the report of ʿAbd Allāh ibn ʿAdī ibn al-Hamrā’. Likewise, His love and hatred surpass those of others, as related in the two Sahīh collections from the Prophet, may Allah bless him and grant him peace:

“No one loves praise more than Allah; for that reason He praised Himself. No one loves accepting an excuse more than Allah; for that reason He sent messengers bearing glad tidings and warnings.”

He also said:

“No one has greater protective jealousy than Allah.”

This too is in the two Sahīh collections. Allah Most High says:

“Allah’s hatred is indeed greater than your hatred of yourselves,”

to the end of the verse.

It is self-evident that commanded acts differ in excellence: some are better than others, and some prohibited acts are worse than others. Accordingly, the demand for what is superior is itself more perfect than the demand for what is inferior. If the one making the demand is wise, his demand for the former will be more emphatic.

In short, it is firmly established in the natural disposition of rational people that both statements and commands vary in excellence according to what is reported and what is commanded. When what is reported is more perfect and excellent, the statement conveying it is more excellent; and when what is commanded is more excellent, the command enjoining it is more excellent.

Thus, information concerning what delivers souls from punishment and brings eternal happiness is more excellent than information concerning what brings rank or a sum of money. A dream conveying the better of these two kinds of news is greater than a dream conveying the lesser. This is firmly established in the natural disposition of all rational people.

If we suppose two rulers, one of whom commands comprehensive justice through which he brings prosperity to the land and wards off corruption, this command is greater than the command of a ruler who