may involve harm to the wronged party.

Ahmad therefore told the heir, “Discharge your father’s liability.” This property of doubtful lawfulness is better than leaving him bound by worldly goods. Doing this is an individual obligation upon the heir if no one else undertakes it in his place, or a collective obligation, or strongly recommended—more strongly recommended than avoiding doubtful property—because of the greater benefit it brings.

Likewise, everyone has obligations, such as providing for themselves and their relatives, repaying their debts, and other duties. If they neglect these, their wrongdoing is certain. But if they fulfil them using property of doubtful lawfulness, their wrongdoing is not established. How, then, can a Muslim scrupulously avoid possible wrongdoing by committing definite wrongdoing?

For this reason, Sa‘īd ibn al-Musayyib said:

“There is no good in someone who does not love wealth with which to worship his Lord, discharge his trusts, safeguard himself, and remain independent of others.”

In the Sunan collections, the Prophet, peace and blessings be upon him, is reported to have said:

“There are three whom Allah has undertaken to help: one who marries seeking chastity, a slave under a contract of emancipation who intends to make the required payment, and a debtor who intends to repay his debt.”

This hadith mentions what the believer needs: preserving his chastity, securing his freedom, and discharging his liabilities. He thus explained that these obligations—worshipping Allah, repaying debts, safeguarding oneself, and remaining independent of others—cannot be fully fulfilled without wealth. Whatever is indispensable to fulfilling an obligation is itself obligatory. There is no good in anyone who does not love to fulfil such a momentous obligation, without which religious life cannot be sustained. Such is this religious way, and it has many detailed applications. And Allah knows best.