and distress as only Allah knows.

Even if one or two people could abide by this, Muslims as a whole could not do so without ruining their wealth—something no revealed law has ever prescribed, let alone a law concerning which Allah says:

“He has placed no hardship upon you in religion.”

And He, Most High, says:

“Allah intends ease for you and does not intend hardship for you.”

And He, Most High, says:

“Allah wishes to lighten your burden.”

In the two Sahīh collections:

“You were sent only to make things easy.”

“Make things easy and do not make them difficult.”

“So that the Jews may know that there is latitude in our religion.”

Thus, prohibiting anything indispensable to people’s livelihood constitutes hardship, which the Sharia rules out.

The point here is that the Muslim community could never abide by a prohibition of this kind, because of the unbearable harm it would entail. It is therefore clear that this is not forbidden. Indeed, such a prohibition would be more severe than the shackles and burdens imposed upon the Children of Israel, which Allah lifted from us through Muhammad, may Allah bless him and grant him peace.

Anyone who comprehensively examines the Sharia in its various applications will find it founded upon His words, Most High:

“But whoever is compelled by necessity, without wilful disobedience or transgression, incurs no sin.”

And His words:

“But whoever is compelled by severe hunger, without inclining to sin—then Allah is All-Forgiving, Most Merciful.”

Whatever people need for their livelihood is therefore not forbidden to them, provided that the need has not arisen from a sin—whether neglecting an obligation or committing a forbidden act. For they are in the same position as someone compelled by necessity who is neither wilfully disobedient nor transgressing. If, however, the need has arisen from a sin—as with someone who undertakes a sinful journey and is compelled during it to eat carrion, or someone who spends his wealth