Our Rizq


"There is no living creature on earth, but its Rizq (sustenance) is the responsibility of Allah." (Qur'aan)

"Numerous are the animals which do not carry their rizq on their backs. Allah feeds them and you." (Qur'aan)

Rasulullah (sallallahu alayhi wasallam) said: "Rizq is sealed, and the harees (greedy one) is deprived." (That is, no matter what he does, he will not gain more than his predetermined amount of wealth.)

It is a belief which is an integral constituent of the validity of Imaan that Allah Ta'ala is the Sole Raaziq (Provider of all man's needs). While this is a fardh (compulsory) belief of every Muslim, or it should be so, this Aqeedah (Belief) is confined to lip service. Verbally Muslims say that Allah Ta'ala is The Raaziq, but their practical life betrays the kufr inside their heart. While the belief of Allah's Razzaaqiyat (Provi-dence) is on the tongue, it finds no place in the hearts of most Muslims.


Bereft of life and spirit, our belief in Allah's Razzaaqiyat is the same as the belief of non-Muslims. This becomes manifest whenever there is a clash between the demands of the Shariah and the dictates of the lowly nafs. The haraam avenues for the acquisition of rizq appear easy, tempting and lucrative. On the contrary, the halaal route seems arduous and unpromising. At the juncture of this conflict does it become apparent that the doctrine of Allah's Razzaaqiyat is not in the heart. There is no yaqeen in the belief which is verbally professed by Muslims.

In view of this belief not existing in the hearts, Muslims resort to a plethora of baseless interpretations to justify the haraam avenue and means which they adopt for the acquisition of their Rizq. If there is life and spirit in our Aqeedah, we shall know exactly what course to take in the event of conflict. When a Muslim truly believes in the Aqeedah pertaining to Rizq as stated in the Qur'aan and Hadith, he will not be lost in a quandary when a conflict between the opposite forces develop. He will know exactly which course of action to adopt.

When there are two conflicting avenues for the acquisition of Rizq, the one easy, but haraam, while the other one is difficult but halaal, the Muslim will select the correct option only if there is yaqeen in his belief in Allah's Razzaaqiyat.


The Hadith, "Rizq is sealed.", has a literal meaning. Rizq is quantitively sealed. There is no scope for increase nor decrease. The quantitive amount decreed by Allah Ta'ala for every soul long before its appearance on earth remains static. Neither sin and transgression will reduce the quantitive amount, nor will obedience and virtue increase it. The quantitive amount of wealth is not dependent on intelligence, business acumen, ability, inability, piety, impiety, etc. The 'increase' and 'decrease' pertaining to Rizq relate to barkat (blessing), not to the static quantitive amount.

If for example, Allah Ta'ala has ordained that Zaid will earn R10 million in his lifetime, nothing will increase or decrease it. Zaid is notified by the Shariah of his sealed Rizq which he has to acquire. He is informed of two ways of acquiring his Rizq – a halaal way and a haraam way. He is told that if he adopts the halaal way, there will be barkat, thawaab and Allah's Pleasure. His rand/dollar will procure more and last longer. On the other hand, if he employs the haraam method, his R10 million will be deprived of barkat. He invites Allah's Wrath, and instead of thawaab, there will be athaab. His rand/dollar will be deprived of blessings.


Allah Ta'ala has created this world as the arena for the conflict between Haqq and Baatil, vice and virtue. He has created Shaitaan and an inherently evil nafs within us. These evil forces have a role to play in the Divine Scheme of creation. Allah Ta'ala created us in this world of sin and misery, and placed in our hands a Lamp of Guidance, the Deen, with which we have to pilot our way through the innumerable obstacles and dangers along our sojourn back Home to Jannat from whence the journey initiated with our noble Ancestors, Hadhrat Aadam (alayhis salaam) and Hadhrat Hawwaa (alayhas salaam).

Instead of constantly polishing this Lamp and utilizing it correctly to manoeuvre our way across this earthly wilderness of danger, we extinguish it with sin, transgression, and worse – with baseless interpretation to justify our sin and evil. When there develops a conflict between the opposite forces, for example, in the sphere of Rizq acquisition, Muslims invariably extinguish the Lamp and adopt the haraam way with the licences of permissibility offered by the ulama-e-soo'. Thus, we find, riba being halaalized and licences of permissibility granted to the myriad of riba banking institutions which are painted with Islamic hues to mislead and con ignorant and unwary Muslims. Even such Muslims who are fully aware of the wrong and corruption of these avenues of Rizq acquisition adopt the way of the masses of Bani Israael who accepted the haraam methods and ways of acquisition despite their hearts testifying to the evil and hurmat of such ways and means. Hence, Allah Ta'ala, severely reprimanding such people says in the Qur'aan Majeed: "They take their Ulama and their Mashaaikh as gods besides Allah…" Their holy and learned men would fabricate for them permissibilities by way of baseless interpretation. They would halaalize riba, carrion, zina, liquor, and haraam ways of Rizq acquisition. This is the exact malady in which the Ulama, Mashaaikh and Awaamun Naas (general public) of this Ummah are entrapped in today.


