ing those actions which are useful tor happiness and avoiding those which lead to misery. The knowledge of these actions has been called practical knowledge. This is divided into two kinds: external actions, the knowledge of which is called Fiqh, that is, Theology; and actions pertaining to feelings, such as gratitude, patience, and other points of character to which the Law has urged us or from which it has prohibited us. This is called the knowledge of continence and of the next world. Abu Hamid in his book The Revivification of the Sciences of Religion seems to be inclined to this kind, and as the people have always turned away from the former kind of knowledge and have turned themselves to the second which leads them easily to piety, the book attained its name. But we have wandered from our own purpose and will now return to it.
If the purpose of the Law is to impart the knowledge of truth and of right
