Dictionary / Arabic - Turkish Terminology



Being the giver of rizq to all creatures, which is appropriate to them. The attribute, the title and the haqiqah, which arise from the Name Ar-Razzâq.


“Like one struck points to the striker, and a finely fashioned work of art necessitates the artist, and an offspring requires a parent, and an under surface demands a top surface, and so on... like all these relative qualities known as relative matters which are not absolute and cannot exist without each other, imkân, which is apparent in particulars in the universe as well as in it as a whole, points to wujûb1 . And the state of being acted upon which is to be seen in all of them point to an act, and the createdness apparent in all of them point to khâliqiyyah, and the multiplicity and composition to be seen in all demand wahdah. And wujûb, an act, khâliqiyyah, and wahdah clearly and necessarily require one who is not contingent, acted upon, numerous, compounded, and created, but bears the attributes of being wâjib, an agent (fâ’il), one (wâhid), and a creator. In which case, all contingency, states of being acted up|on, createdness, multiplicity and composition testify to Al-Wâjib Al-Wujûd, Al-Fa’âl limâ yurîd2 , Al-Khâliq of All Things, Al-Wâhid Al-Ahad.

In Short: Just as wujûb is apparent from imkân, the act from the state of being acted upon, and wahdah from multiplicity, and the existence of the former indicate the latter with certainty, in the same way, qualities like createdness and having all their needs provided for, which are to be seen in beings, clearly point to the existence of shuûn like sâni’iyyah and razzâqiyyah. In turn, the existence of these attributes points necessarily and self-evidently to the existence of a Khallâq and a Razzâq As-Sâni Ar-Rahîm. That is to say, with the language of the hundreds of attributes of this sort which they bear, every being testifies to hundreds of Al-Wâjib Al-Wujûd's Asmâ Al-Husnâ. If this testimony is not admitted, it becomes necessary to deny all the attributes of this sort pertaining to beings...” The Words (709-710 )


The Fourth haqiqah which is the Thirty-Third degree:

The Haqiqah of Rahîmiyyah and Razzâqiyyah

That is, the haqiqah of giving rizq, which is material and ma’nawî and pertains to the stomach, of all animate beings, especially those who possess rûh, especially the impotent, the weak and the young, over the whole face of the earth, in it and in its air and in its seas, compassionately, which is made from dry and simple soil, from solid, bone-like dry pieces of wood, and especially the most delicate form of rizq that appears between blood and urine, and thousands of kilos of foods which are made from a single seed like a bone, on time, in an orderly form, neither forgetting nor confusing any of them, in front of our eyes by a ghayb hand.

Yes, as the âyah اِنَّ اللّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ 3   especially appropriates and confines the sustenance and provision to Janâb-i Haqq, and the âyah وَمَا مِنْ دَابَّةٍ فِى اْلاَرْضِ اِلاَّ عَلَى اللّٰهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُبِينٍ 4 undertakes the rizq of every men and animal and includes it under the Rabbânî guarantee; and through observably giving sustenance by guaranteed action to the weak, impotent, powerless and unfortunate creatures those unable to provide rizq, from unexpected places, indeed from the ghayb or even out of nothing, for example to the insects in the ocean bed from nothing, and to the all young from unexpected places, and to all animals every spring, in fact, merely from the ghayb, the âyah وَكَاَيِّنْ مِنْ دَابَّةٍ لاَ تَحْمِلُ رِزْقَهَا اَللّٰهُ يَرْزُقُهَا وَاِيَّاكُمْ وَ هُوَ السَّمِيعُ الْعَلِيمُ5   proves and proclaims even to the people who perform ‘ibâdah to causes that, it is He Who gives under the veil of causes. So many âyahs of the Qur'an and infinite pieces of the evidence of creation unanimously demonstrate that each animate being is sustained by the Rahîmiyyah of the single Razzâq Zuljalâl.

Since they are powerless and have no will, and while they remain in their place through tawakkul, a sort of rizq of the trees, which they requested, running to them and the flowing of sustenance for infant to their mouths from wondrous small pumps and its ceasing due to the bestowing of a little power and will to the infant; the giving to the especially human infant the compassion of their mothers as a helper clearly prove that halal rizq is not mutually proportional to will and power, rather, it comes in relation to weakness and impotence, which result in tawakkul.

