involves asking her to commit an indecent act. She may break her repentance, and his own soul may urge him actually to commit the act. Satan may make it seem attractive to them both, especially if they love one another, have previously committed the act together repeatedly, and have tasted one another’s pleasures. She may then break her repentance and comply with what he wants from her.”

Those who hold the first view reply:

A request intended to test her is not intended to bring about the act itself, so it does not constitute a command to do what Allah has forbidden. He can avoid soliciting unlawful intercourse outright, instead alluding to it while intending something else. Using indirect expressions when needed is permissible; indeed, it is obligatory in many situations. As for her breaking her repentance, if she might break it with him, she might also break it with someone else. The point is that she should resist anyone who solicits her. If she does not resist him, she will not resist others.

As for Satan making the act attractive to him, this risk is present in every good undertaking that also involves something a person loves. Thus, if someone wishes to take a believer as a companion, or a believer wishes to take someone as a companion, and that person has been reported to engage in wickedness but is said to have repented—or such conduct has been alleged against him, whether truthfully or falsely—he should test him in a way that reveals his righteousness or wickedness, his truthfulness or dishonesty. Likewise, if he wishes to appoint someone to a position of authority, he should test him.

Thus, when ‘Umar ibn ‘Abd al-‘Azīz was impressed by Ibn Abī Mūsā’s bearing, he instructed his servant to test him. The servant said to him:

“You know my standing with the Commander of the Faithful. How much will you give me if I recommend that he appoint you to office?”