 By making guidance available, the prescriptive command also provides the possibility of error and misguidance. It is the occasion, in other words, for the actualization of various possibilities of being and becoming that are demanded by divine attributes such as severity, wrath, pride, and vengeance, not to speak of forgiveness and pardon. In any case, human beings, through their own freedom, play a role in actualizing possibilities of the Divine Infinity that otherwise would have no raison d’être, paradise and hell being the most salient examples. Distinguishing between the two commands allows us to grasp the difference between fact and value, between what is and what ought to be. But these are two sides of the same self-disclosure of Being. By issuing commands and prohibitions, the Real introduces causal factors that force human beings to assume responsibility for what they will become on the moral and spiritual levels. This is why Ibn ‘Arabî says that people are “compelled to be free” (majbûr fî ikhtiyârihim). The degree to which they conform to the letter and spirit of the prescriptive command determines “the levels, stations, and stages” that they will reach in the ascending arc of the Return; posthumously, their levels and stages will become differentiated in the ascending levels of paradise and the descending levels of hell. Without human (or analogous, all-comprehensive, free beings), an infinity of ontological possibilities would not find their actualization. As Ibn ‘Arabî puts it, “If not for us, the next world would never become differentiated from this world” (Ibn ‘Arabî, al-Futûhât, 1911 edition, 3:253.21).