---
title: "39 Knowledge Quotes By Franz Rosenthal"
description: "39 Knowledge quotes by Franz Rosenthal. Plus more from Franz Rosenthal and more Knowledge sayings from other authors."
image: "https://sms4smile.com/quotes/i/b22/franz-rosenthal-10507_knowledge_your-knowledge-belongs-to-your-spirit-yo_901421.jpg"
---

> [“Your knowledge belongs to your spirit. Your wealth belongs to your body.”](https://sms4smile.com/quotes/franz-rosenthal/your-knowledge-belongs-to-your-spirit-your-wealth-belongs-to-your-body/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“A man remains knowing as long as he searches for knowledge and continues to study. When he thinks he knows, he has…](https://sms4smile.com/quotes/franz-rosenthal/a-man-remains-knowing-as-long-as-he-searches-for-knowledge-and/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“1. “Knowledge is an attribute (sifah) through which ignorance, doubt, or conjecturing is removed from him who is alive.”129”](https://sms4smile.com/quotes/franz-rosenthal/1-knowledge-is-an-attribute-sifah-through-which-ignorance-doubt-or/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The man who has knowledge is considered most outstanding among people, Even if he does not occupy a position of nobility among…](https://sms4smile.com/quotes/franz-rosenthal/the-man-who-has-knowledge-is-considered-most-outstanding-among-people/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/2f7/franz-rosenthal-10507_knowledge_the-man-who-has-knowledge-is-considered_2290376.jpg)

> [“Scholars who have to spend their time among ignoramuses, or, even worse, are under their control, are to be pitied. Knowledge, being…](https://sms4smile.com/quotes/franz-rosenthal/scholars-who-have-to-spend-their-time-among-ignoramuses-or-even-worse/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The seekers after knowledge should, of course, not seek worldly knowledge and worldly gain but devote themselves to the denunciation of the…](https://sms4smile.com/quotes/franz-rosenthal/the-seekers-after-knowledge-should-of-course-not-seek-worldly/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/6fb/franz-rosenthal-10507_fear_the-seekers-after-knowledge-should-of-co_585189.jpg)

> [“In the preceding century, the philosopher al-Kindi had defined wisdom as the "the excellence of the (rational) power, the knowledge of the…](https://sms4smile.com/quotes/franz-rosenthal/in-the-preceding-century-the-philosopher-al-kindi-had-defined-wisdom/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Knowledge is the arrival (wusûl ) of the soul at the meaning (manâ) of a thing.” Qinâlîzâdeh, who considers this the best…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-is-the-arrival-wus-l-of-the-soul-at-the-meaning-man-of-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The knowledge scholars possess causes them to act. Eventually, they will be sought after by the people, but as true scholars, they…](https://sms4smile.com/quotes/franz-rosenthal/the-knowledge-scholars-possess-causes-them-to-act-eventually-they/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/a77/franz-rosenthal-10507_knowledge_the-knowledge-scholars-possess-causes-th_1819446.jpg)

> [“A book of the Indians (that is, Kalîlah wa-Dimnah) teaches that a scholar’s knowledge accompanies him and provides for him wherever he…](https://sms4smile.com/quotes/franz-rosenthal/a-book-of-the-indians-that-is-kal-lah-wa-dimnah-teaches-that-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Knowledge without action is like a bow without a string.” A relationship as close as blood relationship must be established between knowledge…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-without-action-is-like-a-bow-without-a-string-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/545/franz-rosenthal-10507_blood-relation_knowledge-without-action-is-like-a-bow-w_665049.jpg)

> [“1. “Knowledge is that through whose existence he in whom it subsists is enabled to act in an orderly fashion and to…](https://sms4smile.com/quotes/franz-rosenthal/1-knowledge-is-that-through-whose-existence-he-in-whom-it-subsists-is/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/a53/franz-rosenthal-10507_knowledge_1-knowledge-is-that-through-whose-existe_1196950.jpg)

> [“Knowledge means true leadership. Honor paid to a man because of his wealth or his power ought not to please him, because…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-means-true-leadership-honor-paid-to-a-man-because-of-his/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/fe7/franz-rosenthal-10507_honor_knowledge-means-true-leadership-honor-pa_2737240.jpg)

