indicates mere dislikedness, because the private part is simply one of a person’s limbs, and the aim of the prohibition is to honor the right hand.

2 – Counsel (irshād). A case in point is the Prophet’s ﷺ advice to Muʿādh: “Do not neglect to say after every prayer, ‘O Allah, help me to remember You, to thank You, and to worship You well.’” (1)

Who is addressed by commands and prohibitions

Those included in the scope of divine commands and prohibitions are the legally accountable (mukallaf), that is, anyone who is both mature and sane.

By our saying “mature” we exclude the minor. He is not charged with commands and prohibitions to the same degree as an adult, yet once he reaches the age of discernment he is instructed to perform acts of worship so that he may grow accustomed to obedience, and he is restrained from sins so that he learns to refrain from them.

By our saying “sane” we exclude the insane. He is not held accountable for commands and prohibitions, but he must be prevented from harming others or causing damage. Even if he were to perform a commanded act, it would not be valid from him because he lacks the intention to comply.

The obligation of zakāt and other financial claims on the wealth of a minor or an insane person does not contradict this principle, for those obligations are tied to specific causes: whenever the cause is present, the ruling is established, and the focus is on the cause, not on the agent.

Legal accountability with respect to commands and prohibitions embraces both Muslims and unbelievers; however, an unbeliever’s performance of a commanded act is not valid while he persists in unbelief, for the Exalted has said: “And …” (Tawbah 9:54).