And, in sum, the two are inseparable. Whoever is commanded to do something is thereby forbidden to do its opposite, and whoever is forbidden to do something is thereby commanded to do its opposite, as explained at length elsewhere. However, the term “command” encompasses both categories. One of the two categories covered by a general term may be given a distinct name, while the general name remains in use for the other. Thus, “command” is a general term, but one of its two categories has been given the specific designation “prohibition.” When “prohibition” is mentioned alongside “command,” the latter refers to just one of the two categories, rather than encompassing both.

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The point is that seeking forgiveness and repentance concern both categories. One also seeks forgiveness and repents for what one did or left undone while ignorant, before knowing that such conduct was reprehensible and sinful, before a messenger was sent to one, and before the proof was established against one. For Allah, glorified be He, says:

“We never punish until We have sent a messenger.”

Some proponents of speculative theology and reasoned opinion have said that this applies to obligations established by revelation, not those established by reason. This view is held by some Muʿtazilites and others, including followers of Abū Hanīfah, and by others such as Abū al-Khattāb. Yet the verse is general: Allah does not punish anyone until He has sent a messenger.