(He said): Greed and desire arise from tamaʿ (covetousness). The foundation of the nafs (the lower self) is built upon the principle of tamaʿ. Regarding the world, tamaʿ is to cling to the means of seeking more than the worldly possessions one already has. As for the Hereafter, tamaʿ is to nurture greed and desire for acts pertaining to the Hereafter, and to grasp at the means to seek even more in this regard.
tāmmāt 1003 (Regarding the causes and all the calamities of tamaʿ) he said: Excessive desire and greed, the excitement of wanting. Whichever of these draws tamaʿ, it acts accordingly, gathers its means, and turns towards obtaining what it necessitates. (Ādāb, 65)
The opposite of tafwīḍ (entrusting one's affairs to God) is tamaʿ. Tamaʿ manifests in two ways: The first is in the form of rajāʾ (hope). For example, you desire something that is either safe or, with an exception, dangerous. This is praiseworthy and not blameworthy... The second is the blameworthy tamaʿ. This is the tamaʿ of which the Prophet (peace and blessings be upon him) said: "Beware of tamaʿ, for it is perpetual poverty." It has been said: The ruin and corruption of religion is tamaʿ, and its sign is warāʿ (scrupulous piety). Our shaykh says: The tamaʿ that warrants blame is in two things: First, when the qalb (the heart) remains unmoved in the face of a dubious benefit; second, when one desires something that is dangerous in terms of its ruling.
Know that this desire corresponds to nothing other than tafwīḍ. (Minhāj, 51)
It has been said: Tamaʿ has a root (origin) and a branch. Its root is heedlessness; its branch is ostentation, showing off, affectation, and loving to speak of one's status and position among people. (Ghunya, II, 199)
(See also tafwīḍ-taslīm)