through means or without them. On what grounds, then, are we obliged to seek those means? Moreover, Allah has given an unconditional guarantee, without making it dependent upon seeking or earning. He, Most High, says:

‘There is no creature on earth but that Allah provides for it.’

How, then, could He command the servant to seek something when he does not know where to look for it? For he does not know through which of these means he will obtain his provision (nor does he know which has been made the particular means of his nourishment and sustenance). None of us knows precisely what that means is or where it has come from. It is therefore not valid to impose this obligation upon him. Reflect upon this—may you be rightly guided—for it is clear. Furthermore, it suffices that the prophets—Allah’s blessings and peace be upon them—and the righteous servants who relied upon Allah did not, for the most part, seek provision, but devoted themselves entirely to worship. There is consensus that, in doing so, they were neither neglecting Allah’s command nor disobeying Him. Thus, you cannot regard seeking provision and its means as something the servant is commanded to do as a binding obligation.”

What, then, is the distinction between this imam’s statement and what is explicitly stated in the works of the imams, including works of jurisprudence and others: namely, that the servant must seek provision and pursue its means? Indeed, they go further: if the servant needs provision and finds that someone else has more than he needs, he must ask him for it. If that person refuses, he must compel him, even if that means killing him. Does what is explicitly stated in al-Minhāj apply to some people but not others? Please clarify the apparent contradiction between these two statements that has perplexed us—may you be rewarded—and explain the matter fully.

He replied—may Allah be pleased with him: