RIZQ - رزق
Literally: Food. Sustenance provided by Allah (‘Azza wa jalla). All the necessities of life.
If he practices frugality and contents with the necessary needs and restraints and restricts his needs with the necessary ones, through the mystery of 1 اِنَّ اللّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ and the explicit meaning of the âyah وَمَا مِنْ دَابَّةٍ فِى اْلاَرْضِ اِلاَّ عَلَى اللّٰهِ رِزْقُهَا2 , he will find enough rizq to live, in a way he did not expect. Because the âyah undertakes it. Yes, there are two sorts of rizq:
One is the true rizq that he will live with it. This rizq is undertaken by Ar-Rabb through the decree of this âyah. So long as the misuse of man’s will does not interfere, he can find this necessary rizq under any circumstances. He will not be obliged to sacrifice his religion, honour or dignity.
The second is the metaphorical rizq that unnecessary needs become necessary ones due to misuse, he becomes addicted to them through the calamity of custom and tradition and cannot abandon them. Thus, since this rizq is not undertaken by Ar-Rabb, obtaining this rizq, especially at this time, is very expensive. He takes this inauspicious good without barakah by sacrificing his honour and accepting abasement first of all and sometimes falling into the state of beggary in a ma’nawî manner to a degree of kissing the feet of the vile people and sometimes sacrificing the sacred matters of religion, which are the nûr of his eternal life.
Also, at this time of poverty and necessity, the sorrow that the people of conscience receive from the sorrow of the hungry and needy by means of compassion towards fellow-human beings — if he has a conscience — makes bitter the pleasure received from the money he earned in a haram way. At such a strange time, for doubtful goods,3 it is necessary to suffice at the degree of necessity (dharûrah)4 . Because, through the mystery of اِنَّ الضَّرُورَةَ تُقَدَّرُ بِقَدْرِهَا5 , one can take from haram goods just enough to get him out of the state of dharûrah; he cannot take more. Yes, an obliged man cannot eat haram meat until he gets full; he rather can eat enough not to die. Also, it cannot be eaten much with perfect pleasure in the presence of a hundred hungry people.
The Nineteenth Flash
the feeling of anxiety about the future is present in everyone. When one becomes intensely anxious, he realizes that he does not have a certain proof in his hand to reach the future he is anxious about. Also, a future, which is brief and undertaken in respect of rizq, is not worthy of such intense anxiety. He turns his face away from it and turns toward a true and long future beyond the grave which has not been undertaken for the ghâfil.
The Ninth Letter
“وَاْلآجَالُ الْمُعَيَّنَةُ وَاْلاَرْزَاقُ الْمُقَنَّنَةُ . That is: For such an important hikmah, the appointed time for the end of one's life and rizq that have been imagined as undefined and unknown to an exterior look, but under the veil of indefiniteness, the appointed time for the end of living being's life is determined and designated on the page of appointed events by Allah in the notebook of pre-eternal Ilahî qadhâ and qadar; it is neither brought forward nor delayed. And, there are infinite evidences that the rizq of every being with rûh is also appointed and specified and written on the tablets of qadhâ and qadar. For example, the occurrence of death for a huge tree and leaving behind its seed, which is its rûh of a sort, to perform duties in its place through an ‘Alîm Who is Hafîdh’s law with hikmah; the coming of the milk, which is the rizq of an infant, from the breast, and its emergence between blood and excrement, and flowing into their mouths pure and clean without mess; reject decisively the possibility of chance and shows decisively that they occur through the compassionate law of a Rahîm Al-‘Alîm Who is Razzâq. You may make an analogy with these two small examples for all living creatures and beings with rûhs.
That is to say, in haqiqah, both the appointed time for the end of one's life is defined and decreed, and the rizq has been registered in the notebook of appointed events through a distinguishment, which appropriates everybody individually. But for an extremely important hikmah, behind the veil of the ghayb, both the appointed time for the end of one's life and rizq seem undefined, unknown and apparently bound to coincidence. If the appointed time for the end of one's life had been defined like the setting of the sun, in absolute ghaflah, half of life would be perished by not working for the âkhirah, and in the second half of life, the calamity in the appointed time for the end of one's life through a terrifying fear in taking one more step towards the gallows of death would increase a hundredfold. Due to this mystery, the calamities one suffers and even the qiyâmah, which is the world's appointed time for the end of its life, have mercifully been left in the veil of the ghayb. As for rizq, since after life itself is the greatest treasure of ni’mahs, and the richest source of shukr and hamd, and the most comprehensive mine of ‘ubûdiyyah, du'â and entreaty, it has apparently been shown undefined and bound to coincidence. In order that the door of seeking rizq through the shafâ’ah of seeking refuge at the Court of Al-Karîm Who is Razzâq, and entreaty and beseeching and hamd and shukr every time is not closed. Otherwise, if it had been defined, its essence would have been altogether changed. The doors of thankful, grateful du'âs and entreaties, indeed of submissively ‘ubûdiyyah, would have been closed.” The Fifteenth Ray-Second Station-7th,8th Evidences
Second Subtle Point
The Second of the Twenty-Second Subtle Point
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ مَا اُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا اُرِيدُ اَنْ يُطْعِمُونِ اِنَّ اللّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ6
Since the apparent meaning of this Noble âyah that is explained by many tafsirs does not demonstrate the elevated miraculous expression of the Qur'an, they have been occupying my mind for a long time. We shall now explain briefly three aspects of their extremely beautiful and exalted meanings, which proceed from the faydh of the Qur'an.
