Definition of Tawakkul:
Seyyid (may Allah have mercy on him) says in his "Tarifat": "Tawakkul (reliance upon God) is to cut off hope from what is in the hands of people and to trust in what is with Allah."[1]
Ibn ʿAjība (may Allah have mercy on him) defines it as follows: "Tawakkul is the qalb (the heart) trusting in Allah and not relying on anything other than Him, or, in all matters, attaching hope to Allah with knowledge, trusting and relying on His knowledge of everything. It is knowing that what is in Allah’s hand is more reliable than what is in your own hand."[2]
Some Sufis say: "Tawakkul is to be content with Allah’s knowledge concerning you, to sever the qalb’s attachment from anything other than Him, and to refer every matter to Allah."[3]
Abū Saʿīd al-Ḥarrāz (may Allah have mercy on him) said: "Tawakkul is to affirm Allah, to trust in Him, to rely on Him, to be content with Him as the guarantor in all things, to know that Allah is the guarantor in all matters, and to remove from the qalb all concerns about worldly affairs and provision."[4]
To have tawakkul in the Exalted Allah is to entrust and delegate matters to Him, to rely on Him in every circumstance, and to express that all movement and power come only from Him. As can be observed from the above and other definitions, tawakkul is a spiritual station of the qalb. Therefore, there is no contradiction between having faith in tawakkul in Allah and taking up means. The place of tawakkul is the qalb, while the place of means is the body. How could a believer abandon actions that Allah has commanded in many noble verses and that the Messenger of God (peace and blessings be upon him) has invited to in many hadiths?
A man came to the Messenger of God (peace and blessings be upon him) on his camel and asked: "O Messenger of God, should I let my camel go and have tawakkul?" The Messenger of God (peace and blessings be upon him) replied: "Tie it, and then have tawakkul."[5]
For this reason, the scholars considered abandoning means and avoiding work as false tawakkul, describing it as a laziness incompatible with the spirit of Islam. The Sufis supported this perspective to clarify the purification of thoughts, the rejection of doubts, and to explain that Sufism (taṣawwuf) is the true and correct understanding of Islam.
Qushayrī (may Allah have mercy on him) says: "The locus of tawakkul is the qalb. Acting outwardly (with deeds) does not prevent tawakkul after realizing that destiny is from Allah. If something becomes difficult, he knows it is by Allah’s decree; if something is facilitated, he knows it is by Allah’s easing."[6]
Imam al-Ghazālī (may Allah have mercy on him) says: "The ignorant have sometimes thought that abandoning earning, treatment, and submitting to dangerous situations are conditions for tawakkul. This is a mistake, for it is forbidden in the sharia (the sacred law). The sharia praises tawakkul and invites everyone to it. How could one attain tawakkul by considering it forbidden?"[7]
The Sufi path directed its seekers to a subtle spiritual perspective. In all deeds, it is obligatory to take up means without the qalb attaching to them.
Qāḍī ʿIyāḍ (may Allah have mercy on him) says: "Those among the Sufis who have attained ḥaqīqa (inner reality) have concluded that working when necessary is essential. However, for them, tawakkul is not valid if one’s qalb is attached to and content with the means. Taking up means is Allah’s sunnah (way) and wisdom. Relying on means neither brings benefit nor averts harm. Everything is from Allah."[8]
A. The Virtue and Effects of Tawakkul
Tawakkul is a result of iman (faith) and one of the fruits of maʿrifa (gnosis, experiential knowledge of God). The servant’s tawakkul is to the extent of his knowledge of Allah and His attributes. For the true possessor of tawakkul sees no agent other than Allah. (In reality, the absolute agent is He.)
Whoever has tawakkul in Allah is ennobled by Allah and is humbled only for Him. He trusts in Him and asks nothing from anyone else. It has been said: For a person who finds what he seeks with his Lord, it is unbecoming for a murīd (aspirant, disciple) to turn to others for anything. For this reason, Allah has linked tawakkul to iman, saying in al-Māʾida 5:23:
"If you should be believers, then put your trust in Allah!"
