Favor and trial. There is no fifth among these.
In each of these four, Allah has a right over you by the ruling of His rubūbiyya (lordship), and you have a right of ʿubūdiyya (servitude) towards Him. In obedience, His right over you is that you witness the goodness that comes to you from Him. In the matter of māʿṣiyyat (sin), His right is that you perform tawba (repentance) for the sins you have committed. In the matter of trial, His right is that you show sabr (patient endurance) in the face of afflictions. In the matter of favor, His right is that you show shukr (gratitude) for it. Understanding these lifts all these burdens from you. When you realize that obedience is directed toward you and entails mercy and goodness, you must exercise sabr in performing them.
When you know that persisting in sin and committing sin require punishment even in this dunyā (world), and that it extinguishes the light of iman (faith) in this world, this becomes a reason for you to abandon it. When you know that the fruit of sabr will return to you and its blessing will reach you, you hasten toward it and trust in it. If you know that shukr, as per the verse, "If you are grateful, I will surely increase you" (al-Ibrāhīm 14:7), is guaranteed by Allah to bring increase, this causes you to be constantly grateful. (Tanwīr, 6)
Action is the movement of the body, the qalb (heart), and the mind. If action conforms to the sharia (the sacred law), it is called ṭāʿa (obedience); if it is contrary, it is called māʿṣiyyat (sin). For this reason, there is consensus that the outward aspects of the sharia, the inward aspects of the tariqa (Sufi path), and the secrets of ḥaqīqa (inner reality) are all necessary for the rectification of the self. (Riḥla, 132)
māsik-mamsūk-i bih/mamsūk-i li'ajlih: Iyānat — Ula
Māsik (the one who clings), mamsūk (the one who is held), and mamsūk-i li'ajlih (the one who is held for a reason) are spiritual pillars. This is the reality of the insan al-kāmil (the perfected human). As stated in the hadith qudsi: "If not for you, I would not have created the worlds." (ʿAjlūnī, II, 164)
Abū Ṭālib al-Makkī says in his work Kūt al-qulūb: "The spheres revolve by the breaths of the sons of Adam."
Shaykh Muhyiddin (Ibn ʿArabī) also says in the introduction to his book Nushat al-ḥaqq: "Praise be to Allah, who made the sign of the dominion of the insan al-kāmil (perfected human) the distinguishing mark, and who, to honor and exalt him, causes the spheres to revolve by his breaths." All these statements point to the meaning we have mentioned... (Kāshānī, 75; Jāmiʿ, 95)
The person who possesses this station (the one who has it) knows that all types of existent things, with their various wills and at their various levels, are the forms of the actions of creation (of creation). These forms are, in reality, related to the creation of the insan al-kāmil, who constitutes the very purpose of creation (in reality), and are called matla'/muttala'.
They are the rulings of Allah's unique and original will. Everything other than the human being is a secondary object of will. What is understood from the various wills we have mentioned is that they are all rulings of the original will. The number of human stations is as many as the number of levels of existents. The differences in some aspects of dignity and kamāl (perfection) are the reason for the differences among the levels of existents. Understand this! This is a comprehensive reminder. (Jāmiʿ, 95)
matla'/muttala' (see also): Matlaʿ is to contemplate the world of existence (ʿālam al-kawn) and to be the one who contemplates the Real (al-Ḥaqq) directly. (Iṣṭilāḥ, 540)
Matlaʿ is to witness, during the recitation of the verses (āyāt) of the Speech (kalām) of Allah, the Speaker who manifests with the attribute that is the source of this kalām. As Imām Jaʿfar Muḥammad al-Ṣādiq said: "Allah manifests to His servants through His speech, but they do not see." One day, while in prayer, he collapsed. When asked about this state, he said: "I kept repeating the verse until I heard it from the One who spoke it."
Jaʿfar al-Ṣādiq's great shaykh and interpreter in his time, Shihāb al-Dīn Suhrawardī, said: "By Allah, the station of matlaʿ is more universal than Allah's calling out to Mūsā (peace be upon him) from behind the tree, 'Indeed, I am Allah.'" This station is the station of witnessing the Real (al-Ḥaqq) manifesting with His attribute in everything that manifests. In the Prophetic hadith it is stated: "There is no verse but that it has an outward and an inward aspect. Every letter has a limit, and every limit has a matlaʿ/muttalaʿ." (Haythamī, VII, 152) In this way, they have assigned matlaʿ to a particular station. (Kāshānī, 86; Jāmiʿ, 98)