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**Article Three**
Concerning sustenance, it is declared that reliance upon Allah the Exalted is important and necessary.
O esteemed one! Know that the friends of Allah have said: Reliance upon Allah the Exalted in matters of sustenance and other needs is obligatory and essential for everyone due to these two reasons. [243/a]
Firstly, it is for servitude and contentment with Allah – to detach oneself from everything wholeheartedly. For he who does not rely upon Allah becomes distanced from worship and tranquility while striving to earn a livelihood and fulfill his needs. This preoccupation either engages the bodily organs (the outward aspect) or the heart (the inner aspect). Preoccupation through the bodily organs occurs as it does with most who seek sustenance, namely through trade, manual labor, and earning through service. This preoccupation is either of the outward or inward aspect. Outward preoccupation occurs in those seeking sustenance through commerce, manual work, and service. [371] Inward preoccupation (the inner aspect) occurs like ascetics whose hearts are attached to the world, through the desires of the self, the thinking of the heart, and the necessary preparations of the intellect. However, worship and contentment are only attained by detaching oneself from the desires of the body and with the awareness of being in Allah’s presence (detachment of the body and elevation of the soul). Detachment from the desires of the body and purification of the heart from harmful things is only granted to those who possess reliance.
The weak soul, whose heart is attached to the world, remains perpetually confused and hesitant, trapped between tribulation and hardship, like cattle confined to a pen and chickens imprisoned in a coop, awaiting their daily rations from their owner. Unable to escape this turmoil of suspicion, they spend their lives in that spiritual torment, distancing themselves from fulfilling sacred duties and having their aspirations cut short. They are deprived of reaching holy tasks such as knowledge and gnosis.
The worshiper with firm reliance purifies his heart from all attachments and makes perfect reliance his capital for felicity. Thus, he purifies his heart from anything besides Allah and attains freedom, acquiring the state of worship and contentment. As a result, he is successful in attaining precious things such as knowledge and gnosis, which are considered noble endeavors. As it is stated in a hadith:
“Whoever desires not to be needy for people should place more value on and trust in the sustenance that is in Allah’s powerful hand than what is in his own hand, so he may attain wealth.” [372]
A perfect person among the learned ones said: “Those who rely upon Allah with sincerity, even kings and rulers become needy to them. How can one be needy to another when His Lord is the Exalted and Praiseworthy? Allah has guaranteed sustenance for His servants, and He has made reliance obligatory on everyone.”
When asked a person of reliance, "From where do you obtain your livelihood?" he replied, “Not from a specific place. For if I obtained my livelihood from a specific place, it would have been exhausted by now,” reciting the verse: “The treasures of the earth and the heavens are all Allah’s.” (Hypocrites 63/7).
Again, when asked a person of reliance, "How do you traverse these deserts without provisions for your mount and food?" he replied: “My sustenance consists of four things: Firstly, I see the two worlds as Allah's domain. Secondly, I see all people as Allah’s servants and creatures. Thirdly, I see all sustenance and means as in Allah’s powerful hand. Fourthly, I see Allah’s decree as applicable to all people in the earth and sky.”
Those who utter these words speak truly.
**Poetry:**
1- I see ascetics in comfort and tranquility,
Their hearts have transcended the world with ease.
2- You see them as a community of kings;
Their arts are generosity.
Secondly: The first thing a person relying upon Allah should do regarding his sustenance is to know that neglecting reliance itself is a great sin and a great danger for him. For Allah the Exalted has announced that He created living beings along with their provisions.
As it is stated in the Noble Quran: “He provides for you.” (Rome, 30/40). This meaning indicates that providing sustenance is from Allah the Exalted, just as creation is, and not from anyone else. However, Allah has also announced that He guarantees sustenance, not merely making a promise. As it is stated in the Noble Quran: “There is no creature on earth but its provision is upon Allah.” (Hud, 11/6). Then, not content with this guarantee, He affirmed it by swearing: "I swear by the Lord of the heavens and the earth that this promise is true, just as your speech is established." (Zariyat, 51/23). And then, not content with what is mentioned in this verse, He emphasized it by commanding reliance and warning against its neglect: “So rely upon the Ever-Living, who does not die.” (Furqan, 25/58), and in another verse, "Truly, if you believe, then have reliance upon Allah." (Ma’idah, 5/23).