> [“Saying, I do not know,’ constitutes one half of knowledge” is both a Prophetical tradition and a saying found in Graeco-Arabic wisdom…](https://sms4smile.com/quotes/franz-rosenthal/saying-i-do-not-know-constitutes-one-half-of-knowledge-is-both-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“An ignorant man is forgiven seventy sins, before one sin is forgiven to the person who possesses knowledge. Evil actions should not…](https://sms4smile.com/quotes/franz-rosenthal/an-ignorant-man-is-forgiven-seventy-sins-before-one-sin-is-forgiven/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“According to the Prophet, the four blemishes of knowledge are boasting of one’s knowledge and feeling superior on account of it to…](https://sms4smile.com/quotes/franz-rosenthal/according-to-the-prophet-the-four-blemishes-of-knowledge-are-boasting/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The majority con- sensus, however, reached eventually was again expressed clearly and forcefully by al-Ghazzâlî: “The knowledge about (ma- rifah) God is…](https://sms4smile.com/quotes/franz-rosenthal/the-majority-con-sensus-however-reached-eventually-was-again/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The proper respect to be shown to scholars is described by Alî in detail. He is credited with the constantly repeated statement…](https://sms4smile.com/quotes/franz-rosenthal/the-proper-respect-to-be-shown-to-scholars-is-described-by-al-in/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“As far as the praise of knowledge is concerned, al-Askarî otherwise restricts himself to some of the more ordinary statements, such as…](https://sms4smile.com/quotes/franz-rosenthal/as-far-as-the-praise-of-knowledge-is-concerned-al-askar-otherwise/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Umar b. al-Khattâb contributes the rather resigned insight that men are never as jealous of knowledge as they are of their wives.…](https://sms4smile.com/quotes/franz-rosenthal/umar-b-al-khatt-b-contributes-the-rather-resigned-insight-that-men/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Ash-Shâfi i paid no attention to a slave girl given to him by friends who wants to sleep with him. Abû Hanîfah,…](https://sms4smile.com/quotes/franz-rosenthal/ash-sh-fi-i-paid-no-attention-to-a-slave-girl-given-to-him-by-friends/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Knowledge,” which for al-Qônawî is never very far from Sufi gnosis, is “an abstract universal reality,” or “a single universal reality.” In…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-which-for-al-q-naw-is-never-very-far-from-sufi-gnosis-is-an/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Ilm is rather a comprehensive term, for the Prophet has said: “Knowledge consists of three things, a clear verse (of the Qur-…](https://sms4smile.com/quotes/franz-rosenthal/ilm-is-rather-a-comprehensive-term-for-the-prophet-has-said-knowledge/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Altogether there is little that can be said about "knowledge" in pre-Islamic Arabia. There existed, it seems, an original elementary concept of…](https://sms4smile.com/quotes/franz-rosenthal/altogether-there-is-little-that-can-be-said-about-knowledge-in-pre/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Further, a discerning and discriminating person must realize that a man who possesses knowledge is nobler in every conceivable respect than a…](https://sms4smile.com/quotes/franz-rosenthal/further-a-discerning-and-discriminating-person-must-realize-that-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The educational element in the adab discussion of knowledge is unmistakable in a monograph entitled “The Encouragement of Seeking and Being Eager…](https://sms4smile.com/quotes/franz-rosenthal/the-educational-element-in-the-adab-discussion-of-knowledge-is/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Among the conventional adab anthologies, we encounter a somewhat different organization of the traditional material in the Kitâb Adab ad- dunyâ wa-d-dîn…](https://sms4smile.com/quotes/franz-rosenthal/among-the-conventional-adab-anthologies-we-encounter-a-somewhat/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“And it is said that each one of the numerous “stations” on the mystic path has a light of its own, and…](https://sms4smile.com/quotes/franz-rosenthal/and-it-is-said-that-each-one-of-the-numerous-stations-on-the-mystic/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The Misbâh has chapters on “knowledge” (- ilm, ch. 62), “certain knowledge” ( yaqîn, ch. 88), “wisdom” (hikmah, ch. 99), and “ignorance”…](https://sms4smile.com/quotes/franz-rosenthal/the-misb-h-has-chapters-on-knowledge-ilm-ch-62-certain-knowledge-yaq/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/3f0/franz-rosenthal-10507_fear_the-misb-h-has-chapters-on-knowledge-ilm_1013516.jpg)

> [“1. “Knowledge is the revelation (tajallî ) of things themselves.”130 Note the use of the verb tajallâ in D-10. 2. “Knowledge is…](https://sms4smile.com/quotes/franz-rosenthal/1-knowledge-is-the-revelation-tajall-of-things-themselves-130-note/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“The all-sustaining power of knowledge is captured in the simile of knowledge being food for the soul. Various versions of it are…](https://sms4smile.com/quotes/franz-rosenthal/the-all-sustaining-power-of-knowledge-is-captured-in-the-simile-of/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/fff/franz-rosenthal-10507_food-and-drink_the-all-sustaining-power-of-knowledge-is_2305350.jpg)

> [“Al-Askarî gives examples of the high esteem shown to scholars and the important position in society they occupy, often in spite of…](https://sms4smile.com/quotes/franz-rosenthal/al-askar-gives-examples-of-the-high-esteem-shown-to-scholars-and-the/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/a63/franz-rosenthal-10507_knowledge_al-askar-gives-examples-of-the-high-este_468098.jpg)

> [“13. “Knowledge stands for the arrival (husûl ) in the soul of some concept (ma- na) in a way that does not…](https://sms4smile.com/quotes/franz-rosenthal/13-knowledge-stands-for-the-arrival-hus-l-in-the-soul-of-some-concept/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/14f/franz-rosenthal-10507_knowledge_13-knowledge-stands-for-the-arrival-hus_2010806.jpg)

