Everything depends upon the Divine will. The Divine will, however, depends upon nothing.
Poetic Translation
All things rely upon the will (mashīʾa) of the Lord
The will (mashīʾa) never relies upon things, ever
Explanation
All existents, by virtue of their relationship having occurred in pre-eternity, are dependent upon the Divine will; thus, nothing can be conceived in the world outside the sphere of the Divine will. Likewise, the appearance and occurrence of anything not related to the Divine will cannot be imagined.
Since the cause of everything is the Divine will, if one were to suppose that there is a cause upon which the Divine will itself depends, this would entail that the Divine will of the Exalted Truth (Cenâb-ı Hak) is in need of or dependent upon something other than itself, which would necessitate attributing deficiency to Him—an impossibility. The purpose of this wisdom, as with previous topics, is to clarify that supplication (dua) and righteous deeds cannot serve as effective causes for divine mercy or pre-eternal grace. For it is impossible for the Divine will (murād) to be contrary to the samadāni will (the will of the Self-Sufficient One). Furthermore, once it is affirmed that the sole support and effective cause of all existents is the Divine will, it becomes clear that supplication and righteous deeds have no effect upon the will of Allah.
Indeed, if supplication and deeds had an effect, it would mean that the Divine will depended upon them, and that there would be deficiency in the One of perfect completeness, the Exalted Truth (Cenâb-ı Hak). Therefore, what is required of the sālik (traveler) on the path of God (Hudā) is to adhere to the pre-eternal decrees, to pass beyond causes and deeds, and, after abandoning planning and personal choice, to remain attached to the gate of servanthood and poverty. This is the etiquette of tawhid (the oneness of God), and the requirement of the secret of tafrīd (affirmation of divine uniqueness). On this matter, the following words of truth by Abū Bakr al-Wāsiṭī are pearls to be worn on the ear of the gnostic’s intellect: “The Exalted Truth (Cenâb-ı Hak) is not distant from the poor due to their poverty, nor from the rich due to their wealth. Since worldly aims have no value in the sight of Allah, they are neither a means to union nor to separation. If you were to sacrifice both this world and the next (dunyā and ʿuqbā) on the path of God (Hudā), He would not, by that, admit you to the sanctuary of oneness (ahadiyya); nor, if you possessed all of this world and the next, would He, for that reason, exclude you from the gate of divinity. Nearness to the Exalted Truth (Cenâb-ı Hak) is nearness without means, and distance is distance without cause. As Allah the Exalted says in the Wise Qur’an: ‘And he for whom Allah has not granted light—for him there is no light.’ (al-Nūr 24:40). The following is also among his wise sayings:
‘Since all people are being employed within the sphere of the Divine will and lordly power, in reality, no one either opposes or agrees with the Exalted Truth (Cenâb-ı Hak). When it is Allah the Exalted who turns night and day, and disposes of hearts and perceptions, how can opposition or agreement between the Real (al-Ḥaqq) and creation (khalq) even be conceived?’