And again in Ibrāhīm 14:11:
"So upon Allah let the believers rely."
Whoever sincerely seeks refuge in Allah and truly has tawakkul in Him, Allah bestows His love upon him, suffices him against the hardships and trials, fills his qalb with richness and certainty, and adorns his outward with generosity and chastity. Allah says in Āl ʿImrān 3:159:
"Indeed, Allah loves those who rely [upon Him]."
And in al-Ṭalāq 65:3:
"And whoever relies upon Allah – then He is sufficient for him."
Especially in the face of hardships and trials, trusting in Allah revives tranquility and peace in the qalb.
It is narrated from Ibn ʿAbbās (may Allah be pleased with them): "Allah is sufficient for us, and He is the best disposer of affairs." This was said by Abraham (peace be upon him) when he was thrown into the fire. When it was said to Muhammad (peace and blessings be upon him) and his Companions (may Allah be pleased with them), "The people have gathered against you, so fear them!" they replied with strong iman:
"Hasbunallāhu wa niʿmal-wakīl"
"Allah is sufficient for us, and He is the best disposer of affairs."[9]
Truly, the one who has tawakkul in Allah is content with His decree, submits to His action, and his qalb is at peace with His judgment. Bishr al-Ḥāfī (may Allah have mercy on him) said: "One of you claims to have tawakkul while lying to Allah. If he truly had tawakkul, he would be content with whatever comes from Allah."[10]
The Messenger of God (peace and blessings be upon him) praised tawakkul, declaring its importance in life and its value in bringing peace to the nafs (the lower self), saying: "If you had tawakkul upon Allah as is His due, He would provide for you as He provides for the birds: they go out hungry in the morning and return full in the evening."[11]
This hadith points to tawakkul and shows that there is no obstacle to taking up means, as birds leave their nests, trusting and relying on their Lord to seek their provision. Thus, birds do not know worry or sorrow.
The Messenger of God (peace and blessings be upon him) called the Muslim community to tawakkul upon Allah in all circumstances. Especially, when a person leaves his house and says:
"Bismillāhi tawakkaltu ʿalā Allāh wa lā ḥawla wa lā quwwata illā billāh" (In the name of Allah, I place my trust in Allah, and there is no power nor strength except with Allah), an angel says to him: "You have been guided, your need has been met, and you have been protected." Satan withdraws from him. Satan says to another devil: "What can you do to one who has been guided, whose need has been met, and who has been protected?"[12]
B. The Levels of Tawakkul
People are on different levels in tawakkul. Like other maqām (spiritual stations) of the spiritual journey, tawakkul is traversed in stages. The believer rises through these levels according to his knowledge and maʿrifa.
For this reason, figures such as al-Ghazālī and Ibn ʿAjība (may Allah have mercy on them) have said that there are three levels of tawakkul:
The first: The lowest, which is to be with Allah as a compassionate, gentle, and kind agent and client.
The second: The intermediate, which is to be with Allah like a child who turns to no one but his mother.
The third: The highest, which is to be with Allah like a patient before a physician.
The difference between these stations: In the first, suspicion may arise in the mind; in the second, this does not occur, except occasionally in times of need, like a child turning to his mother. In the third, there is no suspicion or attachment, for the person is annihilated in his own nafs and awaits at every moment what Allah will do with him.[13]
Summary
Indeed, tawakkul is the greatest fruit of iman and maʿrifa. It is among the most important causes of happiness and tranquility. The Sufi path has well understood this reality, knowing that abandoning means and staying away from them is not tawakkul. Rather, tawakkul is to entrust one’s desires to Allah, to devote oneself to Him, to seek refuge in His management and wisdom, and for the qalb not to become attached to means. For means alone have no effect on what comes from Allah.
For this reason, the Sufi path has attained the highest levels of tawakkul. Their qalb finds tranquility only with Allah, trusts in Him, relies on Him, turns to Him, and seeks help only from Him. In reality, there is no agent other than Him. The absolute agent is only He.