It is vital for success in both worlds to understand that all halaal institutions, ways and means will incumbently be beset with difficulties and hardships. Conscious pursuit of only Halaal for the Sake of Allah Ta'ala is logically unpalatable to the nafs. It is all part of the worldly test for which we have been despatched to earth and commanded to submit to. Rasulullah (sallallahu alayhi wasallam) said: "The Fire (of Jahannum) is adorned with delights while Jannat is veiled with difficulties and hardships." He also said: "This dunya is a prison for the Mu'min and a paradise for the kaafir."

Thus, difficulties, hardships – trials and tribulations – are necessary corollaries in the process of Halaal acquisition of Rizq. The Mu'min is therefore required to simply shrug off and reject any act, method or institution which is in conflict with the Shariah. It does not behove the Mu'min whose focus is on the Aakhirah to seek an interpretation to water down or to circumscribe or to overcome an ordinance of the Shariah. It is imperative that he understands that regardless of what he does, he will not be able to increase his Rizq even one cent, and regardless of what he does not do, his Rizq will not decrease by one cent. Rizq is predetermined, predestined and sealed.


The fluctuations in Rizq will be in the sphere of barkat (blessing) and thawaab which will increase and decrease depending on a variety of factors related to our lives, and not only to the way of Rizq acquisition. A man's way of Rizq acquisition may be perfectly lawful. But he may be disobedient to his parents or he may have severed a family tie with a relative, or he may be involved in some other act of transgression, or he may not be fulfilling the rights (huqooq) of the wealth, or perhaps he commits bid'ah or his tongue may be abusive, etc., etc. All these factors have a role in the acquisition of barkat or in being deprived thereof.

The Deeni life of a Muslim is not compartmentalized. All parts of the Deen are cogs in a Machine. If one cog/part malfunctions, the effect permeates the entire Machine. For gaining maximum barakat in Rizq, it is necessary to implement the whole of the Shariah and the Sunnah.

When a Muslim adopts a haraam way of Rizq acquisition he betrays his lack of belief in the Razzaaqiyat of Allah Azza Wa Jal. It is because of his disbelief in the assurance given by Rasulullah (sallallahu alayhi wasallam) and the Qur'aan regarding Rizq that he feels that he would be deprived of wealth if he refrains from adopting the prevailing haraam ways and means of pursuing money. This disbelief prompts him to deal in riba, stolen goods, to commit fraud, deception and generally accept all the baatil systems and institutions of the kuffaar for earning wealth. But, due to his disbelief, he fails to understand that despite all the haraam ways and means he will not obtain what Allah Ta'ala has not decreed for him.


Dispossession in different ways of already possessed wealth is evidence for the reality of pre-ordained quantitive wealth. Calamities such as robberies, major illness costing huge sums, heavy losses, fines by the authorities, taxes, accidents and numerous other ways of financial losses which dispossess a man of the wealth in his possession indicate that such wealth was not decreed in his Taqdeer to remain with him for his benefit in this world and the Hereafter. For some reason Allah Ta'ala gave him temporary possession. For example, he chose a haraam way of earning which brought him substantial wealth. The man deceived by shaitaan believes that he has earned all the wealth because he had hated the haraam method.

Meanwhile, Allah Ta'ala allowed him temporary possession so that the love for the haraam money settles in his heart. Allah Ta'ala then afflicts him with a calamity which dispossesses him of the ill-gotten gain. The deprived man now suffers mental agony and depression in consequence of the loss of the object of his love – the haraam wealth. This agony is part of the punishment in store for him. Thus, haraam wealth is a temporary gain of which he will be soon deprived without the opportunity of benefiting from it. Only the amount ordained in his Taqdeer will remain with him.

Muslims should understand and believe in the Razzaaqiyat of Allah Ta'ala. Only the ordained amount will remain with them for their benefit. When the understanding dawns that Rizq is sealed, the Muslim will then not bat an eyelid to reject any Rizq acquisition proposal which conflicts with the Shariah.


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