I heard that Abū ʿAlī Daqqāq said: "Tawakkul (reliance upon God) has three degrees: tawakkul, then taslīm (surrender), then tafwīḍ (consignment to God). The one who practices tawakkul attains tranquility by trusting in Allah's promise. The one who practices taslīm is content with Allah's knowledge of his state. The one who possesses tafwīḍ is pleased with Allah's decree."
Tawakkul is the beginning, taslīm is the middle, and riḍā (contentment with God's decree) is the final spiritual state. (Qushayrī, 84)
To be freed from four obstacles, four things are needed: tawakkul regarding provision, tafwīḍ (consignment) to Allah in times of danger, sabr (patient endurance) in times of calamity and affliction, and riḍā when divine decree manifests. (Minhāj, 4)
Concerning the meaning of tafwīḍ, one of our shaykhs, may Allah be pleased with them, said: "Tafwīḍ is to relinquish the right of choice in dangerous matters to the One who manages the affairs of creation, the sovereign disposer of the universe, the One besides whom there is no god." Shaykh Abū Muḥammad Sijzī's definition is as follows: "It is to relinquish the right of choice in dangerous matters to the Muḫtār (the One who chooses), so that He may choose what is best for you."
Shaykh Abū ʿUmar, may Allah have mercy on him, said: "It is to abandon greed. Greed is to desire something that is dangerous in terms of judgment. These are the views of the shaykhs."
As for our view: tafwīḍ is to ask Allah to protect you in matters where you are not sure whether there is danger or not. The opposite of tafwīḍ is ṭamaʿ (greed). Ṭamaʿ manifests in two ways. The first is in the form of hope: for example, you desire something that is either safe or dangerous with an exception. This is praiseworthy and not blameworthy.
The second is blameworthy greed. This is the ṭamaʿ of which the Prophet (peace and blessings be upon him) said: "Beware of greed, for it is persistent poverty." It has been said: The ruin and corruption of religion is greed, and its sign is scrupulousness (warāʿ).
Our shaykh says: Blameworthy greed is found in two things: first, when the qalb (the heart) remains unmoved in the face of a doubtful benefit; second, when one desires something that is dangerous in terms of judgment. Know that this desire corresponds to something other than tafwīḍ. (Minhāj, 51)
Tafwīḍ only occurs in matters whose goodness or evil is uncertain. According to our shaykh, may Allah be pleased with him, this is the preferable of two opinions. For otherwise, you would not be able to practice tafwīḍ. (Minhāj, 52)
tafwīḍ–taslīm 1041
Consider two fundamental points regarding tafwīḍ. The first is this: you know that it is not proper for anyone to have the right of choice concerning affairs except the one who knows all aspects of them—their outward and inward, their state and consequences. No one would wish to choose corruption and destruction when good and beneficial things are present. Do you not see that if you told a Bedouin, a villager, or a shepherd, "Examine these dirhams and distinguish between those of high and low value," they would not be able to do so? If you asked many people in the street who are not money-changers, it would also be difficult for them. In that ḥāl (spiritual state), you must be certain that only a money-changer who knows gold, silver, and their secrets and qualities can distinguish them. Likewise, only Allah, who possesses comprehensive knowledge of all aspects of affairs throughout life, can do so. Thus, no one but Allah, the One without partner, has the right to plan and choose.
The second fundamental point is this: If a man were to say to you, "I know all your affairs better than you do, and I can manage the measures needed in your affairs better. Entrust all your affairs to me." And you, being occupied with your own work, would accept his support. What would you say? Suppose this man is the most knowledgeable, wise, powerful, merciful, God-conscious, trustworthy, and loyal person of the time. Would you not consider this a windfall, the greatest blessing? Would you not shower him with the greatest favors, thank him abundantly, and praise him in the best manner? If, in a matter whose outcome you do not know, he made a choice on your behalf, you would not be angry with him; rather, you would approve of him. You would be at ease with his management, knowing that he would only choose what is good for you and look upon you with favor, regardless of how the matter you entrusted to him turned out or how he guaranteed your affairs!
Therefore, entrust your affairs to none other than Allah, the Lord of the worlds. For He manages everything from the heavens to the earth, knows more than every knower, is more powerful than every possessor of power, is the most merciful, and is richer than every wealthy one. His subtle knowledge and beauty are beyond what your knowledge can reach or your understanding can grasp.