An objection may arise: tajrīd requires a second figure possessing a characteristic, while self-address seems merely to shift pronouns. The response is that the speaker imagines another bearer of the condition under discussion and directs speech to that figure.
In “lā khayla ʿindaka,” limited material means and the duty of gracious speech become characteristics of the imagined addressee. The extraction is not a second body but a second rhetorical persona.
Thus the speaker and the person addressed remain factually identical while the expression establishes two roles for the sake of the figure.