the Arabic language. If someone says, “This is a righteous man, so honour him,” it is understood that his righteousness is the reason for the command to honour him. Thus, if we subsequently saw another righteous man, one could say, “The same applies: this man too is righteous, so will you not honour him?” If he does not do so, the ruling must have failed to apply because of some countervailing consideration; otherwise, this would be regarded as a contradiction.

Likewise, when the Prophet, may Allah bless him and grant him peace, said:

“There is not one of you but that his Lord will speak to him, with neither a gatekeeper nor an interpreter between him and Him. He will look to his right and see only what he has sent ahead; he will look to his left and see only what he has sent ahead; and he will look before him and find the Fire facing him. Whoever among you can shield himself from the Fire, even with half a date, should do so. If he cannot, then with a kind word.”

It is understood that his exhortation here to guard against the Fire is because they will face it when meeting their Lord, even if there is another cause for it.

Likewise, when Ibn Masʿūd said:

“Hasten to the Friday prayer, for Allah will reveal Himself to the people of Paradise every Friday upon a mound among the mounds of camphor. Their nearness to Him will correspond to how eagerly they hastened to the Friday prayer in this world.”

People understood from this that seeking this reward is the reason for the command to hasten to Paradise.

Likewise, if someone were to say, “Tomorrow the ruler will judge between the people or distribute shares among them, so whoever wishes should attend,” it would be understood that the command to attend is so that one may receive one’s share of his judgment or distribution. This is clear.

Furthermore, this attribute that gives rise to the ruling “sometimes constitutes a cause that precedes