> [“The search for knowledge demands foregoing the pleasures of companionship, but this is usually understood to mean frivolous and unprofi table human…](https://sms4smile.com/quotes/franz-rosenthal/the-search-for-knowledge-demands-foregoing-the-pleasures-of/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/26f/franz-rosenthal-10507_friendship_the-search-for-knowledge-demands-foregoi_1110535.jpg)

> [“In Arabic linguistic usage, we are told, the interpretation of “water” as knowledge is confirmed by the common fi gure of speech…](https://sms4smile.com/quotes/franz-rosenthal/in-arabic-linguistic-usage-we-are-told-the-interpretation-of-water-as/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Knowledge is that which the soul desires.”136 8. “Knowledge is the falling of the soul (’s sight)137 upon that which is concealed…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-is-that-which-the-soul-desires-136-8-knowledge-is-the/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“A sage said to his son: You must concern yourself with knowledge, for the least benefi t it confers upon the person…](https://sms4smile.com/quotes/franz-rosenthal/a-sage-said-to-his-son-you-must-concern-yourself-with-knowledge-for/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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> [“Teachers must not be too severe, and students must not be bashful. According to Luqmân, a dignifi ed quiet on the part…](https://sms4smile.com/quotes/franz-rosenthal/teachers-must-not-be-too-severe-and-students-must-not-be-bashful/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

[Image](https://sms4smile.com/quotes/i/08d/franz-rosenthal-10507_asking-questions_teachers-must-not-be-too-severe-and-stud_985788.jpg)

> [“Their concept of knowledge was eloquently expressed, for instance, by Muâdh b. Jabal (d. 18/639, one of the trusted lieutenants of the…](https://sms4smile.com/quotes/franz-rosenthal/their-concept-of-knowledge-was-eloquently-expressed-for-instance-by/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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## More by Franz Rosenthal

> [“Ash-Shâfi i paid no attention to a slave girl given to him by friends who wants to sleep with him. Abû Hanîfah, asked about…](https://sms4smile.com/quotes/franz-rosenthal/ash-sh-fi-i-paid-no-attention-to-a-slave-girl-given-to-him-by-friends/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“A book of the Indians (that is, Kalîlah wa-Dimnah) teaches that a scholar’s knowledge accompanies him and provides for him wherever he goes, and…](https://sms4smile.com/quotes/franz-rosenthal/a-book-of-the-indians-that-is-kal-lah-wa-dimnah-teaches-that-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Its insistence upon “knowledge” has no doubt made medieval Muslim civi lization one of great scholarly and scientifi c productivity, and through it, Muslim…](https://sms4smile.com/quotes/franz-rosenthal/its-insistence-upon-knowledge-has-no-doubt-made-medieval-muslim-civi/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Their concept of knowledge was eloquently expressed, for instance, by Muâdh b. Jabal (d. 18/639, one of the trusted lieutenants of the Prophet, and…](https://sms4smile.com/quotes/franz-rosenthal/their-concept-of-knowledge-was-eloquently-expressed-for-instance-by/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“1. “Knowledge is an attribute (sifah) through which ignorance, doubt, or conjecturing is removed from him who is alive.”129”](https://sms4smile.com/quotes/franz-rosenthal/1-knowledge-is-an-attribute-sifah-through-which-ignorance-doubt-or/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Knowledge,” which for al-Qônawî is never very far from Sufi gnosis, is “an abstract universal reality,” or “a single universal reality.” In contrast to…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-which-for-al-q-naw-is-never-very-far-from-sufi-gnosis-is-an/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Al-Askarî gives examples of the high esteem shown to scholars and the important position in society they occupy, often in spite of their lowly…](https://sms4smile.com/quotes/franz-rosenthal/al-askar-gives-examples-of-the-high-esteem-shown-to-scholars-and-the/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“The seekers after knowledge should, of course, not seek worldly knowledge and worldly gain but devote themselves to the denunciation of the world, to…](https://sms4smile.com/quotes/franz-rosenthal/the-seekers-after-knowledge-should-of-course-not-seek-worldly/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“A man remains knowing as long as he searches for knowledge and continues to study. When he thinks he knows, he has become ignorant.”](https://sms4smile.com/quotes/franz-rosenthal/a-man-remains-knowing-as-long-as-he-searches-for-knowledge-and/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“The intellect itself was unable to state who God was, until God anointed its eyes with the light of divine uniqueness, for, as al-Kalâbâdhî…](https://sms4smile.com/quotes/franz-rosenthal/the-intellect-itself-was-unable-to-state-who-god-was-until-god/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“In Arabic linguistic usage, we are told, the interpretation of “water” as knowledge is confirmed by the common fi gure of speech that calls…](https://sms4smile.com/quotes/franz-rosenthal/in-arabic-linguistic-usage-we-are-told-the-interpretation-of-water-as/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Knowledge without action is like a bow without a string.” A relationship as close as blood relationship must be established between knowledge and action.…](https://sms4smile.com/quotes/franz-rosenthal/knowledge-without-action-is-like-a-bow-without-a-string-a/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Kings exercise control over people, and scholars exercise control over kings.”](https://sms4smile.com/quotes/franz-rosenthal/kings-exercise-control-over-people-and-scholars-exercise-control-over/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“Your knowledge belongs to your spirit. Your wealth belongs to your body.”](https://sms4smile.com/quotes/franz-rosenthal/your-knowledge-belongs-to-your-spirit-your-wealth-belongs-to-your-body/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

> [“When Jesus was hailed with the words, “Blessed be the womb that bore you,” he retorted, “Blessed be the one whom God taught His…](https://sms4smile.com/quotes/franz-rosenthal/when-jesus-was-hailed-with-the-words-blessed-be-the-womb-that-bore/)

[Franz Rosenthal](https://sms4smile.com/quotes/author/franz-rosenthal/)

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                        "text": "“The knowledge scholars possess causes them to act. Eventually, they will be sought after by the people, but as true scholars, they will flee from all the worldly demands made on them. High praise is due to the man who speaks and knows, who listens and retains, who retains and acts.”",
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                        "text": "“Knowledge without action is like a bow without a string.” A relationship as close as blood relationship must be established between knowledge and action. Knowledge is acquired, because it is a ladder leading up to action, which is true action only if it leads to God.”",
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                        "text": "“Knowledge means true leadership. Honor paid to a man because of his wealth or his power ought not to please him, because it may pass with their passing. Honor paid to a man because of his adab or his religiosity is something to be pleased about. Muhammad: “The scholars on earth are comparable to the stars in heaven.” The value of knowledge is indicated by the fact that nobody likes to risk the loss of his share of it.”",
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                        "text": "“Saying, I do not know,’ constitutes one half of knowledge” is both a Prophetical tradition and a saying found in Graeco-Arabic wisdom literature. The phrase most widely recommended for use was lâ adrî “I do not know.” Aristotle was described as saying that he was so fond of using it that he used it also in cases where he possessed the required knowledge.”",
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                        "text": "“An ignorant man is forgiven seventy sins, before one sin is forgiven to the person who possesses knowledge. Evil actions should not deter anyone from accepting good advice from the individual who commits them. This has been said by Bilâl b. Abî Burdah and is expressed in a famous verse, here ascribed to al-Khalîl: The light of knowledge must not be extinguished by dark sins. Knowledge is sought on account of action, and not vice versa. Leaving the truth alone because of one’s ignorance is better than doing so through inaction.”",
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                        "text": "“According to the Prophet, the four blemishes of knowledge are boasting of one’s knowledge and feeling superior on account of it to recognized scholars, entering into contests with fools on the strength of one’s knowledge, trying through it to influence people in his favor, and attempting to obtain favors from leaders in powerful positions by means of it.”",
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                        "text": "“The majority con- sensus, however, reached eventually was again expressed clearly and forcefully by al-Ghazzâlî: “The knowledge about (ma- rifah) God is the end of every cognition (ma- rifah) and the fruit of every knowledge (or science, - ilm) according to all schools of thought.\" There is no true knowledge of God for man, but human knowledge can achieve some realization of His being.”",
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                        "text": "“The proper respect to be shown to scholars is described by Alî in detail. He is credited with the constantly repeated statement that “Knowledge is better than property. For knowledge protects you, while you must protect property. Property is diminished by spending, while knowledge thrives on spending.” Alî’s celebrated remark: “A man’s value consists in what he knows or does well.”",
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                        "text": "“As far as the praise of knowledge is concerned, al-Askarî otherwise restricts himself to some of the more ordinary statements, such as the hadîth affi rming the Prophet’s permission to use attery and show envy in connection with knowledge, or Alî’s famous remark that a man’s value consists in what he knows or does well.”",
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                        "text": "“Umar b. al-Khattâb contributes the rather resigned insight that men are never as jealous of knowledge as they are of their wives. Salmân indicates the need for teaching and publication in the words, “Knowledge which remains unexpressed is like treasure unused.” The hadîth about the two kinds of knowledge, discussed above, p. 243. Umar on the desirability of the combination of ilm and hilm. Abû d-Dardâ expresses himself on the burden scholars have to bear in these words: “An increase in knowledge means an increase in pain.” Statements by Plato and another sage to the effect that consciousness of not knowing indicates knowledge. An elaboration of this idea is attributed to al-Khalîl: “There are four kinds of men. There are men who know and know that they know. Put questions to them! There are men who know and do not know that they know. They are forgetful. Remind them! There are men who do not know and know that they do not know. They require guidance. Teach them! And there are men who do not know and do not know that they do not know. They are ignorant. Shun them!”",
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                        "text": "“Ash-Shâfi i paid no attention to a slave girl given to him by friends who wants to sleep with him. Abû Hanîfah, asked about the manner in which memorized knowledge can be acquired, exclaimed, “Lamp oil, lamp oil” (al-bizr al-bizr), and a poor student later to become a famous scholar, Abû Hâtim (as-Sijistânî?), being unable to buy lamp oil, used the watchman’s lantern to study at night in the streets. Scholars continue their studies even in the bath. They are so absorbed in their work that they do not notice what is going on around them, that they do not care to waste time on eating, that they do not bother when a hemorrhage occurs during their all-night study. In the last case, a warning note is sounded for the benefi t of the reader: Studying is done for the good of one’s soul (life). If the soul is destroyed, the knowledge acquired is of no use. “Overstepping the right mean in studying may lead to the loss of knowledge.”",
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                        "text": "“Knowledge,” which for al-Qônawî is never very far from Sufi gnosis, is “an abstract universal reality,” or “a single universal reality.” In contrast to rational knowledge, no perception-and-apperception (tasawwur/tasdîq) is involved in the visionary knowledge of the mystic, as believed by the great mass, but only perception. The Qur- ân is “the form of the knowl- edge that comprises the variety of possible conditions affecting existing things,” or it is the form of the divine attribute of knowledge.85 Another aspect of Muslim theology was thus invaded by logic in a rather intui- tive, unsystematic manner which, however, further shows the desire to divert the powerful current of thought centering around “knowledge” into special channels.”",
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                        "text": "“Ilm is rather a comprehensive term, for the Prophet has said: “Knowledge consists of three things, a clear verse (of the Qur- ân), a well-established sunnah, and a fair religious duty ( farîdah).” Also, Jesus has said: “There are three (kinds of ) knowers (- âlim), a knower of God, a knower of the command of God, and a knower of the command of God who is at the same time a knower of God.” Consequently, there are three kinds of knowledge, namely, the knowledge of what is lawful and what is unlawful, which is the legal knowledge of the rules governing this world and which is exoteric material knowledge; the knowledge of the rules governing the other world, which is esoteric intuitive knowledge; and the knowledge of the divine rules as they affect God’s creation in both this world and the other world.”",
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                        "text": "“Altogether there is little that can be said about \"knowledge\" in pre-Islamic Arabia. There existed, it seems, an original elementary concept of knowledge as the piecemeal acquisition of material data. It was, in the course of time, replaced by, or rather, amalgamated with a concept of knowledge as something possessing different degrees of realization. Eventually, there came the additional insight that knowledge constituted a higher and truer form of reality. Such was \"knowledge\" in Arabia when Muhammad (SAWS) came and forged the concept into the basic tool and objective of divine revelation, thus setting the stage for that reverence for knowledge which was to become the main theme of Islamic civilization.”",
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                        "text": "“Further, a discerning and discriminating person must realize that a man who possesses knowledge is nobler in every conceivable respect than a man of wealth. If he is given knowledge, he need not despair of money, of which a little suffi ces, or greatly worry about the loss of it. Knowledge exercises control. Wealth is something over which control is exercised. Knowledge belongs to the soul. Wealth is corporeal. Knowledge belongs to a man in a more personal manner than wealth. The perils of the wealthy are many and sudden. You do not see a man who possesses knowledge robbed of his knowledge and left deprived of it. But you have seen quite a few people whose money was stolen, taken away, or confi scated, and the former owners remained helpless and destitute. Knowledge thrives on being spent. It accompanies its possessor into destitution. It makes it possible to be satisfi ed with little. It lowers a curtain over need. Wealth does not do that.”",
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                        "text": "“The educational element in the adab discussion of knowledge is unmistakable in a monograph entitled “The Encouragement of Seeking and Being Eager to Gather Knowledge” by Abû Hilâl al-Askarî. The brief work is distinguished by the comparative originality of its contents and the author’s willingness to give his own views and comments on the sayings and stories he cites. His aim is to show that while the acquisition of knowledge calls for hard work, industriousness, and great sacrifi ce, the rewards both material and spiritual are worth the effort required. The two basic ideas are rather skilfully interwoven, with the principal stress on the necessity of relentless labor. Knowledge means perfection or, as the author puts it, “perfect among men is he who realizes the excellence of knowledge and then is able to study, in order to obtain knowledge,” and, as a result, to taste the sweetness of the incomparable pleasure it provides.”",
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                        "text": "“Among the conventional adab anthologies, we encounter a somewhat different organization of the traditional material in the Kitâb Adab ad- dunyâ wa-d-dîn of al-Mâwardî (d. 450/1058).84 The five large chapters of the work deal with 1. the excellence of the intellect and intelligence and the blameworthiness of instinctive desire and blind prejudice (hawâ); 2. the âdâb of knowledge; 3. the âdâb of religion (dealing mainly with the negative aspects of the material world); 4. the âdâb of this world; and 5. the âdâb of the soul. As the plural âdâb indicates, the various ways in which intellectual, religious, practical/material, and spiritual/ethical behavior is to be practised are illustrated by preferably brief and aphoristic statements in prose and, quite often, in verse. As is to be expected, the chapter on knowledge shows no systematic arrangement. It starts out with strong expressions of praise for knowledge and the appropriate Qur- ânic citations and statements by the Prophet and early Muslim authorities. Evidence is presented for the superiority of knowledge over ignorance. The impossibility of attaining complete knowledge is explained, and the need to acquire knowledge