(2) Or again, one may say to a simple and ignorant man: "The learned man reckons upon his knowledge as a viaticum for the next life. He believes that his knowledge will save him and plead in his favor, and that his intellectual superiority will entitle him to indulgence; lastly, that if his knowledge increases his responsibility, it may also entitle him to a higher degree of consideration. All that is possible; and even if the learned man has neglected practise, he can at any rate produce proofs of his knowledge. But you, poor, witless one, if, like him, you neglect practise, destitute as you are of knowledge, you will perish without anything to plead in your favor." (3) Or one may answer, and this reason is the true one: "The truly learned man only sins through carelessness, and does not remain in a state of impenitence. For real knowledge shows sin to be a deadly poison, and the other world to be superior to this. Convinced of this truth, man ought not to exchange the precious for the vile. But the knowledge of which we speak is not derived from sources accessible to human diligence, and that is why progress in mere worldly knowledge renders the sinner more hardened in his revolt against God." True knowledge, on the contrary, inspires in him who is initiate in it more fear and more reverence, and raises a barrier of defense between him and sin. He may slip and stumble, it is true, as is inevitable with one encompassed by human infirmity, but these slips and stumbles will not weaken his faith. The true Moslem succumbs occasionally to temptation, but he repents and will not persevere obstinately in the path of error. I pray God the Omnipotent to place us in the ranks of his chosen, among the number of those whom he directs in the path of safety, in whom he inspires fervor lest they forget him; whom he cleanses from all defilement, that nothing may remain in them except himself; yea, of those whom he indwells completely, that they may adore none beside him. END OF THE RESCUES FROM ERROR THE DISCOVERER OF TRUTH ZAMAKHSHARI'S COMMENTARY ON THE KORAN PREFACE IN THE NAME OF THE MOST MERCIFUL GOD, KIND AND PITYING