Rizq farqli ravishda mulkdorlikdan ajralib turadi, chunki rizq ato [‘atā’] hisoblanadi; shu sababli “razaqa” fe’li “berdi [a’tā]” ma’nosini anglatadi. Mulkdorlik esa Shariat ruxsat bergan vositalardan biri orqali biror narsaga egalik qilishdir, bunda mol-mulkka egalik qilish mumkin bo‘ladi. Rizq halol [halāl] yoki harom [harām] bo‘lishi mumkin; bularning barchasi rizq deb ataladi. Shuning uchun qimorbozning boshqasidan qimor o‘yinida yutib olgan puli ham rizqdir, chunki bu Alloh har bir kishiga pul topiladigan turli holatlardan biriga kirishganida beradigan moldir.

Rizq is different to ownership because rizq is a gift [‘atā’]; thus the verb ‘razaqa’ means ‘to give [a’tā]’. As for ownership it is to possess something through any of the mediums permitted by the Sharī’ah whereby wealth can be possessed. Rizq can be lawful [halāl] or unlawful [harām]; all of it is termed rizq. So the money won by a gambler from another in a gambling match is rizq, because it is money that Allah  gives to each person when he pursues any of the situations in which money is obtained.

Odamlar orasida keng tarqalgan qarash shundaki, ular o'zlarini o'zlari rizqlantiradilar, va ular rizqning sababi sifatida mol-dunyo yoki foyda, ya'ni pul topilayotgan sharoitlarni ko'radilar, garchi tillari bilan Ar-Razzoq [rizq beruvchi] Alloh ekanini aytsalar ham. Ular o'z mehnati va harakati orqali belgilangan ish haqi oladigan xodim o'zini o'zi rizqlantiruvchi deb hisoblaydi, va u o'z ish haqini oshirish uchun barcha kuch-g'ayratini sarflaganida yoki turli yo'llarni sinab ko'rganida, bu ko'payishga o'zi sabab bo'lganini ko'radilar. Savdogarni, u savdo-sotiq mehnati natijasida foyda topadi, o'z ro'zg'orini o'zi topuvchi deb biladilar, shifokorni esa, kasallarni davolaydi, o'z ro'zini o'zi topmoqda deb hisoblaydilar. Shu tariqa, ular har bir kishi pul topadigan kasb bilan shug'ullanadi, deb ko'radilar. Demak, shu odam o'zini o'zi rizqlantiradi. Shunday qilib, bu odamlar uchun rizqning sabablari sezilarli va ko'rinadigan narsalar bo'lib, ular mol-dunyo topilishiga olib keladigan sharoitlardir va bu sharoitlarga o'zini bag'ishlagan kishi, rizq kimga berilishidan qat'i nazar, o'sha boylikka erishadi. Odamlar bu qarashga kelishlari sababi shundaki, ular rizq keladigan hol-sharoitlarning haqiqatini anglamaydilar. Sabab bilan sharoitni ajrata olmaganliklari uchun ularni sabab deb biladilar. Haqiqat shundaki, rizq keladigan bu vositalar aslida rizq olinadigan sharoitlardir, rizqning sababi emas. Agar ular rizqning haqiqiy sabablari bo'lganida, ular rizqni yaratishda hech qachon muvaffaqiyatsizlikka uchramasligi kerak edi, lekin ular muvaffaqiyatsizlikka uchrashini aniq ko'rish mumkin. Bu sharoitlar mavjud bo'lishi mumkin, lekin ulardan hech qanday rizq chiqmaydi, va rizq bunday sharoitlar umuman bo'lmasdan ham olinishi mumkin. Agar bu sharoitlar sabab bo'lganida, natija, ya'ni rizq, albatta yuz berardi. Rizq aniq natija emas, u faqat sharoitlar mavjud bo‘lganda keladi yoki ular mavjud bo‘lsa ham rizq amalga oshmasligi mumkin. Bu shuni ko‘rsatadiki, ular sabablar emas, balki rizq olinadigan sharoitlardir. Xodim butun oy davomida ishlashi mumkin, ammo oldingi qarzni to‘lash, o‘zi ta’minlashga majbur bo‘lgan kishilarga pul sarflash yoki soliqlarni to‘lash sababli kutilgan daromaddan mahrum bo‘lishi mumkin. Bu holda rizqni keltiradigan sharoit, ya’ni xodimning mehnati mavjud edi, ammo rizq olinmadi, chunki u maoshini olmadi. Quddusdagi uyida biror kishi bo‘lishi mumkin, unga pochtachi Amerikadagi falon qarindoshi vafot etgani, uni yagona merosxo‘r qoldirgani va butun boyligi uning qo‘liga o‘tishi kerakligi haqida xabar olib keladi. Shunda u mulkni o‘zi yoki tan olingan vakil orqali egallashi kerak. Bu rizq unga kelgan, u esa buni hatto bilmagan. Yoki uyining bir devori qulab, u yerda yashirilgan pulni topadi va uni oladi. Agar insonlarga bog‘liq bo‘lgan bu sharoitlar haqiqatan rizqning sababi bo‘lganida, ular hech qachon muvaffaqiyatsiz bo‘lmas edi va faqat ular mavjud bo‘lganda rizq olinardi. Ular ko‘pincha muvaffaqiyatsiz bo‘lishi ravshan, bu esa ularning sharoitlar ekanini, sabablar emasligini ko‘rsatadi. Hech qanda ko‘rinadigan sababsiz rizq olingan holatlar sanoqsiz: ovqat va safar bilan bog‘liq holatlar, boshqa kishi uchun tayyorlangan ovqatni qoldirish va boshqa shunga o‘xshash voqealar. Bular shuni ko‘rsatadiki, rizq odatda olinadigan sharoitlar rizqning sharoitlaridir, sabablari emas.

