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. Footnote 23: