had done what they were admonished to do, it would have been better for them and would have given them greater firmness,” and the following verses.

He also says:

“There has come to you from Allah a light and a clear Book.”

“Through it Allah guides those who seek His pleasure to the ways of peace,” continuing to the end of the verse.

And He, Most High, says:

“O you who believe, fear Allah and believe in His Messenger. He will grant you a double share of His mercy, provide you with a light by which you may walk, and forgive you,” continuing to the end of the verse.

As for knowledge, two kinds are principally intended by it.

The first is knowledge of Allah Himself, of His attributes of majesty and honor, and of what His most beautiful names signify. When this knowledge becomes firmly rooted in the heart, it necessarily gives rise to fear of Allah. For one must know that Allah rewards obedience to Him and punishes disobedience to Him, as both the Quran and direct observation attest. This is the meaning of the statement of Abū Hayyān al-Taymī—one of the generation following the Successors:

“Scholars are of three kinds: one who knows Allah but does not know His commands; one who knows His commands but does not know Allah; and one who knows both Allah and His commands. The scholar who knows Allah is the one who fears Him, while the scholar who knows His commands is the one who knows what is lawful and unlawful.”

A man addressed al-Shaʿbī, saying, “O scholar!” He replied, “The scholar is only the one who fears Allah.”

ʿAbd Allāh ibn Masʿūd said:

“Fear of Allah is sufficient knowledge, and presumption concerning Allah is sufficient ignorance.”

The second kind intended by knowledge of Allah is knowledge of the rulings of the revealed law, as related in the authentic collection concerning the Prophet, may Allah bless him and grant him peace:

“He availed himself of a concession in a certain matter, and news reached him that some people had scrupulously abstained from it