the ruling both logically and in actual existence, as in His words:

‘As for the male and female thief, cut off their hands.’”

“At other times,” its outcome precedes the ruling in knowledge and intention, but follows it in actual existence. For example, you might say, “The ruler will attend tomorrow.” If he does attend, his attendance will have been conceived and intended before the command to attend with him, even though it takes place after that command. This is called the final cause; jurists call it the wisdom underlying the ruling. It causes the intention to enact its ruling, while its ruling causes its actual realization.

Sometimes a “causal explanation” is expressed in terms of the actual beneficial outcome itself, making it appear that the cause follows its effect. In reality, however, the cause is seeking and desiring that outcome. Seeking and desiring well-being precede seeking the measures taken to achieve it, whereas those measures precede well-being itself in actual existence. There are many similar examples, as in the statements:

“When you recite the Quran, seek refuge.”

“When you rise for prayer, wash.”

Likewise, one says, “When you perform Hajj, take provisions.”

Thus, the Prophet’s words, may Allah bless him and grant him peace, “You will see your Lord; so if you can avoid being prevented from observing two prayers,” continuing to “then do so,” imply that steadfastly observing them here is for the sake of seeking this vision, and that steadfast observance is a cause of this vision. This does not preclude such observance from bringing another reward for whose sake it is commanded, or from being a cause of that reward; nor does it preclude the vision from having another cause. For a single ruling may have several causes, and a single cause may give rise to several rulings.

The same applies to most hadiths promising reward, such as his words:

“Whoever prays two units of prayer without conversing during them with