The Explanations and the Message

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Raaziq-Razzaaq- Kareem- Hameed- Fattah Rahman-Raheem- Arhamor Rahimeen- Wadood- Rauf- Lateef- Hafee’

The word “Rizq” is the origin of the words “Raziq” and “Razzaq”, it means to forgive always or on special occasions whether it is in the world, or related to the hereafter or spiritual. Some times share and fate are also termed as “Rizq”.

Some say that ‘Rizq” is the reward given to the recipient according to the situation and his needs so that he can continue to survive. This is the stage where “Rizq” means, obligation, reward, a gift, part or fate and is separated from the glory of charity. (1) “Rizq” in Farsi means the daily sustenance. It should be noted that the true sustenance is that which is attained through permissible (halaal) methods and that which is gained through impressible methods (Haraam) is the ill gotten gain.

We learn from this discussion that sustenance comes after the original creation and is connected with the preservation and longevity of life. Some people think that the actual existence and preservation of mankind is through sustenance. Misbah of Kafa’mi states God being sustainer means that He has created sustenance and also those who will eat that sustenance. This is a symbolic reference with a cast meaning.

In the verses mentioned above God is termed as the “Best of the Sustainers” for the following reasons:

 Firstly, whatever he bestows is His own while the others give whatever is transferred to them and from them.

 Secondly, He gives everything, worldly gifts, spiritual grace, in the world and in the hereafter; overtly and covertly, manifest and hidden whether the receiver is aware of unaware. His gifts are not limited but the gifts of all others are limited.

 Thirdly, He bestows His grace according to the needs of the people because He is aware of their requirements both hidden and manifest. Others cannot give in the same manner.

Fourthly He is the sustainer whose bounty of sustenance is never decreased because He is the owner of all treasures. The others have limited means. Verse 21 of Surah Hijr says, “There is a not a thing but its treasures are with us.”

Fifthly, He bestows His gifts on all friends and foes. It is because of His kindness and beneficence that every person is enjoying his sustenance.

Sixthly, He does not wait for somebody to be grateful to Him for the sustenance because He is the ultimate Bestower, above all needs but others who give have various desires.

His sustenance is so vast that it begins from the drop of semen in the mother’s womb and is present throughout the pregnancy. After birth it takes the form of the mother’s milk and her love as a mother that she bestows and this never ends but with death. Who is there that can give sustenance in this manner? This is why it is said that He is the best of the sustainers. The traditions of the Ahlulbait explain the verse 8 of Surah Takathur that says, “Then you shall be questioned that day about the bounties (you enjoyed).”

It says, “God is the too elevated to ask about water and food. This is His gift on His servants. There fore it will not be questioned.(2) The thing that will be asked about is the true believe and among them is the Wilayah of Ahlulbait. Thus God being the best of sustainers is clearly understood for He does not even question about the sustenance (food) that He bestows on us.

Why has God been called “Razzaq” and why is He invoked as “the unchallengeable authority”? This of course is a hyperbole that points to the variety of sustenance that He bestows on all. These terms therefore, are not true for anyone but God. We have already learnt that no other is the sustainer even though he is called as such for he does not own anything that he can give. He can only be an intermediary in the transfer of God’s sustenance.

The word “Miteen” means “firm” or “fixed” and originates from the word “Matan”.

“Matan” is that powerful muscle that constricts the spine from both sides and this is how the back of man is strengthened capable of lifting heavy weights. It is in this manner that it is used for strength and authority.

Attributing it to God means that no matter were we are He is capable of reaching us His sustenance and He needs nothing. This teaches mankind not to indulge in sin regarding his sustenance but to try and achieve it through lawful means.

The origin of the word “kareem” is Karam”. According to Maqayis-ol-Loghata it means gentility and personal and social respect. So the rain water is called “Kareem” and beneficial and the earth is called “Mokarama”

Raghib says that if it is attached to humans then it means those good deeds that a person does. If it is an attribute then it mean the manifest rewards and when it is used for God then the commentators have given many interpretations; some say that the word refers to that forgiver whose every deed is a grace and He asks for nothing in return.

Some say that “Kareem” is he who gives umpteen rewards for a little good deed.