of all kinds wherever possible is stressed. The relationship between knowledge and material possessions is explored in the usual manner. It is recommended that the process of studying begin at an early age. Knowledge is dif- cult to acquire. Again, the prevalence of ignorance is discussed. The objectionable character of using knowledge for ulterior purposes comes in for customary mention. There are sayings explaining the best methods of study and instruction, the qualities students ought to possess, the need for long and strenuous study, and the drawbacks of forgetfulness. Then, we read remarks about handwriting, about the usually bad handwriting of scholars, and about their constantly being engaged in writing. Remarks on the qualifi cations of students, the hadîth that “good questions are one half of knowledge,” and sayings about the character qualities of scholars complete the part of the work devoted to knowledge. Its predominantly secular outlook is indicated by the fact that knowledge here continues to precede the discussion of religion and ethics. The basic role conceded to the intellect with respect to both intellectual/educational and religious/ ethical activity is formally acknowledged by placing the chapter on it at the beginning, as was also the case in the work of al-Marzubânî.”",
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                        "text": "“And it is said that each one of the numerous “stations” on the mystic path has a light of its own, and the mystic’s banner (liwâ) itself consists of light Sufis were only too willing to describe every desirable phenomenon as “light.” We thus find references to the light of obedience to God (tâ- ah), the light of wisdom, which is a commonly employed phrase, the light of understanding ( fahm), of tawhîd, of the realities of faith, of sincere devotion (ikhlâs) and truthfulness (sidq), of God’s holiness and mercy, and so on. For al-Hakîm at-Tirmidhî, every word directed toward the Deity has a light. The lights of intellect, nearness to God, majesty or God’s face are, understandably, different in intensity. There is a light of tawhîd, a light of îmân, and so forth. By “the light” of insight, knowledge is meant. “The lights of knowledge shine for the gnostic (- ârif ), so that he is enabled to see the miracles of the supernatural.\" Playfully, an unnamed scholar used to tell the inner circle of his followers when he was alone with them and wanted to discuss “the science of the duties of the heart,” to bring in “the inner light” (an-nûr al-bâtin). Later, in the knowledge-centered mysticism of the school of Ibn Arabî, it was only natural to speak, as did Sadr-ad-dîn al-Qônawî, of knowledge (that is, the true knowledge of the mystic and of God) as “light,” as “the essence (- ayn) of light,” as “pure light,” as “the light of divine being,” as “the uncovering light.” Outward knowledge constituted “the form of light,” while inner knowledge constituted “the idea of light.”",
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                        "text": "“The Misbâh has chapters on “knowledge” (- ilm, ch. 62), “certain knowledge” ( yaqîn, ch. 88), “wisdom” (hikmah, ch. 99), and “ignorance” ( jahl, ch. 77). The chapters are spread over the whole, work seemingly without any clear motivation justifying their insertion in the particular places in which they are found. “Jafar” starts, of course, with the praise of knowledge as he does with the blame of ignorance whose progress is darkness42 and whose recession is light. He is concerned with clarifying the particular aspect of knowledge that is referred to in such common traditions as the search for knowledge being a duty, the search for knowledge to be extended even as far as China,43 and the knowledge about one’s soul being the knowledge of the Lord.44 In the first case, the knowledge intended is the knowledge of the fear of God and of certainty (- ilm at-taqwâ wa-l-yaqîn); in the sec- ond, the knowledge about (ma- rifah) the soul/self which includes the knowledge about the Lord; and in the third (where this last knowledge is particularly speci- ed), the knowledge that requires acting in accordance with it and which is “sincere devotion” (ikhlâs). The theme of the necessity of acting with sincere devotion is then elaborated by means of statements castigating useless knowledge and stressing the fact that just a small amount of knowledge supports a large amount of life-long work. An inscription found and deciphered by Jesus and a revelation received by David likewise indicate the need for action. “Knowledge” is the only way leading to God. The true “knower” is identi- ed by his prayers, his piety, and his actions, and not by his appearance, his pre- tensions, and his words. True knowledge has always been sought in the past by those possessing intelligence, devotion (nusk), modesty (bashful- ness, hayâ), and the fear of God (khashyah); today it is sought by men not possessing any of these qualities. Statements concerning the qualities required of teachers and students conclude “Jafar's chapter on knowledge. Knowledge, for “Jafar,” is the result of introspection, a response within the individual to the divine. But it is also the result of a process of teaching and studying, and it must - find expression in relevant human activity. The whole would seem to be a mixture of moderate Shîah views of revealed and inspired knowledge and the “orthodox” concern with the methodology of the transmission of traditions and their practi- cal legal signi- cance.”",
