"The variation [in commands] only exists due to the reason of creation (‘illat al-khalq)."

Likewise, He said to the people of Jonah: "I shall punish you," yet He did not punish them. Likewise, He said to Abraham the Intimate: "Slaughter [your son]," then He said: "Do not slaughter." There are many things in the Books where He said: "Do slaughter," then He said: "Do not do slaughter." There are things He made obligatory and things He intensified, then He eased them. So they were rewarded for performing them [the obligations]; yet when they abandoned them, He punished them for their actions. This is not due to the primary essence (ibtidā’ al-jawhar), nor its specific property, nor the property of Divinity (al-Lāhūtiyyah). Rather, it is according to the merit of the creation based on their deeds: whoever deserves to have [laws] eased for him, they are eased; and whoever deserves to have them intensified, they are intensified. Likewise, the Almighty said:

{For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of God many [people].} (An-Nisā’: 160).

Meaning: [This was] due to their denial of the indwelling of Divinity within the Prophets and the Legatees (Awṣiyā’), their blocking [others] from the Sacred Mosque, and their consuming of usury.

Among what confirms this meaning and increases its clarity and certainty is what the Sage explicitly stated in the book al-Usūs, saying: