between the good of this world and the Hereafter and the evil of this world and the Hereafter. He pairs beneficial knowledge with righteous deeds—wholesome knowledge with righteous deeds—just as He pairs their opposites: “misguidance” and “waywardness,” namely, following conjecture and what souls desire. The two members of each pair necessarily accompany one another when sound and free from any counteracting influence. Yet one may fail to accompany the other when a stronger opposing influence intervenes.

Thus, in contexts of censure, prohibition, and seeking refuge, each is censured and prohibited: misguidance and waywardness, ignorance and wrongdoing, misguidance and wrath. For each is something hateful whose absence is sought, particularly since it entails the other.

In contexts of praise, seeking good, and Allah’s favour, however, either one may be sought, or both may be sought; either one may be praised, or both may be praised. Each is good, desirable, and praiseworthy, and each is a means of attaining the other. Complete righteousness, however, requires both together. A person may attain this when he acquires one of them and no opposing influence intervenes.

One who calls people and directs them thereby adopts an approach of kindness and gentleness: he asks for one of the two because it is desirable in itself and is a means of attaining the other. This is gentler than commanding a servant to undertake both together, which might prove burdensome to him.

Commands build up, whereas prohibitions tear down. Commands secure health through taking medicines, whereas prohibitions serve as a protective regimen. Building and recovery proceed little by little, whereas demolition is quicker and protective abstinence is more comprehensive, although in both there may be