With their bodies, they comply with Allah’s commands, adhere to His sharia, and follow the example of His Prophet and the noble Companions in taking up means.
(For taking up means is the sunnah of the prophets.)
Notes
- Tarifat-üs Seyyid Sharif, p.48
- Miraj-üt Tashawwuf, p.8
- Allama Muhammad bin Allan Siddiqi, Dalil al-Falihin li-Turuq Riyad al-Salihin, vol.2, p.2
- Tariq ila Allah by Abu Saʿid al-Harraz, p.56
- Tirmidhi, Kitab al-Sifat al-Qiyamah, classified as gharīb hadith
- Risala al-Qushayriyya, p.76
- Al-Arbaʿin fi Usul al-Din by al-Ghazali, p.246
- Dalil al-Falihin, vol.2, p.3
- Bukhari, Sahih, Kitab al-Tafsir, in the tafsir of Al ʿImran
- Risala al-Qushayriyya, p.76
- Tirmidhi, Kitab al-Zuhd, classified as hasan sahih hadith. Also al-Hakim, al-Mustadrak, vol.4, p.318, from Umar ibn al-Khattab (may Allah be pleased with him)
- Abu Dawud, Tirmidhi, and Nasa'i, Kitab al-Daʿwat, from Anas b. Malik (may Allah be pleased with him), Tirmidhi classified the hadith as sahih and gharīb
- Miraj-üt Tashawwuf, p.8
- Madarij al-Salikin by Ibn Qayyim, vol.2, p.136
- Miraj-ut Tashawwuf by Ibn ʿAjība, p.7
- Tarifat-üs Seyyid, p.76
- Dalil al-Falihin li-Turuq Riyad al-Salihin, vol.2, p.57
From the Erginli Dictionary
Valāmat al-mutawakkil; ḥiṣn al-tawakkul; iddikhār; mutawakkil; taṣarruf; takassub; tawakkul ahl al-khuṣūṣ; tawakkul khuṣūṣ al-khuṣūṣ
Tawakkul, in the matter of entrusting what is decreed, is to alert the qalb and rely solely on Allah, not trusting in one’s own strength and power. (Ādāb, 161)
The sign of the mutawakkil (one who practices tawakkul) is that even if telling the truth would harm him and lying would benefit him, he prefers truthfulness over lying. For one who has tawakkul in Allah should not fear anything else. Likewise, when commanding good and forbidding evil, he fears none but Allah. His hope in Allah is greater than any fear arising from the threats of creation. For the one who has tawakkul in Allah has removed from his qalb all fear, apprehension, and sorrow for anything other than Allah. Indeed, his fear (khawf) and hope (rajāʾ) are united in Allah. (Ādāb, 180)
Tawakkul is iman (faith) itself. For tawakkul is obligatory for every servant. Without tawakkul, there is no iman. Just as iman increases and decreases, so does tawakkul. People are at different levels regarding tawakkul. Certainty (yaqīn) is according to the degree of one’s iman. (Ādāb, 185)
Tawakkul, in servitude, is to remove the body from the equation and attach the qalb to rubūbiyya (divine lordship), and to be content with sufficiency. (Such people) are grateful when given, and if not given, they prefer to be patient by being content with their destiny.
When Dhu’l-Nūn was asked what tawakkul is, he replied: Tawakkul is to abandon the planning of the nafs and to divest oneself of one’s own strength and power.
Abū Bakr al-Warrāq said: Tawakkul is to reduce life to a single day and be free from worry about tomorrow.
When Ruwaym was asked about tawakkul, he replied: It is to trust in Allah’s promise.
When Sahl ʿAbdullah (al-Tustarī) was asked about tawakkul, he replied: It is for a person to surrender himself to the will of Allah Most High.
Tawakkul ahl al-khuṣūṣ, as Abū’l-ʿAbbās ʿAṭāʾ said: Whoever relies on Allah for the sake of something other than Allah, his tawakkul is not true unless he relies on Allah, by Allah, and for Allah, without attaching to means. (Lumaʿ, 78)
Tawakkul khuṣūṣ al-khuṣūṣ (the tawakkul of the elect of the elect): When Shiblī was asked about tawakkul, he replied: Tawakkul is to be as if you do not exist for Allah, and for Allah to always exist for you; that is, never to forget Him. (Lumaʿ, 79)
According to Sarī al-Saqaṭī, tawakkul is to divest oneself of one’s own strength and power.
Ibn Masrūk said: Tawakkul is to submit to the decree that manifests. Sahl (al-Tustarī) said: Tawakkul is the state of surrendering in the presence of Allah. ʿAbdullah al-Qurashī said: Tawakkul is to abandon all refuges other than Allah.
Junayd said: The reality of tawakkul is for the servant to be as he was before he existed before Allah, and for Allah to be as He was for the servant before He created him.
Abū Saʿīd al-Ḥarrāz said: The king has provided sustenance sufficient for his people, so they have no need for the station of tawakkul. For those in the station of purity, to rely on tawakkul in exchange for being guaranteed their sustenance is an ugly form of barter. As Shiblī said: Tawakkul is a beautiful payment. (Even if Allah did not guarantee sustenance, the gnostic should rely on and trust in Him.)
Sahl said: Every station except tawakkul has a face (front) and a back; every station increases, decreases, advances, or retreats. Tawakkul has a face but no back. By this, Sahl meant tawakkul of ināya (divine care), not tawakkul of sufficiency. This means not expecting any return for tawakkul. One of the Sufis also said: Tawakkul is a secret between the servant and Allah. (Taʿarruf, 72)
Tawakkul, in times of need, is to rely on another in one’s place. Know that when one trusts the one relied upon, his qalb is at peace and his nafs is tranquil. If he has no trust in anyone, neither his qalb nor his nafs will be at peace.
My brother, know that (in reality) everyone practices tawakkul. However, this tawakkul is often directed toward other than Allah. This is like children relying on their fathers for food, drink, clothing, and other needs. (Ikhwān, II, 68)
Having tawakkul in Allah makes the servant beloved to Him. Entrusting matters to Allah is part of His hudā (guidance). The servant only attains Allah’s riḍā (contentment with God's decree) by adhering to His hudā. (Kūt, II, 2)
The beginning of the station of tawakkul is to know the Wakīl (the Trustee, i.e., Allah). He is the Mighty and the Wise. He grants honor to whom He wills by His might, and withholds by His wisdom and decree. The servant should be elevated by His might and content with His decree. (Kūt, II, 3)
Firār al-tawakkul (fleeing from tawakkul) means abandoning the station of tranquility attained through tawakkul; that is, the servant practices tawakkul but does not see his own tawakkul. For Allah suffices him, grants him well-being, and protects him. He sees his tawakkul as the cause of his sufficiency, which leads him to flee from tawakkul and see the Wakīl. He practices tawakkul with pure tawhid (the oneness of God), constantly bearing witness, so that nothing remains between him and the Wakīl, not even the path of tawakkul itself. (Kūt, II, 5)
Taṣarruf and takassub (acquisition) do not harm those whose tawakkul is firm; they do not affect their station or cause any deficiency in their state. (Kūt, II, 15)
Tawakkul has two aspects: obligatory and virtuous (supererogatory). The obligatory aspect is based on iman: to submit to all decrees from the All-Powerful Allah and to believe that all are from His decree and destiny. The virtuous aspect arises from witnessing the Wakīl (Allah). This witnessing occurs in the station of maʿrifa. The servant in this station sees with the eye of certainty. Like the righteous servant mentioned in the Qur’an who said: "So plot against me all together and give me no respite." Then Allah gave him tremendous strength and made His might and power known to them. As if he were asked: "You are a weak human like us, where does this strength come from?" He replied: "I have tawakkul in Allah." (Kūt, II, 10)