A view which prevails amongst people is that they are the ones who provide for themselves, and they consider the circumstances in which they earn wealth - that is, money or profit - as the cause of their provision [rizq] even if they say by their tongues that the Razzāq [the one who provides/sustains] is Allah . They think that the employee, who takes home a set wage through his hard work and effort, is the one who provides for himself, and when he exerts every effort or tries through various means to supplement his wage, they see that he was the one who procured this increase. They think that the tradesman, who makes profit as a result of his trade endeavours, is the one who provided for his own sustenance, and the doctor, who treats the ill, is making his own living. In this manner, they see that each person pursues an occupation from which he earns money. He is the one who provides for himself. Thus the causes of provision, for these people, are perceptible and tangible, and they are the circumstances which lead to the procurement of wealth, and the person who commits himself to these circumstances, he is the one who will earn this wealth whether he himself or someone else is the receipient of the provision. People have come to hold this view because they do not grasp the reality of the circumstances [hālāt] from which their provision come. They take them to be the cause because of their inability to differentiate between the cause and the circumstance. The fact is that these means from which the provision comes, are actually circumstances in which the rizq is obtained and not a cause of the rizq. If they were the true causes of rizq then they should not fail at all in producing that rizq, but it can clearly be seen that they do fail. These circumstances may well exist but no provision comes out of it, and rizq may be obtained without such circumstances existing at all. If these circumstances were the cause then the result, namely, rizq, would definitely occur. Since the rizq is not a definite result - it only comes when the circumstances exist or the rizq might fail to materialise despite their presence - this indicates that they are not the causes but only the circumstances under which the rizq is obtained. An employee may work for a whole month but he is prevented from his (expected) income due to the settling of a previous debt, or spending money on those whose maintenance he is obliged to provide for, or by paying taxes. In this case, the circumstance which brings the provision, namely, the employee’s work, was present but the rizq was not obtained since he did not get his wages. There may be someone in his house in al-Quds, to whom the postman brings the news that so-and-so relative of his in America has died, leaving him as the sole inheritor, and that all of his wealth will pass into his hands so he should gain possession of it himself or through a recognised agent. This rizq came to him and he did not even know it was coming. Or a side of his house might collapse and he finds money hidden there, so he takes it. If the circumstances, which derive from human beings, are indeed the cause of rizq then they would not fail; and no rizq would be procured except when these circumstances are present. It is quite apparent that they do fail, which indicates that they are conditions and not causes. The incidents in which rizq has been obtained without any apparent cause are innumerable; incidents of food and travel, and leaving prepared food for another one; and other incidents which indicate that the circumstances in which rizq is usually obtained are, circumstances of (obtaining) rizq and not its causes.

