forbidden, whereas genuine distinctions do exist: Allah prefers some kinds of people over others. The Arabs are superior to other peoples; the Arab stock is better than the non-Arab stock. Yet if an Arab is devoid of taqwā while a non-Arab possesses it, then in Allah’s sight the non-Arab is more honored than the Arab.

The author next adduces another set of verses: “So do not ascribe purity to yourselves; He knows best who is truly God-fearing” (al-Najm 53:32). “Do not ascribe purity” means: do not declare yourselves immaculate out of pride. By contrast, to speak of Allah’s favor upon a servant—for instance, someone might say, “I used to wrong my own soul, I was wayward; then Allah guided me, enabled me, and I have remained upright”—is simply to recount Allah’s blessing, not to commend oneself, and there is no blame in that. Likewise, there is no harm in mentioning that Allah enriched a person after poverty.

As for the phrase “He knows best who is God-fearing,” He—the Lord, exalted be He—alone knows those who truly possess taqwā. How often do two people perform the same deed or refrain from the same act, yet the difference between them in taqwā is as vast as the distance between heaven and earth! Two individuals may pray side by side, but the taqwā hidden in their hearts may differ as heaven differs from earth; two may both avoid immorality, yet their levels of taqwā can be worlds apart. Hence the verse: “He knows best who is God-fearing.”

The author then cites another verse: “And the people of the Heights will call out to men they recognize by their marks, saying, ‘Of what avail to you was your multitude and that over which you used to wax proud?’” (al-Aʿrāf 7:48). The People of the Heights are those whose good and bad deeds are exactly equal; consequently, they enter neither Paradise nor Hell at first. The inhabitants of Hell will be driven to the Fire, while the God-fearing will be escorted to the Most Merciful.