fasting became obligatory, while expiation remained for those who are completely unable to fast.

Then know that it is from the wisdom of Allah that He has diversified the acts of worship required of His servants, in order to test how the legally responsible person will comply with these various forms: will he comply with and accept what suits his natural inclinations, or will he comply with that which earns the pleasure of Allah?

If we consider the acts of worship—prayer, zakah, fasting, and Hajj—we find that some are purely physical, some purely financial, and some a combination of both. Thus, the miserly are distinguished from the generous. Some people may find it easy to pray a thousand rak'ahs yet not give a single dirham, while others may find it easy to give a thousand dirhams yet not pray even one rak'ah. Therefore, the Sacred Law has divided and diversified these acts, so that it may become known who complies in worship of Allah and who complies merely in accordance with his own desires.

Prayer, for example, is a purely physical act of worship. Whatever it requires that involves expenditure, such as the water a person buys for ablution or the garments used to cover the nakedness, is incidental and does not form part of the essence of the worship.

Zakah is a purely financial act of worship. The physical work it requires, such as counting and calculating one’s wealth and delivering the zakah to the poor and those entitled to receive it, is incidental and does not form part of the essence of the worship.

Hajj combines financial expenditure and physical effort, except in the case of the people of Makkah, who may not need financial expenditure. But this is unusual, or at least rare in comparison with those who are not from Makkah.

Jihad in the way of Allah combines financial expenditure and physical effort; at times it may be undertaken solely through wealth, and at other times solely through one’s person.