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Bismillāh.
وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
…and my success (tawfīq) is not but through Allah. Upon Him, I have relied, and to Him, I return.
Sūrat al-Hūd, No 11, Āyat 98
In Sūrat Hūd, the Prophet Shu‘ayb (a), after calling his people to justice and sincere worship, declares: “And my success is not but through Allah.” This statement of his captures a fundamental reality of the believer’s life: the relationship between our free will and the ultimate will of the Divine.
What exactly is this tawfīq (often translated as success, guidance, or enablement), and how do we recognize its presence in our lives?
The Nature of Tawfīq and the Balance of Causes
When we observe the affairs of this world, we realize that every desired effect is dependent on a chain of specific causes. Some of these causes are entirely within the sphere of our free will—our intention, decision, and effort. For instance, if one wishes to perform Hajj (pilgrimage), they must acquire the necessary knowledge, make the firm decision, and begin the preparations. However, beyond our conscious effort, a vast array of other causes lies outside our control: health, safety, political stability, timely document processing, and so on. It is for this precise reason that an individual may prepare every necessary step for a goal, yet the outcome is thwarted or the objective is not met.
The term tawfīq, in the theological context, refers to the convergence of all necessary causes—both the ones within our control and the complex, hidden ones outside of it—by the arrangement of God, leading to a good and desired outcome. It is the divine enablement that aligns circumstances with effort, turning potential into realization.
Defining Tawfīq: The Interpretation of Imām al-Sādiq (a)
The reality of tawfīq is beautifully elaborated in the following tradition of Imām Ja’far al-Sādiq (a) who was asked about the meaning of this verse (11:88) and another verse about divine support (3:160). He provided a clear operational definition:
“When the servant performs that which Allah, Almighty and Glorious, has commanded him in the way of obedience, his action is an agreement (wafq) with the command of Allah, Almighty and Glorious, and the servant is therefore called ‘Muwaffaq’ (one given tawfīq). And if the servant intends to embark on some sin of Allah, but Allah, Blessed and Exalted, intervenes between him and that disobedience, so he abandons it, his abandonment of it is by the tawfīq of Allah, Exalted is His remembrance. And whenever [Allah] leaves him to that disobedience and does not intervene between him and it until he commits it, then He has forsaken him, and has not helped him, and has not given him tawfīq.” [al-Tawhīd, v. 1, p. 242]
The Imām’s words reveal that tawfīq is not just about achieving worldly or religious goals; it is the active divine assistance that guides one toward obedience and, crucially, protects one from sin. A lack of tawfīq is equated with being forsaken.
Recognizing the Presence of Divine Tawfīq
How can a believer know if a good action—or the abandonment of a sin—is truly enveloped by tawfīq and is therefore acceptable in the divine court? Sometimes, the apparent action is good, but its inner dimension is flawed, indicating the absence of this divine enablement. Two essential signs that confirm the presence of tawfīq are:
- Freedom from Spiritual Problems
A measure of tawfīq is the absence of ethical and spiritual flaws that can corrupt the intention. A seemingly good action can sometimes trigger spiritual ailments like arrogance, pride, or the desire to make others feel indebted for one’s good deed. These inner problems are a powerful indication that tawfīq was lacking. Imām ‘Alī (a) said: “Whoever is aided by tawfīq, perfects the action.” [Ghurar al-Hikam, no. 300] And elsewhere: “He is not given tawfīq who considers the repulsive to be beautiful.” [Ghurar al-Hikam, no. 104] - Spiritual Pleasure and Freshness
Another inner sign is the sense of profound satisfaction and spiritual freshness that accompanies sincere worship and good deeds. When God’s tawfīq is there, the individual feels an intrinsic joy and realizes that the action is accepted and carries divine pleasure. In one narration Imām ‘Alī (a) asked: “How can one enjoy worship who is not assisted by tawfīq?” [Ghurar al-Hikam, no. 566]
Prophet Shu‘ayb’s timeless declaration shifts our focus from simply achieving a goal to achieving it with spiritual integrity. We pray that our actions are enveloped by God’s tawfīq. By the grace of Muhammad and his pure family (s), we ask Allah to grant us not merely actions that are completed in form, but ones that are spiritually sound, ethically clean, and accompanied by the joy of His acceptance.
Sources: ‘Allāmah Muhammad Husayn Tabātabā’ī, Tafsīr al-Mīzān; Āyatullāh Muhammad Bāqir Tahrīrī, True Servitude and the Reality of Knowledge.
ALI 709: Islamic Anthropology – The Immaterial Soul
This course in Islamic Anthropology explores the profound nature of the human being. Students will examine the immaterial essence of the soul (nafs) through both rational and textual proofs. The class is devoted to understanding the soul’s unique reality, its journey toward purification and perfection, and its intrinsic connection to higher, immaterial realms of existence.
Eligibility: All Muslims are welcome to join this course.
Schedule: Six Wednesdays, on December 10 & 17, 2025 and January 7, 14, 21 & 28, 2026.
Timings: 6-7 pm (LA/Vancouver time); 9–10 pm (NY/Toronto time).
Instructor: Sh M Mahdi Kassamali
Fees: CAD $55.00
Registration: www.academyofislam.com/registrations/