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                        "text": "“1. “Knowledge is the revelation (tajallî ) of things themselves.”130 Note the use of the verb tajallâ in D-10. 2. “Knowledge is the falling of the soul’s sight (basar) upon the universals.”131 3. “Knowledge is a light thrust by God into the heart.”132 For the concept of knowledge as light, see below, pp. 155 ff. 4. “The knower is he whom God allows to witness (ashhadahû) His divinity and essence, while he is not (yet) possessed by a state (hâl ). Knowledge is his state, but on condition that a distinction be made between it and gnosis (ma- rifah) and the gnostic - ârif ).”133 5. “The arrival of the knowledge of a thing whatever it may be and its perfect cognition (ma- rifah) is based upon union (ittihâd ) with the given object of knowledge, and union with a thing is based upon the cessa- tion of everything whereby the knower is distinguished from the object known.”134 6. “Knowledge is intuition (badîhah) as well as acquisition (iktisâb).”135 This hardly quali- es as a “de- nition” of knowledge, although it is listed as such by Ibn Sabîn. The fact that Ibn Sabîn lists evident knowl- edge next to acquired knowledge in this fashion would seem to indicate that for him, the philosophical-theological assumption of the existence of such knowledge corresponded with the mystic’s desire for divinely inspired knowledge.”",
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                        "text": "“The all-sustaining power of knowledge is captured in the simile of knowledge being food for the soul. Various versions of it are met with in the Graeco-Arabic tradition, “Like as the body grows through food and becomes -fi rm through exercise, thus the soul grows through studying and becomes strong through patiently enduring (the hardships of ) studying.” Diogenes, it seems, was supposed to have made this statement. Someone else, apparently Theognis, is said to have already played a variation on the theme: “Knowledge is not on the level of food which suffi ces to feed two or three but cannot feed many persons. Rather, it is like light which enables many eyes to see all at the same time.” Diogenes, or, according to another version, the Church Father, Basilius, admonishes us to take the appropriate measures against harmful knowledge in the same way in which we are used to protect ourselves against harmful foods, because knowledge is the food of the soul. According to Plato, the pleasure which the soul shares with the body is that of food and drink, whereas its incorporeal pleasure is that of knowledge and wisdom. For Pseudo-Apollonius of Tyana (Balînûs), proof of the incorporeality of the soul lies in the fact that it does not partake of material nourishment. “According to the Stoics,” he reports, “Socrates said that the soul eats; however, its food is something that is not corporeal, since the food of the soul is knowledge.” Knowledge is also described by Ibn Butlân as the thing that nourishes the intellect. It is for the intellect what food is for the body, since the two supplement each other and must exist together in human beings. Ibn Taymîyah states that “the arrival of knowledge in the heart is like the arrival of food in the body. The body is aware of food and drink. In the same manner, the hearts are aware of the sciences (- ulûm) that establish themselves in them and which are their food and drink.” In the popular conception, knowledge and books have always been identifi ed as spiritual food, down to the present day.”",
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                        "text": "“Al-Askarî gives examples of the high esteem shown to scholars and the important position in society they occupy, often in spite of their lowly origins which ordinarily would not have allowed them to advance far beyond their fathers’ menial situations. Much more numerous, and more interesting, are the anecdotes and remarks on the diffi culties that must be overcome on the road to knowledge. He cites the statement concerning the six qualities needed: a penetrating mind, much time, ability, hard work, a skilful teacher, and desire (or, in the parlance of our own time, “motivation,” shahwah). On his own, he adds the very elementary need for “nature,” that is, an inherited physical endowment, such as Muslim philologians of al-Askarî’s type always claimed as essential for their intellectual pursuits. The search for knowledge must be unselfi sh. As the author repeats over and over again, it is a never ending process. Persistent study sharpens the natural faculties. The hunger for knowledge is never stilled, as proclaimed by traditions ascribed to the Prophet. Stationariness means ultimate failure, according to the widely quoted saying that “man does not cease knowing as long as he studies, but once he gives up studying, he is the most ignorant of men.” Constant travel in search of knowledge and regular attendance at the teacher’s lectures are mandatory. The prospect of learning something not known before should make a man forget his home and his family and endure all possible hardships, as illustrated by an anecdote about al-Asmaî. Scholars refrain at times from certain foods as too luxurious or as harmful to the powers of memory. They study all night long.”",
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                        "text": "“13. “Knowledge stands for the arrival (husûl ) in the soul of some concept (ma- na) in a way that does not leave open the possibility that it could be different from the manner in which it has arrived.”86 Cf. above, D-5 and D-9. 14. “Knowledge is the perception (tasawwur) of a thing according to its realities.”87 Almost identical formulations are: “The knower . . . is he who perceives (mutasawwir) a thing according to its reality,”88 and, “Knowledge is perception (tasawwur) on our part of a thing according to its reality,” or, “perception of a thing as it is.”89 15. “Knowledge is the perception (tasawwur) by the soul of the dis- tinctive characteristics (rusûm) of the objects known in its essence.”90 The pronoun “its” refers to “soul.” Grammatically it could also refer to “distinctive characteristics” or “objects known,” but then, the plural “essences” would be expected. 16. “Absolute knowledge is the soul’s perception of the truths of things which are the objects of knowledge.”91 17. “Knowledge is the perception (tasawwur) of things through thor- ough understanding (tahaqquq) of quiddity and definition and apperception (tasdîq) with regard to them through pure, veri- ed (muhaqqaq) certainty.”92 18. “Knowledge is that which perception (tasawwur) and appercep- tion (tasdîq) teach (afâda).”93 19. “The intellect is the perceptions and apperceptions that arrive at the soul (or, “are attained by the soul”) by natural endowment (bi-l--fitrah), whereas knowledge is that which arrives by acquisition (iktisâb).”",