Abū Yaʿqūb al-Sūsī, who attained a firm station in tawakkul, said: Tawakkul is on three levels: the common people, the elect, and the elect of the elect. Those who immerse themselves in the world of means and use knowledge to have tawakkul in Allah without attaining certainty are the common people. Those who abandon means and have tawakkul in Allah, thereby attaining certainty, are the elect. Those who, through certainty, truly divest themselves of means, then re-enter the means for the sake of others, are the elect of the elect. (Kūt, II, 16)
Iddikhār (saving, storing) done with sound tawakkul does not harm. If the one who saves does so for Allah and to spend in His way, his wealth is dedicated for Allah’s sake and not for the desires of the nafs. In this case, fulfilling Allah’s rights over his wealth does not diminish his station; on the contrary, it increases his rank. (Kūt, II, 19)
Sabr (patient endurance) is the first station in tawakkul. Sabr is to see the decree as a test. Shukr (gratitude) is higher, seeing tribulation as a blessing. Riḍā (contentment with God's decree) is higher than both and is the summit of tawakkul. Riḍā is the station of the muḥibbūn (those who love Allah) among the possessors of tawakkul. (Kūt, II, 35)
Tawakkul is the action of the qalb; tawhid is its statement. (Qushayrī, 7)
According to Abū Turāb al-Nakhshabī, tawakkul is to remove the body from servitude and attach the qalb to rubūbiyya, being content with sufficiency. (Such people) are grateful when given, and if not given, they are patient, content with their destiny. As Dhu’l-Nūn said: Tawakkul is to abandon the planning of the nafs and to divest oneself of one’s own strength and power. When the servant knows that Allah is aware of his state, he is strengthened in tawakkul. (Qushayrī, 83)
Tawakkul is a restless anxiety, and a tranquility without anxiety. It has been said: Tawakkul is to see abundance and scarcity as equal in one’s eyes. Ibn Masrūk said: Tawakkul is to submit to Allah’s decree and the flow of His judgments.
I heard Abū ʿAlī al-Daqqāq say: Tawakkul has three degrees: tawakkul, then taslīm (surrender), then tafwīḍ (delegation). The one who practices tawakkul trusts in Allah’s promise and attains tranquility. The one who surrenders is content with Allah’s knowledge of his state. The one who delegates is content with Allah’s judgment.
Tawakkul is the beginning, taslīm is the middle, and riḍā is the final state. (Qushayrī, 84)
When Ḥamdūn was asked, "What is tawakkul?" he replied: "Tawakkul is a degree. I have not yet attained that degree. How can one whose state of iman is not correct speak of tawakkul?" It has also been said: The mutawakkil is like a baby who knows nothing but his mother’s breast; the mutawakkil knows no one to turn to but Allah.
It has been said: Tawakkul is to trust in what is with Allah and to cut off hope from what is in the hands of people. It is also said: Tawakkul is for the qalb not to worry about how to seek provision.
When Ḥāris al-Muḥāsibī was asked whether greed could infiltrate tawakkul, he replied: Yes, by nature, the thought of greed may arise, but it does not harm tawakkul. In fact, it strengthens the resolve to remove greed and cut off hope from what is in the hands of people. (Qushayrī, 85)
Allah Most High has said: "If you believe, then have tawakkul in Allah." Tawakkul is to appoint the owner as the agent in all matters and to trust in his agency. This station is the most difficult for the common people, but the easiest for the elect. For the Truth has made Himself the agent in all matters, and the world has despaired of possessing even a particle of this agency.
This is the path followed by the common people and has three degrees: The first is tawakkul with seeking (provision). The nafs is occupied with means, intending to benefit people and to abandon claims.
The second degree is tawakkul with the fall of seeking. This is to strive to perfect tawakkul, to control the rebellion of the nafs, and to devote oneself to fulfilling obligations, while turning a blind eye to means.
The third degree is to struggle to rid oneself of the defect of tawakkul. This is to know that Allah’s sovereignty over things is a sovereign rule, and that He has no partner in this sovereignty, even by appointing an agent. Knowing that Allah alone is the sole owner of things is the essence of servitude.
Source: Zafer Erginli (ed.), Dictionary of Sufi Terms with Texts.