He belonged to the ancient Shaykhs, and was one of those who were scrupulously devout. He attained the highest rank in jurisprudence and divinity, in which sciences he was a follower of Thawrí.[77] In Ṣúfiism he was a disciple of Abú Turáb Nakhshabí and `Alí Naṣrábádí. When he became renowned as a theologian, the Imáms and notables of Níshápúr urged him to mount the pulpit and preach to the people, but he refused, saying: “My heart is still attached to the world, and therefore my words will make no impression on the hearts of others. To speak unprofitable words is to despise theology and deride the sacred law. Speech is permissible to him alone whose silence is injurious to religion, and whose speaking would remove the injury.” On being asked why the sayings of the early Moslems were more beneficial than those of his contemporaries to men’s hearts, he replied: “Because they discoursed for the glory of Islam and the salvation of souls and the satisfaction of the Merciful God, whereas we discourse for the glory of ourselves and the quest of worldly gain and the favour of mankind.” Whoever speaks in accordance with God’s will and by Divine impulsion, his words have a force and vigour that makes an impression on the wicked, but if anyone speaks in accordance with his own will, his words are weak and tame and do not benefit his hearers. Footnote 77: The words _madhhab-i Thawrí dásht_ may refer either to Abú Thawr Ibráhím b. Khálid, a pupil of al-Sháfi`í, who died in 246 _A.H._, or to Sufyán al-Thawrí. See Ibn Khallikán, No. 143. 28. ABU ´L-SARÍ MANṢÚR B. `AMMÁR.