Conversely, someone may be granted knowledge of something he has neither examined nor previously thought about, just as someone may unexpectedly see the crescent moon without looking for it, or hear words without listening attentively. None of this is because the heart receives knowledge on its own; rather, it depends upon certain conditions and a readiness that may result from a person’s own effort, in which case it is something sought, or may come through Allah’s bounty, in which case it is a gift.

The heart’s soundness, its proper function, and the purpose for which it was created thus lie in comprehending things. I do not say merely knowing them, for someone may know something without comprehending it, remaining heedless of it and disregarding it. Someone who comprehends a thing grasps it, masters it, retains it, and fixes it firmly in his heart, so that he is well equipped when he needs it. His deeds then accord with his words, and his inward state with his outward conduct. Such a person has been granted wisdom:

“Whoever is granted wisdom has certainly been granted much good.”

Abū al-Dardā’ said:

“Some people are granted knowledge but are not granted sound judgment. Shaddād ibn Aws was among those granted both knowledge and sound judgment.”

Moreover, people differ in their very comprehension of things, ranging from complete to deficient, and in what they comprehend, whether little or much, great matters or subtle ones, and so forth.

These three organs are the principal means by which knowledge is acquired and perceived. I mean the knowledge that distinguishes human beings from other animals, rather than that which they share with them through smell and taste