is unlike crimes against life or limb, for which retribution (qiṣāṣ) has been prescribed, because such assaults can be deterred only by a punishment of the same kind.

5 – The ḥadith therefore establishes the obligation to prevent harm before it occurs by every available means and resource, in accordance with sound Islamic policy. The first option is to avert it without causing any harm at all; if that proves impossible, then it must be countered with the least harm possible.

6 – The Sacred Law was revealed to preserve the five fundamental necessities: religion, life, intellect, lineage, and honor. Anything that undermines any one of these is a harm that must be removed as far as possible. To uphold these objectives, the greater harm is averted by tolerating the lesser. For this reason legal retaliation and the execution of the apostate were instituted to safeguard lives and faith; the penalties for fornication and slander were legislated to protect honor; the punishment for drinking wine was ordained to shield the intellect; and amputation for theft was prescribed to protect property.