The First: To honour and ennoble His Rasûl, Janâb-i Haqq sometimes attributes certain states to Himself, which may pertain to His Rasûl. Here also, the âyah, "I created you for ‘ibâdah; not to give Me rizq and feed me," in this meaning: "My Rasûl does not want a wage, recompense, or reward, or to be fed in return for his duty of Prophethood and service of the tablîgh of ‘ubûdiyyah" should refer to Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm being given food and rizq. Otherwise, it would be the informing of something self-evidently known, and it is not appropriate to balâghat7 of the Qur'an's miraculousness.
The Second Aspect: Since man is excessively addicted to rizq so he may not find an excuse through supposing the pretext of working for rizq is an obstacle for ‘ubûdiyyah, the noble âyah says that: "You were created for ‘ubûdiyyah. The result of your creation is ‘ubûdiyyah. Working for rizq is a sort of ‘ubûdiyyah, in the point of being a command by Allah. You were not created to procure rizq for your nafs and your families and animals who are my creatures, that rizq which I have undertaken,, so to say you were not created to produce the rizq and feeding that belong to Me. For Ar-Razzâq is Me. I provide the rizq of my ‘abds and to those who are your dependents. So do not abandon ‘ubûdiyyah by making it an excuse!"
If the meaning is not this, it will be a sort of making known something that is already known, for the impossibility of feeding and giving rizq to Janâb-i Haqq is self-evident and known. It is an established rule in ‘Ilm of Balâghat that if the meaning of a word is known and evident, that meaning is not intended, but a meaning necessitated by it and dependent on its intention. For example, if you say to someone: "You are a hâfidh," is a sort of making something known which is already known. That means, the intended meaning is this: "I know that you are a hâfidh." You are informing him because he did not know that you knew.
Thus, as a consequence of this rule, the meaning of the âyah, which is alluded by the prohibition of Janâb-i Haqq being fed and given rizq is this: "You were not created in order to produce rizq for My creatures, which are Mine and whose rizq I have guaranteed. Rather, your fundamental duty is ‘ubûdiyyah. It is also a sort of ‘ibâdah to strive for rizq in accordance with My commands.
The Third Aspect: Since in Surah al-Ikhlas, the apparent meaning of لَمْ يَلِدْ وَ لَمْ يُولَدْ 8 is known and evident, a meaning is intended which is necessitated by the meaning. That is, as Janâb-i Haqq decrees in meaning, in an extremely known and evident manner, لَمْ يَلِدْ وَ لَمْ يُولَدْ9 : "Those who have a mother and children cannot be Ilahs," and with the intention of negating the ulûhiyyah of Hazrat ‘Îsâ (as), and ‘Uzayr (as), and the malâikah, and stars, and other ma’bûds which are not haqq, and in meaning "pre-eternal and post-eternal," in exactly the same way, in our example too, the âyah, which has the meaning of: "Things which receive rizq and are being fed cannot be Ilah or ma’bûd" and "Ar-Razzâq Zuljalal Who is your Ma’bûd, does not want rizq for Himself and you were not created to feed Him", means the beings, those who are in need of rizq and are fed are not worthy of ma’bûdiyyah. The Twenty-Eighth Flash
1 (Surely it is Allah Who is Ar-Razzâq, the Lord of Power, Al-Matîn.)
2 (There is no moving creature on earth whose rizq is not provided by Allah.)
3 (Doubtful goods: The goods which its being halal is doubtful or questionable.) Tr.
5 (The duration of the dharûrah is restricted to the duration of its cause.)
6 (I have not created jinns and mankind except to perform ‘ibâdah to me. I seek no rizq from them, nor do I ask that they should feed Me. Surely it is Allah Who is Razzâq, the owner of Power, Who is Matîn.)
7 (Balaghât denotes fullness and accuracy in the expression of thoughts by speech, being eloquent in speech and writing. The part of eloquence which consists of a selection of the words used as accurately, fully and gracefully to represent the meaning intended, but without any figures of speech. It consists, as a science of two parts, the signification of terms and grammar, and figurative language is its complement.) (Tr.)
8 (He begets not, nor is He begotten)
9 (He begets not, nor is He begotten)