As the power, will and sharpness of intelligence, which incite greed that is mostly the cause of lost, drive certain great learned men to a sort of beggary; the weakness of the unintelligent, crude and common man in a manner of tawakkul making them reach richness; and كَمْ عَالِمٍ عَالِمٍ اَعْيَتْ مَذَاهِبُهُ وَ جَاهِلٍ جَاهِلٍ تَلْقَاهُ مَرْزُوقًا 6 becoming a proverb, establish that halal rizq is not won and not made found by one’s power and will, but rather is given by a mercy that finds one’s working and striving acceptable and is bestowed from a compassion that pities one’s need. But, rizq is of two kinds:

The First is haqîqî and fitrî rizq for life and living which is under the guarantee of Ar-Rabb. It is indeed so arranged that this fitrî rizq, is stored in the body in the form of fat and remainder and ensures life for at least twenty days without eating anything. That is to say, those who apparently die of hunger before the twenty-thirty days and before concluding the fitrî rizq stored up in their body, die not from a lack of rizq, but a disease arising from a bad habit and the abandonment of custom.

The Second sort of rizq: The metaphorical and artificial rizq, which becomes dharûrah due to addiction through habit, wastefulness and misuse. This sort is not under the guarantee of Ar-Rabb, but dependant on His bestowal. Sometimes He gives, sometimes He does not give.

With respect to this second rizq, happy is he who knows that halal endeavour with frugality and contentment, which are the source of happiness and pleasure, is a sort of ‘ibâdah and a du'â by action for rizq and he accepts the bestowal gratefully and thankfully, and happily passes his life.

Wretched is he who abandons halal endeavour through prodigality and greed, which are the source of wretchedness, loss and sorrow, knocks on every door, passes his life lazily, oppressively and in a manner of complaining, and indeed he kills it.

Just as the stomach demands rizq, so too the subtle faculties and feelings of man like heart, rûh, mind (aql), eye, ear and mouth, also demand their rizq from Ar-Razzâq Who is Rahîm and gratefully receive it. The rizq of those, which are appropriated to them and make them glad and pleased, are bestowed from the treasury of rahmah to each separately. Indeed, Ar-Razzâq Who is Rahîm, in order to give to those a more extensive rizq, has created each of those subtle faculties like the eye and ear, heart, imagination and mind as a key to His treasury of rahmah. For example, like the eye is a key to the treasury containing precious jewels such as the beauty and jamâl on the face of the universe, so too the others (each of them) become the key of an ‘âlam and benefit through îmân.” The Seventh Ray-2nd Chapter-3th Stopping-Place

1 Imkân is defined as: Contingent beings. The entire creation. The existence of them and non-existence of them have the same possibility. Whatever exists other than Al-Wâjib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd chooses the existence of them, through His will and Irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities with hikmah, and beneficial organs from amongst the infinite possibilities.

“Contingent beings (imkân) are equal in respect of being and non-being, there must be [a Necessary Being] who has chosen this.” Signs of Miraculousness (163)

“in the terminology of ‘Ilm al-Kalâm, contingency (imkân) is the equality on the two sides (Al-imkân musawî ad-darafayn). That is, if there is not a cause, things which are not necessary (wâjib) and unattainable but contingent and the attainment of which are possible are equal in regard to existence and non-existence, there is no difference. Few or many, big or small are the same in regard to this contingency (imkân) and equality.

Thus, creatures are contingent, and since within the sphere of contingency (imkân) their existence and non-existence are equal, it is as easy for the boundless pre-eternal qoudrah of Al-Wâjib Al-Wujûd to give existence to a single contingent being as it is to give all contingent beings existence, He clothes everything in an appropriate existence, spoils the balance of non-existence. And when the being's duties are completed, He takes off its garment of external existence and sends it apparently to non-existence, but in fact, sends it to a ma’nawî existence within the sphere of ‘Ilm.” The Rays ( 625 )

Wujûb is defined as: The totality of the Ilahî essence, Shuûn, Attributes and Names.

2 (the One Who acts as He wills)

3 (Allah is Ar-Razzâq, the firm possessor of strength)

4 (There is no moving thing on earth but depends on Allah for its rizq; He knows its resting-place and storage-place; all are in a kitâb mubîn.)

5 (The beasts do not carry their rizq; Allah gives rizq to them and you, and He is Sami’, ‘Alîm)

6 (How many ‘âlim has striven in vain, and how many an ignoramus gained rich rizq)

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