Some regard knowledge as superior to action, while others put action first, but both parties are wrong. Unless action is combined with knowledge, it is not deserving of recompense. Prayer, for instance, is not really prayer, unless performed with knowledge of the principles of purification and those which concern the qibla,[[22]] and with knowledge of the nature of intention. Similarly, knowledge without action is not knowledge. Learning and committing to memory are acts for which a man is rewarded in the next world; if he gained knowledge without action and acquisition on his part, he would get no reward. Hence two classes of men fall into error: firstly, those who claim knowledge for the sake of public reputation but are unable to practise it, and in reality have not attained it; and secondly, those who pretend that practice suffices and that knowledge is unnecessary. It is told of Ibráhím b. Adham that he saw a stone on which was written, “Turn me over and read!” He obeyed, and found this inscription: “Thou dost not practise what thou knowest; why, then, dost thou seek what thou knowest not?” Ánas b. Málik says: “The wise aspire to know, the foolish to relate.” He who uses his knowledge as a means of winning power and honour and wealth is no savant. The highest pinnacle of knowledge is expressed in the fact that without it none can know God.

Section.

Knowledge is of two kinds: Divine and Human. The latter is worthless in comparison with the former, because God’s knowledge is an attribute of Himself, subsisting in Him, whose attributes are infinite; whereas our knowledge is an attribute of ourselves, subsisting in us, whose attributes are finite. Knowledge has been defined as “comprehension and investigation of the object known”, but the best definition of it is this: “A quality whereby the ignorant are made wise.” God’s knowledge is that by which He knows all things existent and non-existent: He does not share it with Man: it is not capable of division nor separable from Himself. The proof of it lies in the disposition of His actions (tartíb-i fi`lash), since action demands knowledge in the agent as an indispensable condition. The Divine knowledge penetrates what is hidden and comprehends what is manifest. It behoves the seeker to Contemplate God in every act, knowing that God sees him and all that he does.

Story. They relate that a leading man in Baṣra went to his garden. By chance his eye fell upon the beautiful wife of his gardener. He sent the fellow away on some business and said to the woman: “Shut the gates.” She replied: “I have shut them all except one, which I cannot shut.” He asked: “Which one is that?” “The gate,” said she, “that is between us and God.” On receiving this answer the man repented and begged to be forgiven.

Ḥátim al-Aṣamm said: “I have chosen four things to know, and have discarded all the knowledge in the world besides.” He was asked: “What are they?” “One,” he answered, “is this: I know that my daily bread is apportioned to me, and will neither be increased nor diminished; consequently I have ceased to seek to augment it. Secondly, I know that I owe to God a debt which no other person can pay instead of me; therefore I am occupied with paying it. Thirdly, I know that there is one pursuing me (i.e. Death) from whom I cannot escape; accordingly I have prepared myself to meet him. Fourthly, I know that God is observing me; therefore I am ashamed to do what I ought not.”

Section.

The object of human knowledge should be to know God and His Commandments. Knowledge of “time” (`ilm-i waqt)[[23]], and of all outward and inward circumstances of which the due effect depends on “time”, is incumbent upon everyone. This is of two sorts: primary and secondary. The external division of the primary class consists in making the Moslem’s profession of faith, the internal division consists in the attainment of true cognition. The external division of the secondary class consists in the practice of devotion, the internal division consists in rendering one’s intention sincere. The outward and inward aspects cannot be divorced. The exoteric aspect of Truth without the esoteric is hypocrisy, and the esoteric without the exoteric is heresy. So, with regard to the Law, mere formality is defective, while mere spirituality is vain.

The Knowledge of the Truth (Ḥaqíqat) has three pillars—

The Knowledge of the Law (Sharí`at) also has three pillars—