that violate the rights of Allah, whereas transgression is the aggression committed against people in their lives, property, honor, and all other rights.

– Likewise, His words, “And take provisions, for the best provision is God-consciousness” (al-Baqarah 197) join together the provisions required for the journey of this world with the provisions needed for the journey to the Hereafter—namely, taqwā.

– In the same vein, He says: “O children of Adam! We have sent down to you clothing to cover your nakedness and as adornment” (al-Aʿrāf 26). This is the tangible garment, both necessary and decorative. He then adds, “But the garment of God-consciousness—that is better” (al-Aʿrāf 26), which is the intangible garment. If you wish, you may call the first the clothing of the body and the second the clothing of the heart and soul.

– Similarly, His statement, “He will reward them with radiance and joy” (al-Insān 11), grants them outward bliss—freshness, beauty, and splendor—together with inward bliss—perfect happiness and delight.

– In describing the women of Paradise He says, “In them are women who are good and beautiful” (al-Raḥmān 70), portraying them with inner beauty—complete excellence of character—and outer beauty, for they possess fair faces and every pleasing outward feature.

– After mentioning physical travel, He referred to spiritual travel: “Upon Allah rests the showing of the straight path, and some of them are deviant” (al-Naḥl 9).

– Likewise, He says, “March forth in detachments” (al-Nisāʾ 71)—that is, in separate companies—as indicated by His words, “or march forth all together.”

– And His words, “None will enter it except the most wretched: those who denied and turned away” (al-Layl 15–16), show that he denied the truth with his heart and turned away from obedience with his actions; denial is the inner deviation, and turning away is the outer one. A similar pairing appears in: “Indeed, it has been revealed to us that punishment awaits whoever denies and turns away” (Ṭā-Hā 48).