He belonged to the school of `Iráq, but was approved by the people of Khurásán. His sermons were unequalled for beauty of language and elegance of exposition. He was learned in all the branches of divinity, in traditions, sciences, principles, and practices. Some aspirants to Ṣúfiism exaggerate his merits beyond measure. It is related that he said: “Glory be to Him who hath made the hearts of gnostics vessels of praise (_dhikr_), and the hearts of ascetics vessels of trust (_tawakkul_), and the hearts of those who trust (_mutawakkilín_) vessels of acquiescence (_riḍá_), and the hearts of dervishes (_fuqará_) vessels of contentment, and the hearts of worldlings vessels of covetousness!” It is worth while to consider that whereas God has placed in every member of the body and in every sense a homogeneous quality, e.g., in the hands that of seizing, in the feet that of walking, in the eye seeing, in the ear hearing, He has placed in each individual heart a diverse quality and a different desire, so that one is the seat of knowledge, another of error, another of contentment, another of covetousness, and so on: hence the marvels of Divine action are in nothing manifested more clearly than in human hearts. And it is related that he said: “All mankind may be reduced to two types—the man who knows himself, and whose business is self-mortification and discipline, and the man who knows his Lord, and whose business is to serve and worship and please Him.” Accordingly, the worship of the former is discipline (_riyáḍat_), while the worship of the latter is sovereignty (_riyásat_): the former practises devotion in order that he may attain a high degree, but the latter practises devotion having already attained all. What a vast difference between the two! One subsists in self-mortification (_mujáhadat_), the other in contemplation (_musháhadat_). And it is related that he said: “There are two classes of men: those who have need of God—and they hold the highest rank from the standpoint of the sacred law—and those who pay no regard to their need of God, because they know that God has provided for their creation and livelihood and death and life and happiness and misery: they need God alone, and having him are independent of all else.” The former, through seeing their own need, are veiled from seeing the Divine providence, whereas the latter, through not seeing their own need, are unveiled and independent. The former enjoy felicity, but the latter enjoy the Giver of felicity. 29. ABÚ `ABDALLÁH AḤMAD B. `ÁṢIM AL-INṬÁKÍ.