he would like, or do what he dislikes. He is therefore commanded to accept whatever pleasing conduct they willingly offer, without demanding more from them. If they treat him in a way he dislikes, he should turn away from them. For his part, he should enjoin them to do what is right. This is a broad subject.

He—may Allah have mercy on him—was asked:

A man is owed a debt by another who denies it, or has something wrongfully taken from him. He then gains access to property belonging to that person of the same kind as his own. May he take from it an amount equivalent to what he is owed?

He answered:

As for someone who has a claim against another, whether to specific property or to a debt, may he take that property or its equivalent without the other person’s permission?

There are two cases:

The first is where the basis of entitlement is evident and requires no proof, such as a wife’s right to maintenance from her husband, a child’s right to maintenance from his father, or a guest’s right to hospitality from his host. In such cases, he may undoubtedly take what he is entitled to without the permission of the person who owes it. Thus, it is established in the two Sahīh collections that Hind bint ʿUtbah ibn Rabīʿah said:

“O Messenger of Allah, Abū Sufyān is a stingy man, and he does not give me enough maintenance for myself and my children.”

He replied:

“Take what is reasonably sufficient for you and your children.”

He thus permitted her to take a reasonable amount for her maintenance without the permission of the person responsible for providing it.