Secondly...

Secondly, the motive behind the obligation is not the motive behind the creation by accident, but rather these two are parallel to each other.

The second way of dividing luṭf is according to its agent ( fā‘il ) and in this way there are three types of luṭf : Luṭf is a direct action of God without any mediation; for example, stipulating the religious obligations, sending of the prophets, endowing them with miracle ( mu‘jizah ), and presentation and setting up of ontological proofs of the Divine Unity ( tawḥīd ).

Luṭf is the direct action of the one who is the recipient; for example, reflection and thinking on the proofs of the Divine Unity and the miracles of the prophets, and abiding by the religious orders. Luṭf is the action of other obliged persons.

For instance, promotion of the religious laws which is an action of the prophets is grace for those who are obliged, and prohibition of whatever is evil, which is a collective action of those who are obliged and whose outcome is grace for the other obliged persons. Regarding the first type, the action of grace is incumbent upon God, and regarding the second type, it is incumbent upon God to oblige the action of grace to the obliged person.

Regarding the third type, it is necessary to make it obligatory upon the other obliged persons. In this type, it is necessary for the one upon whom grace is obligatory to benefit from it somehow and to be a grace for himself, so that injustice would not be necessary for him.[^8] The Conditions of Grace Some conditions have been mentioned for grace and they are as follows: On the ability of the obliged person ( mukallaf ) to discharge the obligation ( taklīf ), grace ( luṭf ) must have no role to play; that is, the ability to discharge the obligation cannot be regarded as grace, because grace differs according to the obligations, and ability is one of the conditions of obligation.