may the employers be allowed to wrong them, nor may the workers demand more than their due when their services are needed. This is price regulation in the sphere of labour.

As for property, if people need weapons for jihad, those who possess them must sell them at a fair market price. They must not be allowed to withhold the weapons until the enemy gains the upper hand or they are paid whatever sum they choose. If the ruler assigns particular fighters to jihad, it becomes their individual duty, as the Prophet, peace and blessings be upon him, said:

“When you are called upon to go forth, then go forth.”

This is reported in the two Sahīh collections. It is also reported from him in the Sahīh that he said:

“A Muslim must listen and obey in hardship and ease, whether willing or reluctant, and even when others are given preference over him.”

If he is obliged to strive in jihad with his person and his wealth, how could he not be obliged to sell what is needed for jihad at a fair market price? Someone unable to participate in jihad personally must support it with his wealth, according to the sounder of the two scholarly opinions. This is also one of the two positions reported from Ahmad. Allah has commanded striving in jihad with wealth and person in several places in the Quran. Allah Most High says:

“So fear Allah as much as you are able.”

The Prophet, peace and blessings be upon him, said:

“When I command you to do something, do as much of it as you can.”

This is reported in the two Sahīh collections. Thus, someone unable to participate in jihad physically is not relieved of the obligation to support it financially, just as someone unable to support it financially is not relieved of the obligation to participate physically. As for anyone who requires a physically incapacitated person to pay from his wealth for someone else to perform Hajj on his behalf, and regards Hajj as obligatory for someone who has the financial means, his position is