Hidden Envy and Struggle
One type of hidden envy and struggle is patience in adversity. In other words, when a person refrains from complaining to Allah and instead endures hardship, they are within hidden envy. However, Prophet Job, who surrendered his hardship to Allah, was praised by Allah for his patience, and despite his complaints, Allah said: “We found him patient, what a good servant is Job?” Allah has mentioned that Job turned back to Him greatly in every hardship he faced. Whoever refrains from complaining to Allah about the hardship they face, does not seek its removal, and instead endures, such patience is certainly resisting divine hardship. Allah crushes such a servant.
Although patience is praised on the Sufi path, complaining to Allah about hardship is a more superior and more mature behavior. For this reason, we said: “Prayer does not allow or require discussion. On the contrary, avoiding discussion in servitude is more correct and more virtuous.”
Contentment and Surrender
Regarding contentment and surrender, both carry the meaning of hidden dispute. Only the people of Allah can discern this. If the subject of contentment is the decree of fate, a religious scale is needed. If the subject of contentment is an event, it may require hardship. In this case, if the person who is content finds themselves in this state at that moment, they realize that they are within a hidden dispute and struggle and examine their condition to eliminate it. Upon seeing that the event does not require hardship, they learn that they are in a pure state of contentment inherent in their creation.
Contentment is derived from the word radayerudu, and riyazet is also derived from the same root. It is also said radet ed-dabbetu, meaning to belittle. Only the stubborn person is described with this quality, and stubbornness is a struggle. The small horse is trained through riyazet. The reason for this is its stubbornness and ignorance of its purpose of creation. The horse is created to be ridden and to carry burdens, and to serve. The horse resists this purpose because it does not know its purpose of creation and is trained to submit to the helpers of divine decree. The same applies to the soul’s riyazet. If the soul did not have the quality of stubbornness, its owner would not train it through riyazet. Therefore, souls are essentially created with the quality of riyazet, meaning they are belittled. Hence, it is appropriate to call them “those who are made content” rather than “those who are content.” Humans, created in an Islamic manner, desire to be superior to all the world, which is not in the same reality, and they are veiled from the divine realities upon which the realities of the world are based.
The Merit of Vehb (Giving)
Vehb means to bestow generosity and to give with the intention of blessing. The giver’s mind does not expect gratitude or any other return. Giving that ends with the request for gratitude is not vehb, but rather trade, which seeks profit or loss. Divine gifts (vehb) are divided into types. The owner of this rank is named Abdulvehhab. In divine gifts, the person does not ask for a fee, nor do they ask for gratitude. The only reason for this giving is to bestow a blessing upon the person who acts on their own accord or to keep them away from harm.
The Merit of Sustenance
Sustenance consists of two parts: material and intellectual sustenance. Both reason and narration say this. Some of them accept the goodness given. That sustenance is truly accepted. Allah is exalted, His knowledge is boundless. In that knowledge, there is guidance and misguidance. For example, an act involving a surprising matter, such as a sexual relationship, brings the tongues together, and kissing occurs.
Allah says in the story of Maryam: “When Zechariah entered the sanctuary, he found sustenance there, and he asked, ‘Maryam, where did you come from?’ Maryam replied, ‘It is from Allah, Allah provides sustenance without measure to whom He wills.'” Whoever fears Allah, Allah creates a way for them and provides sustenance to them from a direction they do not know. The owner of this rank is named Abdurrezzak. Allah says: “I created jinn and humans so that they may worship Me. I do not ask for sustenance from them. I do not ask them to feed Me.”
The person who settles in this rank and attains it is named Abdulvehhab. The name el-Vehhab is the one that gives existence to him, and it is not another name! For example, regarding the giving of a pure child to Maryam by Jesus, it is said, “I will give you a pure child.” The forms created by el-Vehhab are extremely few. No matter how many divine names there are, when you know their ranks, you will understand this as well. These signs are sufficient for the knowledge of this rank.
“Allah speaks the truth and guides to the straight path. He is the One who guides to the straight path.”
The essence of sustenance speaks of Allah’s giving sustenance, His generosity, and His power. Sustenance is whatever by which the one who receives sustenance remains standing. In this sense, sustenance is the nourishment and food of existence. When Allah says, “Your sustenance is in the heavens,” He mentions the earth by saying, “He has made provision for it.” They are the sustenances. Their provision can be considered in two aspects: one is quantity, and the other is timing. The sustenance on earth is things that exist with their own physical forms, whereas the sustenance in the heavens is nourishment that exists with the souls themselves. All of these are sustenance. While everything created remains in need, the Truth is distinguished by the attribute of self-sufficiency.
“Allah is the Giver of sustenance; He is generous and powerful.”