Bundan tashqari, rizq olinadigan sharoitlar mavjud bo‘lganda ularni rizqning sabablari deb hisoblash, shuningdek, shu sharoitlarga kirishgan kishini rizq keltirilishiga vosita deb hisoblash mumkin emas, chunki bu ma’nosi qat’iy va sanadi qat’iy bo‘lgan Qur’on matniga zid keladi. Ma’nosi qat’iy va sanadi qat’iy bo‘lgan matnga zid kelgan har qanday narsa esa, shubhasiz, qat’iy matnni qabul qilish va boshqa barcha fikrlarni rad etib, yagona (to‘g‘ri) fikrni olish majburiyatini yuklaydi. Chunki qat’iy dalil bilan isbotlangan har bir narsa Allohdandir, uni qabul qilish va boshqalarini rad etish kerak. Shuning uchun musulmon taslim bo‘lishi kerak bo‘lgan haqiqat shuki, rizq Allohdandir, insonlardan emas.

Furthermore, it is not possible to consider the circumstances in which the rizq is procured, when they are present, as causes of rizq, nor to consider the person who engages in these circumstances as being the medium by which the rizq was brought because that contradicts the text of the Qur’ān which is definite in meaning and authenticity. When anything contradicts a text which is definite in meaning and authenticity, one is duty bound to adopt the definite text without any hesitation whatsoever, and all other opinions are rejected for the one (correct) opinion. Since anything that is proven from definitive evidence, it comes from Allah  and one is obliged to adopt it and reject the others. Therefore, the truth to which the Muslim should submit is that the rizq is from Allah  and not from human beings.

Ko‘plab oyatlar aniq ko‘rsatadiki — ularni turlicha talqin qilib bo‘lmaydi — rizq faqat Allohdandir, insonlardan emas. Aynan shu narsa bizga ishonch hosil qildiradi: rizq kelishi uchun ko‘riladigan uslublar va vositalar faqat rizq kelishiga sabab bo‘ladigan holatlardir. Shunday qilib, Alloh aytadi:

There are many ayāt which clearly show - and they are not open to interpretation - that rizq is from Allah  only and not from human beings. This is what makes us absolutely certain that what we see from the styles and means by which the rizq comes, that they are only circumstances which occur so that the rizq may come. Thus, Allah  says,

Bulardan tashqari ham shunday ko'plab oyatlar bor. Ular ma'no va sahihligi jihatidan aniq bo'lib, faqat bitta ma'noni ifodalaydi, bu ma'no ta'vilga muhtoj emas: rizq faqat Allohdan, va faqat Alloh rizq beruvchidir [al-Razzoq]. Demak, rizq faqat Allohning qo'lidadir.

Apart from these there are many such ayāt. They are definite in meaning and authenticity and carry only one meaning which is not open to interpretation, namely, that rizq is from Allah  alone, and that Allah  alone is the one who provides sustenance [al-Razzāq]. Thus rizq is in the hands of Allah  alone.

