manifest matters. Should that be unclear in this particular case, then proceed to the second perspective, namely the semantic generality. “Opposition” is a derived term, and the command is given precisely because it constitutes opposition, as has been set out earlier. That rationale holds true for every individual instance of opposition, so the generality is affirmed on the basis of the intelligible meaning.

By means of these two avenues the comprehensive sense of the Almighty’s words, “So take heed, O people of insight” (Al-Hashr 59:2), and of other verbs like it, is established.

Most people, however, rely only on the second avenue, and few perceive the first—though, when sound, it is the more compelling of the two.

We then say: Even if one grants that legal sufficiency is achieved by whatever is deemed opposition, still increasing beyond the minimum sufficient amount remains prescribed whenever the command is unrestricted, as in His words, “Bow and prostrate” (Al-Hajj 22:77) and other such unconditional imperatives.