nd the tradition: "Knowledge is a light which
God sheddeth into the heart of whomsoever He willeth" a confirmation of
Our statement.

Inasmuch as they have not apprehended the meaning of Knowledge, and have
called by that name those images fashioned by their own fancy and which
have sprung from the embodiments of ignorance, they therefore have
inflicted upon the Source of Knowledge that which thou hast heard and
witnessed.

For instance, a certain man,(141) reputed for his learning and
attainments, and accounting himself as one of the pre-eminent leaders of
his people, hath in his book denounced and vilified all the exponents of
true learning. This is made abundantly clear by his explicit statements as
well as by his allusions throughout his book. As We had frequently heard
about him, We purposed to read some of his works. Although We never felt
disposed to peruse other peoples' writings, yet as some had questioned Us
concerning him, We felt it necessary to refer to his books, in order that
We might answer Our questioners with knowledge and understanding. His
works, in the Arabic tongue, were, however, not available, until one day a
certain man informed Us that one of his compositions, entitled
Irshadu'l-'Avam,(142) could be found in this city. From this title We
perceived the odour of conceit and vainglory, inasmuch as he hath imagined
himself a learned man and regarded the rest of the people ignorant. His
worth was in fact made known by the very title he had chosen for his book.
It became evident that its author was following the path of self and
desire, and was lost in the wilderness of ignorance and folly. Methinks,
he had forgotten the well-known tradition which sayeth: "Knowledge is all
that is knowable; and might and power, all creation." Notwithstanding, We
sent for the book, and kept it with Us a few days. It was probably
referred to twice. The second time, We accidentally came upon the story of
the "Mi'raj"(143) of Muhammad, of Whom was spoken: "But for Thee, I would
not have created the spheres." We noticed that he had enumerated some
twenty or more sciences, the knowledge of which he considered to be
essential for the comprehension of the mystery of the "Mi'raj". We
gathered from his statements that unless a man be deeply versed in them
all, he can never attain to a proper understanding of this transcendent
and exalted theme. Among the specified sciences were the science of
metaphysical abstractions, of alc