Al-Azhar Grand Imam, Prof. Ahmad At-Tayyeb, said that Ar-Razzāq (the Provider, the Sustainer) is one of the Most Beautiful Names of Allah, which is mentioned in the Noble Qur’an as well as in the Prophetic tradition; and Muslim scholars agree about it. It is often associated with His name Al-Fattāḩ (the Opener), and sometimes Al-ˁAlīm (the All-Knowing). Ar-Razzāq is the One who provides the creatures with their livelihood, preserves their lives and makes life easy and affordable for the living beings in general, human or non-human. Allah, Exalted be He says, “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and its final resting place. All is [recorded] in a clear register” (Qur’an, 11: 6). The word creature in the verse refers to any being that lives on the earth whether this is human or not.

 

During the nineteenth episode of his Ramadan program Grand Imam At-Tayyeb Talk, His Eminence emphasized that the Qur’anic verses confirm that Allah’s creatures do not provide for themselves, but it is Allah who provides for them all. If the Divine Will abandons us, we cannot provide for ourselves. It was narrated that the Prophet (pbuh) said to the believers of Mecca when the polytheists prosecuted them, “Migrate to Medina and do not stay with the oppressors.” They said, “We have no home there, nor do we have any property or a source of food or drink.” At that point, the following verse was revealed: “How many are the creatures that cannot secure their provisions! It is Allah who provides for them and for you as well. He is indeed the All-Hearing, All-Knowing” (Qur’an, 29: 60). This was a lesson taught to them by the Qur’an, which is that Allah is the Provider and that He provides for every being a permanent sustenance, continuous, uninterrupted, and without delay.

 

His Eminence indicated that the livelihood is guaranteed from the Sustainer and that the servant is commanded to work, seek sustenance and take the necessary measures to gain it. Allah Almighty says, “so walk on the paths thereof and eat of His provision” (Qur’an, 67:15). Allah’s servants are commanded to take the necessary steps to earn a livelihood, but the sustenance they get is actually from Allah Ar-Razzāq (the Provider, the Sustainer). It is not a direct result of the servant’s attempt. The Prophet (pbuh) mentioned the birds as an example for us: “If only you relied on Allah the way you should, He would provide for you as He provides for birds; they set out hungry in the morning and return with full stomachs in the evening.” Thus, birds wake up with empty stomachs, and then they fly to pursue the means to their sustenance though they do not know where exactly it is. Then, they land where Allah provides them with their provision, so they eat and go back to their homes with full stomachs. Thus, birds set a good example for us.

His Eminence stressed that a Muslim must pursue the means of livelihood according to Divine commandment, yet he must not believe that such means is the actual reason behind securing his sustenance as if it was the cause of an effect. Believing that one’s livelihood is the direct result of the means is a theological defect that taints a Muslim’s creed. Such belief implies that there is a Provider of sustenance other than Allah, but the Qur’an has many verses that warn us against it. This is what prompted the rationalist, and Ashˁari scholars in particular, to break the correlation between the cause and the effect. They likened it to the relation between fire and incineration. If fire catches an inflammable object like cotton, it must burn. A true believer should not believe that the fire is the doer of incineration. Rather, it is a helpless inanimate object, just like cotton, though it has the characteristic of burning other things. The relationship between cotton and fire is that of contiguity, but Allah is the One who really causes the burning, if He wills so.

 

His Eminence cited the story of Prophet Abraham to emphasize that the cause of burning may exist, yet the burning itself does not occur, for all matters are in the hands of Allah Almighty. Allah, Glory be to Him, said in His Book: “But We said, ‘O Fire, be cool and safe for Abraham’” (Qur’an, 21: 69). If the fire was acting on its own volition, it would have burned all that it touches, but Allah ordered it to stop burning. Only Allah can stop this characteristic or activate it according to His own will. At this point, I would like to ask those who criticize the Ashˁarites’ theory on cause and effect. How can they explain the miracle that happened to Abraham (pbuh)? What about the miracles like raising the dead by Jesus (pbuh) or splitting the sea by Moses (pbuh)? All miracles are results of things commanded to stop to work the way they typically should.

His Eminence explained that what is required of a Muslim in the philosophy of trusting (tawakkul) in Allah in the matter of sustenance is to pursue the means in compliance with Sharia, and to believe that this means has nothing to do with effecting the result, so he pursues the means and Allah provides for him. At rimes, a person takes the necessary measures to earn a livelihood, yet he still earns nothing because Allah alone is the Provider. This is the simplest response to those who claim that Muslims are afflicted with the disease of tawākul (dependence), which is the failure to adopt the means to earn a living. The Grand Imam emphasized that the difference between tawakkul (trust in God) and tawākul (dependence) is based on two foundations. The first one is adopting the necessary means in compliance with Sharia; and the second one is abandoning the belief that the means that you have adopted will necessarily achieve the result; and believing that the result is in the Hands of Allah Almighty alone.

Al-Azhar Grand Imam pointed out that tawākul (not pursuing the necessary means to gain sustenance), and waiting for a livelihood without work, is a violation of the system and philosophy of trust in Allah that the Holy Qur’an states: “so walk on the paths thereof and eat of His provision.” The verse uses the verbs walk, which refers to work and eat, which refers to sustenance. Allah Almighty addressed Mary (pbuh) saying, “And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates” (Qur’an 19:25). Shaking the trunk is such a simple act, but it refers to seeking the means by which the result is achieved.

Grand Imam At-Tayyeb Talk is a daily program broadcast on Channel One of the Egyptian TV, Al-Hayah satellite channel, the Nile radio station, and a number of Egyptian and Arabic channels. In his program, which is broadcast during Ramadan this year, Al-Azhar Grand Imam, Prof. Ahmad At-Tayyeb, tackles the Most Beautiful Names of Allah Almighty. He explains their significance for people, their impact on relieving the physical and psychological pressures that a person suffers, and how to draw on their meanings in our daily life. They belong to the acts of worship Allah ordered us to observe.