fall into the sea together with your load. Also, you will gradually lose your strength. Your bent back and mindless head will have no power left for those loads that get heavier gradually. And if the Captain sees you in this situation, he will either expel you by saying that he is crazy, or he will order “he is a betrayer, he discredits our ship and ridicules us, put him in prison.” Also, you become a laughing-stock in front of everyone. For, through your conceit which shows weakness, and your pride which shows impotence and your pretence which shows abasement and riyâ in the eye of those who have careful consideration, you have made yourself a laughing-stock in the eyes of the people. Everyone is laughing at you." Whereupon that unfortunate man came to his senses. He put his load on the floor and sat on it. He said: "Ah! May Allah be pleased with you. I have been saved from the difficulty, prison and being a laughing-stock."
Thus, O man who does not tawakkul! You too come to your senses like that man and do tawakkul, so that you may be saved from begging before all universe, trembling before every event, being boastful and a laughing-stock, the misery in the âkhirah and the prison of the pressures of this world.
The Twenty-Third Word - Third Point
What is meant by دِين is either requital, that is, the day of requital for deeds of khayr and sharr, or of the haqiqahs of religion; that is, the day they will rise and be totally manifested, and the sphere of belief will prevail over the sphere of causes. For by relating causes to effects, Allah (‘Azza wa jalla) has deposited an order in the universe through His will, and obliged man through his nature, wahm, and imagination, to comply with the order and be bound to it. Moreover, He directed all things towards Himself and is far above the effect of the causes in His dominions (mulk). He charged man in belief and îmân, to comply with this sphere with his conscience and his rûh, and be bound to it. For in this world, the sphere of causes predominates over the sphere of belief, while in the next world the haqiqahs of aqâid will be manifested as supreme over the sphere of causes.
Know too that each of the two spheres has its appointed position and particular rules, so each should be given its due. Thus, the person who looks from the position of the causal world with his nature, wahm, and imagination, and the criteria of causes towards the sphere of belief is forced to be Mu'tazilite, while a person who looks from the position of belief and its criteria with his rûh and conscience towards the sphere of causes will end up displaying a lazy sort of trust and obstinate opposition to the will of the Orderer.
Signs of Miraculousness ( 26 )