they need, people would fall into ruin, as would their worldly and religious affairs. Their welfare can therefore be secured only through transactions for compensation, and these are set right by the justice for which Allah revealed the Books and sent the messengers. Allah Most High says:

“We certainly sent Our messengers with clear proofs, and sent down with them the Scripture and the balance, so that people might uphold justice.”

There is no doubt that people are naturally disposed to engage in such exchanges because they need them. Thus, when what is needed is provided without compulsion, the Lawgiver does not prescribe coercion, but leaves both the transaction itself and the amount of compensation to mutual consent. When it is not provided, however, the Lawgiver may sometimes make the transaction obligatory, sometimes require a specified amount of compensation, sometimes require both, and at other times require compensation for a particular individual.

An example of the first case is someone whose debt has been demanded, but who possesses only non-monetary property. He must sell it to repay the debt, for repayment is obligatory and can be accomplished only through the sale. Whatever is indispensable to fulfilling an obligation is itself obligatory. The judge may compel him to sell the property to settle his debt, and may sell it on his behalf if he refuses. This is because it is an obligation binding upon him that admits of delegation, so the person vested with authority over the people acts in his place—just as he does in settling debts, arranging the marriage of an unmarried woman to a suitable match at her request, and other such matters, and just as he collects zakah from the person’s wealth. This applies whether the debt arose with the creditor’s consent, as with the price of a purchase or repayment of a loan, or without his consent, as with compensation for destroyed property or bodily injuries.