Some Sufi shaykhs have said that tawfīq (divine enabling) is when the servant, desiring to perform obedience, finds within himself the power to do so. In that ḥāl (spiritual state), when the servant obeys Allah, even more is bestowed upon him by Allah, and he becomes possessed of greater strength than he previously had. From then on, all subsequent states, all the servant’s movements and stillness, become the act and creation of Allah Most High. Thus, this power and strength that enables the servant’s obedience to Allah is called tawfīq. (Hujvīrī, 9)
The tawfīq that a person needs in every state is for his will and action to be in accordance with Allah’s decree (qaḍāʾ) and predestination (qadar). This tawfīq is suitable for use in both good and evil, but it has come to be understood in relation to goodness and felicity. (Mīzān, 88)
The rūḥ (the spirit) is the source of goodness, and the nafs (the lower self) is the source of evil. Intellect is the army of the rūḥ, and desire (hawā) is the army of the nafs. Tawfīq (divine enabling toward goodness) is the helper of the rūḥ, while khidhlān (the power to do evil) is the helper of the nafs. The domain of both armies is the qalb (the heart). (Adāb, 33)
To establish a matter with its own evidence is taḥqīq (verification); to establish it with another evidence is tadqīq (investigation); to express it with effective phrases is tarkīq (refinement); to observe the sciences of rhetoric (badīʿ and maʿānī) in its composition is tanmīq (embellishment); and to leave no room for objection in that matter is tawfīq. (Qawānīn, 61)