his obligatory duties, yet he still refuses to ask. In fact, when someone tells him, “This is unlawful; consult the scholars,” he retorts, “Do not ask about matters which, if made plain to you, would distress you”—and that is impermissible.

It is therefore obligatory for a person to gain understanding of Allah’s religion. The Prophet ﷺ said, “Whomever Allah intends good for, He grants him understanding in the religion.” He ﷺ also said, “When I forbid you from something, avoid it; and when I command you to do something, do of it what you are able.” In this ḥadīth the prohibition is left absolute, whereas the command is qualified.

Regarding the prohibition he said, “Whatever I forbid you from, stay away from it.” Hence, whatever the Messenger forbids we must shun, because what is prohibited is simply to be left alone; an order to abstain involves no hardship. Everyone can refrain without difficulty or harm, so we avoid whatever he has forbidden—except in a case of necessity. If a person is compelled to resort to something unlawful, finds no alternative, and his dire need can be relieved only by it, then it becomes lawful, for Allah the Exalted says, “He has clearly explained to you what He has forbidden you, except in a case of necessity” (al-Anʿām 6:119), and He also says, “Carrion, blood, and the flesh of swine have been forbidden to you… but whoever is driven by dire hunger, with no desire to sin, then Allah is All-Forgiving, Merciful” (al-Māʾidah 5:3).

Accordingly, the Prophet’s statement, “Whatever I forbid you from, avoid it,” is qualified by situations of necessity: if a genuine necessity arises for something forbidden, then that