Others say that “kareem” is he who gives what he is responsible and then gives more. But none of these assumptions have any proof. Since God’s beneficence is glorious and complete therefore these interpretations may be included in it.

Some say that “Kareem’ is he whose bounty never exhausts and this is a notable point for this has come in the Qura’n in a different manner in verse 4 of Surah Anfal that says, “A graceful sustenance”

In verse 31 of Surah Yusuf it is used to describe the angels and says, “This is but a noble angel”

In verse 116 of Surah Muminun it is used to described the Arsh and says, “Lord of the throne of Grace”

In verse 77 of Surah Waqiyah it is used to describe the Qura’n and says, “This is indeed a most honorable Qura’n”

The origin of Hameed is Hamd which means glorification and opposite it is condemnation. Here Hameed too is “mahmood” a praise for it praises God and God is worthy of praise in all manner.

God is praised because His existence is unique and unparalleled and He is praised through His names and attributes. His praise is connected to His great deeds and He is praised because all gifts, boons and sustenance revert to Him whether they are material or spiritual; He bestows upon all.

The late Kafa’mi in Misbah says, “Hameed is one whose deeds are always the same and praise worthy whether it be in times of happiness or hardship.(3)

In Nihaya Ibn Athir says, “Hameed is an attribute of God who is praise worthy in every sense.” He adds, “The meaning of “Hamd” and “Shukr” are similar while the former is common because we praise because of Himself and also for His boons and bounties while the word “Shukr” is only for the bounties and not because of attributes.

Anyway it is clear that the meaning of “Hamd” is vast and includes both his being and his deeds.

What is worthy noting is that the word Hameed has been used 16 times in the Qura’n and often with the word ‘Ghani” This is because those who are “Ghani” are often vain and do unwarranted deeds. But from God despite His being “Ghani” only the most honorable deeds are registered. He is full of beauty and perfection and has no deficiency and this is why He is praise worthy in each and every sense.

The origin of Fattaah is ‘Fath’. Raghib in Mafuradat and Ibn Faris in Maqayis-ol-Loghata say that Fath means to open that which is closed whether it be a door or the solution to a different problem. This is why success is explained through Fath because this success is the same as in war. The decision or decree too is called Fath because it solves difficult issues.

It takes on a vast meaning when it is used for God; it will then include the opening of a closed door, the solving of material and spiritual problems and the judgment based on true justice.

Kafa’mi in Misbah says, “Fattah is one who judges accurately between people, opens the doors of beneficence and opens all orders through His graciousness.

The effect of this attribute of God is very clear. Any one who believes God to be the judge will always believe that it is only God who can solve the problems and easily open the doors that are closed. Such a person will never be perturbed in hardships and he will never be hopeless. He will believe, expect and pray for success from God.(4)

The point to note is that has been used only once in the Qura’n and that too with the word “Aleem” and their connection is very evident because knowledge is a must to deflect hardships and solve complex issues. He who can solve all the problems must have the requisite knowledge for all of them. O mankind if you desire to solve your problems and that of others then you should acquire that much knowledge.

It is possible that the word “Khairol Fatiheen” used in verse 89 of Surah A’raf and says:

“Lord decide between us and our people with truth; you are the best of all who judge”

This refers to this meaning in the sense that the deeds of those who do not have the requisite knowledge are not always viable. The best judge will be the one who has the knowledge of everything and whose knowledge is greater than every one else’s.

 


 

1. Mafuradat Raghib, Maqayis-ol-Loghata-Tahqiq fil Kalimati Qura’n.
2. These are hadiths in one example:- (a) Abu Khalid Al Kabli says: “I went to Abu Jafar and he invited me to lunch and I ate what was purer and more delicacies. After the meal he said, “O Abu Khalid how did you find the food?” I said, “May I be sacrificed on you, what I ate was purer and cleaner.” Then I asked about the verses in the Qura’n (Takathur-8 “Then shall y you be questioned that Day about the joy (you indulged in) Abu Jafar said, “You will be asked about the thing that is rightfully yours.” (b) Imam Jafar Sadiq said about the same verse” By God that food and drink is the love of us Ahlulbait.” Tafsir Burhan vol.4 Page 512 Hadith 4 to 13.
3. Misbahol Kafa’mi page 327
4. Misbah Kafa’mi page 321

 

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