 ’Amal is definitely subordinate to ‘ilm; in this sense, the pietistic treatises continue the strong scientific orientation evident in all of Ibn Kammuna’s writings. However, praxis is by no means a concession to the low intellectual level of the masses, as it is often thought to be in “political” conceptions of religion; nor is it merely a device to restrain bodily drives. Praxis and science reinforce each other in a specific way: “From the states of the limbs, lights ascend forth to the qalb, just as from the gnoses (ma‘arif) of the qalb, lights descend to the limbs. This is the secret of the elevation of souls by means of bodily devotions” (Pourjavady &amp; Schmidtke 2006, 161). There is thus a distinct and immediate spiritual reward for praxis, even for—perhaps especially for—the enlightened.