How difficult is the situation of one who does not trust in Allah's word, is satisfied with His promise, feels secure with His guarantee of sustenance, and does not heed His command and emphasis regarding reliance, acts carelessly, and does not show complete faith? What sorrows he will experience! What calamities he will find! Verily, this is a great misfortune, and the heart of one who is unaware of it is blind.
Hadrat Bayazid Bistami (may Allah have mercy upon him) said to a friend: “You will not be accepted unless you verify Allah, even if you worship as much as the people of the earth and sky.”
“O’nu tasdik etmek nasıl olur?” diye sorulduğunda şöyle cevap vermiştir:
“Hak tealanın rızkına kefil olduğuna itimat edip bedenini ve kalbini O’na
ibadet ve huzur için mâsivâdan arındır ki O’nu tasdik etmiş olasın.”
Herm bin Hıbbân [373] Veysel Karanî hazretlerine demiştir ki: “Benim
ikamet etmem için nereyi emredersiniz?”
Veysel Karanî mübarek eliyle Şam-ı Şerif ’i işaret edince Herm demiştir
ki: “ Şam ’da geçimimi nasıl temin edeceğim?”
Üveys bu söze şaşırıp şöyle demiştir; “İçi şek ve şüphe ile dolu olan
gönüllere yazıklar olsun. Bunlara nasihat de tesir etmez, çünkü şüphenin
karanlığı içinde kalmışlardır. Yakîn nuru ile dolmuş olan gönül ise, bütün
işlerinde ve her durumda sebepleri yaratan Allah’a tevekkül etmiş ve
işlerini O’na havâle ederek rahata ermiştir.”
Nazm
1- Egerçi hâb-nâkız devlet-i bidârımız sensin
Bizi bî-kâr ü kesb itdin revân dînârımız sensin
2- Dükânı âşıkın bilmez ki sensin kân-ı dükkânı
Ne hâcet seyr-i bâzâr-ı cihân bâzârımız sensin
3- Bizim cân-bahşımızsın ol sebebden gönlümüz hoşdur
Anın çün böyle ser-mestiz ki hem ser-dârımız sensin
4- Gıdâmızdır şeker tûtî gibi çün kân-ı sükkersin
Çü bülbül eyleriz feryâd kim gülzârımız sensin
5- Anın çün gülşen olduk kim kulûbu nev-bahâr itdin
Seninle sîne rûşendir ki hem dil-dârımız sensin
6- Senin bahrinde seyyârız çü keştî bî-ser ü pâyız
Sükûn ü cünbiş ü reftâr u hem güftârımız sensin
7- Gehî Hakkı gümân eyler ki bizdendir [374] kamu işler
Bu hem senden gelür kim perde-i pindârımız sensin
Günümüz Türkçesiyle
1- Uykudayız gerçi, uyanık talihimiz sensin. İşsiz ve kârsız bıraktın ama
bizim geçer akçemiz sensin.
2- Senin âşığın dükkân nedir bilmez; çünkü onun madeni ve dükkânı
sensin. Cihan çarşısını dolaşmaya ne hacet! Pazarımız sensin.
3- Bize can veren sensin, bu sebeple gönlümüz hoştur. Onun için böyle
sarhoşuz; hem ser-dârımız [375] sensin.
4- Dudu kuşu gibi bizim gıdamız da şekerdir. Şeker kaynağımız ise
sensin. Bülbül gibi feryâd ederiz, çünkü gül bahçemiz sensin.
5- Gül bahçesine dönmemizin sebebi, gönülleri bahar kılmandır.
Gönlümüz seninle şenlendi, hem sevdiğimiz sensin.
6- Senin deryanda, gemi gibi elsiz ayaksız yüzmekteyiz. Durmamız,
eğlenmemiz, seyrimiz, hem sözümüz sensin.
7- Hakkı bazen “Bütün işler bizden midir?” diye şüphelenir. Hâşâ! Bu
şüphe de senden gelir, çünkü zan perdemiz de sensin.