Biroq, Alloh {O'z bandalariga amallarni bajarishni buyurgan} va ularga rizqni topish sabablarini tanlash qobiliyati berilgan. Bandalar o'z tanlovlariga ko'ra rizq keladigan barcha sabablarni izlashlari kerak. Ammo bu sabablar rizqning sababi emas, bandalar ham bu rizqni vujudga keltiruvchi emaslar, bu oyatlarning matnida aniq bayon etilgan. Aksincha, rizqni bu sabablar orqali bergan zot Allohdir, rizq halol bo'ladimi yoki haram, Alloh uni farz qilganmi, man etganmi yoki ruxsat berganmi, va rizq hosil bo'ladimi yoki yo'qmi, bundan qat'i nazar. Shunga qaramay, Islom musulmon uchun rizq olish sabablarini izlashning qanday ruxsat etilgan yoki man etilgan bo'lishini aniqlab bergan. Shunday qilib, u mulkka egalik qilish vositalarini belgilagan, rizqning sabablarini emas, va mulkka egalikni shu vositalar bilan cheklagan. Hech bir musulmonga qonuniy yo'l bilan bo'lmagan holda biron-bir rizqqa egalik qilish ruxsat etilmaydi, chunki faqat shugina halol rizqdir, bunga zid kelgan narsa esa haramdir, garchi rizq — halol bo'lsin yoki haram — Allohdan bo'lsa ham.

However, Allah  has ordered His servants to undertake actions and they have been given the ability to choose to pursue the circumstances in which the rizq is procured. They are the ones who should pursue, in accordance with their choice, all of the circumstances in which the rizq comes. However, these circumstances are not the cause of rizq nor are the servants the ones who bring forth this rizq, as clearly stated in the text of the ayāt. Rather, Allah  is the one who gives them their provision in these circumstances irrespective of whether the rizq is halāl or harām, whether Allah  has obliged, forbade or permitted it, and irrespective of whether the rizq resulted or not. Nonetheless Islam has clarified the manner in which it is allowed or not allowed for the Muslim to pursue the circumstances in which rizq is obtained. Thus, it clarified the means of ownership and not the causes of rizq, and restricted ownership to these means. It is not permitted for any Muslim to possess any provisions except through a legal means because only this is the lawful rizq and anything which go against it is harām; even though the rizq - whether halāl or harām - is from Allah .

Yana bir masala qoladi, ya'ni insonning rizqi — u egalik qilayotgan hamma narsami yoki faqat undan foydalangan narsasimi? Javob shuki, Qur'on oyatlari insonning rizqi u egalik qilgan narsalarning hammasidan iborat ekanini ko'rsatadi, ulardan foydalangan-foydalanmaganidan qat'i nazar. Alloh taolo shunday deydi:

Bu oyatlar "rizq" so'zini insonga tegishli bo'lgan har bir narsa uchun ishlatishda aniq-ravshandir, u undan foyda oladimi yoki olmaydimi, farqi yo'q. Rizq faqat undan foyda olinadigan narsa bilan cheklanmagan, chunki oyatlar umumiy, ularning ma'nolari ham umumiydir. Birov sizning molingizni o'g'rilik, zo'rlik bilan tortib olish yoki xiyonat orqali olganda, uning sizning rizqingizni olganini demaslik kerak. Aksincha, u o'zining rizqini sizdan olgan, deyish kerak. Shunday qilib, inson boylikka ega bo'lganda, u o'z rizqini olgan bo'ladi. Boylik undan olinganda, bu uniki emas, balki boylikka egalik qilgan kishi uning rizqini undan olgan bo'ladi. Hech kim birovning rizqini olmaydi, aksincha, inson o'z rizqini boshqadan oladi.

These verses are clear in their use of the noun ‘rizq’ for everything that a person owns, whether he derives benefit from it or not. Rizq has not been specified to only that from which benefit is derived exclusively, because the ayāt are general and their indications are general. It should not be said when someone takes your money from you, whether through stealing, forced appropriation or embezzlement, that he has taken your rizq from you. Rather it should be said that he took his rizq from you. So when a human being acquires wealth he has taken his rizq. When the wealth is taken from him, it is not his that is taken; rather the one who acquires the wealth has taken his rizq from him. No one takes the rizq of someone else; rather the person takes his own rizq from someone else.