better than them. The Prophet, peace and blessings be upon him, said:

“When one of you has sexual intercourse, it is charity.” They asked, “O Messenger of Allah, does one of us satisfy his desire and receive a reward for it?” He replied, “If he were to satisfy it unlawfully, would he not incur sin?” They said, “Yes.” He said, “Likewise, when he satisfies it lawfully, he receives a reward for it. Why, then, do you take account of the unlawful but not the lawful?”

This is because, when a believer feels sexual desire, he intends to turn away from what Allah has forbidden towards what Allah has permitted. He intends to do what is permissible, believing that Allah has permitted it.

“Allah loves His concessions to be taken, just as He hates acts of disobedience to be committed against Him.”

This was narrated by Imam Ahmad in al-Musnad and by others. For this reason, Allah loves the use of the concessions of shortening the prayer and not fasting. Thus, when a believer turns away from monasticism, excessive strictness, and self-torment—which Allah does not love—and instead avails himself of the concessions Allah loves, this is among the good deeds for which Allah rewards him. This is so even though the act itself is permissible, because of the belief and intention accompanying it, both of which constitute obedience to Allah and His Messenger. Actions are judged only by intentions, and each person will have only what he intended.

Furthermore, the servant is commanded to engage in those permissible activities that he needs: he is commanded to eat when hungry and drink when thirsty. Hence, someone compelled by necessity to eat carrion must eat it. If he refused to eat until he died, he would deserve the threatened punishment. This is the position of the vast majority of scholars, including the four imams and others. Likewise, he is commanded to have intercourse when he needs it; indeed, he is even commanded