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                        "text": "“The search for knowledge demands foregoing the pleasures of companionship, but this is usually understood to mean frivolous and unprofi table human relations. Knowledge is rather something to be shared. It is restricted to an elite, since the ignorant are not only proverbially hostile to knowledge and those who possess knowledge, but they also greatly outnumber the learned and always will. This makes scholars always gravitate toward each other. Learned men never fi nd themselves strangers anywhere. They alone recognize each other, since the ignorant are unable to perceive the worth of learning, never having possessed any learning before. And they enjoy only the company of their peers. There is nothing to be pitied more than men of knowledge who have to put up with ignoramuses. This often expressed view appears also in the form of a witty anecdote told of one of the Persian kings. He imprisoned a scholar who had angered him together with an ignorant man in the same room, as the worst punishment he could think of. Thus, in defense against the world as well as on account of the intrinsic nature of knowledge, scholars must band together, in order to insure the persistence of knowledge in the world by communicating with each other and, above all, by transmitting their knowledge to others, if they are deserving. Nothing is more sterile than uncommunicated knowledge. Nothing is more signifi cant for society at large than the small groupings of teachers and students. Nothing, in short, has greater basic value for society than knowledge.”",
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                        "text": "“In Arabic linguistic usage, we are told, the interpretation of “water” as knowledge is confirmed by the common fi gure of speech that calls a man of vast knowledge an “ocean.” Moreover, the comparison of water and knowledge suggests that just as those who would sail the sea without a ship would drown in it, those who look for knowledge among those who do not have it will perish.”",
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                        "text": "“Knowledge is that which the soul desires.”136 8. “Knowledge is the falling of the soul (’s sight)137 upon that which is concealed deep inside it ( fî sirrihâ), and its stopping there and not com- ing out from it and leaving it.”138 9. “Knowledge, is a secret (sirr) that is thrust into the soul. If it is applied to the discernment (tamyîz) of the existing things, the careful searcher of the object sought, who controls a thing entirely and com- prehends the newly arising object of perception, its essence, and its substance absolutely, finds it . . .”",
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                        "text": "“A sage said to his son: You must concern yourself with knowledge, for the least benefi t it confers upon the person possessing it is that he does not remain alone,” because knowledge is always there to keep him company. I am happy with loneliness, Having taken knowledge for company, Having withdrawn from the people, And approving of forgetting and of being forgotten. This sentiment was, however, more commonly voiced in connection with books, those best companions and friends a man could have”",
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                        "text": "“Teachers must not be too severe, and students must not be bashful. According to Luqmân, a dignifi ed quiet on the part of scholars makes people willing to learn. Loquaciousness repels them. On the value of asking questions in order to gain knowledge: “Put questions like a fool, and store up information like a genius.” Six verses ascribed to Ibn al- Arâbî. Another verse, elsewhere ascribed to Bashshâr b. Burd, which runs: The cure of blindness (ignorance) is prolonged questioning. Blindness materializes through prolonged silence in the state of ignorance.”",
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                        "text": "“Their concept of knowledge was eloquently expressed, for instance, by Muâdh b. Jabal (d. 18/639, one of the trusted lieutenants of the Prophet, and certainly no forerunner of Sufism): “Study knowledge, for studying knowledge is the fear of God. Searching for knowledge is the worship of Him. Learning knowledge is the glorification of Him. Doing research in knowledge is a holy war in His behalf. Teaching knowledge to those who do not know is charity. And lavishing knowledge upon those who deserve it is nearness to God. Knowledge is a friend in loneliness. It is company for him who is all by himself. It is a guide under any circumstances whatever, an ornament among friends, a relative among strangers, and a lighthouse on the road to Paradise. Through knowledge, God lifts up people and makes them guides toward the good (life) who serve as examples to be followed and whose actions are studied and imitated and whose opinions are accepted. Their friendship is desired by the angels who touch them with their wings. In consequence, everything wet or dry asks for forgiveness for them, down to the fish and the reptiles of the sea and the wild beasts and the domestic animals of the land, as well as heaven and its stars. Knowledge is the life of the heart after blindness (?), the light of the eyes after darkness, and the strength of the body after weakness. Through knowledge, man reaches the stations of the pious and the highest ranks. Reflecting upon knowledge and learning it are considered equivalent to the performance of fasting. It is an act of obedience to God, of worship of Him, and of declaring His oneness. It constitutes ascetic behavior. It accomplishes the strengthening of family ties. Knowledge is the leader, and action is its follower. It is an inspiration given to the blessed. It is something that is denied to the unfortunate.” Such general praise of knowledge is heard constantly throughout Muslim history, in almost the same words and phrases. Here, however, it is used as an argument, obviously fictious and unhistorical, to prove the exclusive concern of the ancient Muslims with knowledge, in the Sufî sense.”",
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