Furthermore, the accusative of purpose must express the motive of the subject of the accompanying verb, so that cause and purpose coincide. For example: “I stood up to show honour.” The one who stands is also the one who honours. Here, however, the action whose purpose is being explained is the prescribing, whereas seeking Allah’s pleasure is their action, not Allah’s. It therefore cannot express the purpose of that action, since the agents differ.

It has also been said that it is a substitute for the object of “We prescribed it,” meaning: “We did not prescribe for them anything except seeking Allah’s pleasure.” This too is untenable. Allah’s pleasure is not identical with monasticism, so this cannot be a substitution of one thing for another identical to it. Nor is it part of monasticism, making it a substitution of a part for the whole. Neither encompasses the other, making it a substitution based on inclusion. Nor is it a substitution correcting a verbal error.

The correct explanation is that it is accusative as a disconnected exception, meaning: they did not practise or invent it except to seek Allah’s pleasure.

This is indicated by His words, “they invented it.” He then mentions what motivated and prompted them to invent this monasticism: seeking Allah’s pleasure. He then censures them for failing to observe it properly. For whoever commits himself to Allah to perform an act of devotion that Allah has not made obligatory upon him must observe and maintain it. Indeed, many jurists have required anyone who begins a recommended act of obedience to complete it, treating the commitment made by beginning it like a commitment made through a vow. This is the position of Abū Hanīfah, Mālik, and Ahmad according to one of the two reports from him. With regard to either of the two pilgrimage rites, this is a matter of consensus, or near consensus.

They said: A commitment made by beginning an act is stronger than a verbal commitment. Just as one must honour a commitment made through a vow by fulfilling it, one must honour a commitment made through action by completing it. This is not the place for an exhaustive discussion of this issue.

The point is that Allah, exalted is He, censured those who failed to observe properly an act of devotion they had invented for Allah Most High. What, then, of those who fail to observe an act of devotion that Allah has prescribed for His servants, authorized, and encouraged?

[Sūrat al-Hadīd (57): Verse 28]
“O you who believe, fear Allah and believe in His Messenger. He will grant you a double share of His mercy, provide you with a light by which to walk, and forgive you. And Allah is All-Forgiving, Most Merciful.” (28)