in attaining what is sought or averting what is feared, but are purely acts of worship, and that whatever is attained through them would have been attained without them. Others have supposed that they are merely a sign. The correct view, held by the early generations, the leading scholars, and the majority, is that they are among the greatest means of attaining happiness in this world and the Hereafter.

Regarding what Allah has decreed through supplication, reliance upon Him, earning a living, and other means, asking, “What would happen if the means were absent?” is like asking, “Would this slain person have lived had he not been killed?” Some of the Qadarīs have supposed that he would have lived, while some who affiliate themselves with the Sunnah have supposed that he would have died. The correct view is that this is a decree concerning something Allah knew would occur: Allah decreed his death through this cause, so he would die only through it. Likewise, Allah decreed a person’s happiness in this world and the Hereafter through his worship, supplication, reliance upon Him, righteous deeds, and earning a living; it is attained only through these means. If one supposes this cause to be absent, one does not know what would have been decreed. On that supposition, it might have been decreed that he would die, or it might have been decreed that he would live. To assert either with certainty is mistaken.

If someone were to say, “I will neither eat nor drink. If Allah has decreed that I should live, He will keep me alive without food or drink,” he would be a fool, like someone who says, “I will not have intercourse with my wife. If Allah has decreed a child for me, she will conceive without a man.”