such adornment—

“Say, ‘Who has forbidden the adornment Allah has brought forth for His servants, and the good things He has provided?’ Say, ‘They are for those who believe during worldly life, exclusively theirs on the Day of Resurrection.’”

We therefore say:

Know that what the Prophet, may Allah bless him and grant him peace, describes concerning his love for various kinds of desirable things, and his dislike of others, is comparable to the actions he commands and forbids. Love and dislike are the foundation of commanding and forbidding. This likewise parallels the reward he promises for good deeds and the punishment he threatens for evil deeds. His commands and prohibitions, promises and threats, love and dislike, rewards and punishments—all these are among … (1).

We have discussed matters relating to this principle at length in several places, since it concerns both the foundations of religion and its subsidiary matters. One of its most important branches is “the question of designations and rulings” concerning sinful Muslims: can reward and punishment both apply to the same individual, as Ahl al-Sunnah wa-l-Jamāʿah maintain, or can they not, as the majority of the Khawārij and Muʿtazilah maintain? Can one and the same thing be loved in one respect and disliked in another, praised in one respect and condemned in another? Scholars, including jurists, speculative theologians and others, have disagreed over this. The conflict between the texts arises only from the opposition between attributes that call for praise and those that call for blame