1. The commands and acts enjoined by Allah on His bondmen and

considered as means ofsalvation from the Hellfire and prerequisites for entering the Paradise. Such acts should be offered while keeping trust in Allah and relying on Him. Man offers such acts while being certain that what Allah wants will definitely occur and what He does not want will not happen. Therefore whosoever falls short ofone ofthese acts deserves r the punishment legally prescribed for committing such a sin in this world and in the Hereafter. Yusuf Ibn Asbdt says, 'When doing whatever deed, behave like a man who believes that only his deeds can save Him, and when putting trust in Allah, do so in a way like that ofa man who puts trust in Allah beingfully confident that he will get nothing but what has been predetermined by Allah: 2. The instinctive and spontaneous acts such as eating, drinking, seekingshelter from heat and so forth. Such acts are held incumbent upon every man. Whosoever falls short of undertaking such deeds and thus is harmed, is regarded as one doing wrong and, therefore, deserves punishment. Ifhe acts according to his own limited capabilities for acquiring his basic utilities but fails, there will be no harm. Thus, the Prophet (PBUH) used to continually observe fasting during night while prohibiting his Companions to imitate him. He is reported to have said: 'I am not the same as you. I am fed and given to drink: Although some of the Salaf had strength to continually observe fasting as the Prophet did, they did not offer it in this way. So, if a man is capable of exerting efforts for attaining worldly gains without falling short of any of his due religious ordinances, there will be, then, no legal impediment. But if man overburdens himself with excessive acts until hefalls short in fulfilling his basic religious duties, he is to be condemned. 3. The deeds that are commonly practiced amongpeople." In the same vein, Ibn Rajab further adds, "It is related that Ibn 'Abbas (may Allah bepleased with him) has said, 'The people ofYemen used to travel to perform the pilgrimage without taking provisions, arguing that they relied on Allah exclusively. Upon reaching Mecca, they used to begforfood, thereupon, Almighty Allah revealed the Quranic verse, which states, 'And take provisions, but indeed, the best provision is fear ofAllah'. » Ahmad Ibn Hanbal (may Allah have mercy on him) was once asked about a man taking to relaxation while arguing that he fully relied on Allah. .Ahmad said: '!All people should rely on Allah, but should gain their livelihood as well. Allah's prophets used to engage themselves in meeting the needs of the people, so did the Prophet (PBUH), Abu Bakr and 'Umar. They never disregarded their duty, awaiting divinely descended provisions. Therefore, Allah, Exalted be He, says, 'disperse within the land and seekfrom the bounty ofAllah: (Quran: Al-Jumu 'ah: 10)" Al-Tirmidhi, further, relates that Anas Ibn MMik (may Allah be pleased with him) has said: '1\ man, once, said, '0 Messenger ofAllah! Should 1 hobble (the camel) and then put my trust in Allah or should 1 untie it and rely on Allah?' the Messenger said, 'Hobble it and then put your trust in Allah." All such Qur'anic verses and b.adiths stress one fact that having confidence in Allah does not contradict a Muslim's endeavor to undertake lawful means. Rather, it is better to combine taking lawful means of attaining something with putting trust in Allah. 'Umar Ibnul-Khanlb (may Allah be pleased with him) once met a group of Yemeni people whom he asked: "Who are you?" They replied, "We are the reliant on and confident in Allah." Thereupon he said, "No, you are just solicitors for food. A reliant person is the one who sows a seed in the ground and then puts his trust in Allah."