i.e. the detachment of all phenomenal attributes from the Unity of God. 1.THE MUḤÁSIBÍS. They are the followers of Abú `Abdalláh Ḥárith b. Asad al-Muḥásibí, who by consent of all his contemporaries was a man of approved spiritual influence and mortified passions (_maqbúl al-nafas ú maqtúl al-nafs_), versed in theology, jurisprudence, and mysticism. He discoursed on detachment from the world and Unification, while his outward and inward dealings (with God) were beyond reproach. The peculiarity of his doctrine is this, that he does not reckon satisfaction (_riḍá_) among the “stations” (_maqámát_), but includes it in the “states” (_aḥwál_). He was the first to hold this view, which was adopted by the people of Khurásán. The people of `Iráq, on the contrary, asserted that satisfaction is one of the “stations”, and that it is the extreme of trust in God (_tawakkul_). The controversy between them has gone on to the present day.[110] _Discourse on the true nature of Satisfaction and the explanation of this doctrine._ In the first place I will establish the true nature of satisfaction and set forth its various kinds; then, secondly, I will explain the real meaning of “station” (_maqám_) and “state” (_ḥál_) and the difference between them. Satisfaction is of two kinds: (_a_) the satisfaction of God with Man, and (_b_) the satisfaction of Man with God. Divine satisfaction really consists in God’s willing that Man should be recompensed (for his good works) and in His bestowing grace (_karámat_) upon him. Human satisfaction really consists in Man’s performing the command of God and submitting to His decree. Accordingly, the satisfaction of God precedes that of Man, for until Man is divinely aided he does not submit to God’s decree and does not perform His command, because Man’s satisfaction is connected with God’s satisfaction and subsists thereby. In short, human satisfaction is equanimity (_istiwá-yi dil_) towards Fate, whether it withholds or bestows, and spiritual steadfastness (_istiqámat_) in regarding events, whether they be the manifestation of Divine Beauty (_jamál_) or of Divine Majesty (_jalál_), so that it is all one to a man whether he is consumed in the fire of wrath or illuminated by the light of mercy, because both wrath and mercy are evidences of God, and whatever proceeds from God is good in His eyes. The Commander of the Faithful, Husayn b. `Alí, was asked about the saying of Abú Dharr Ghifárí: “I love poverty better than riches, and sickness better than health.” Ḥusayn replied: “God have mercy on Abú Dharr! but I say that whoever surveys the excellent choice made by God for him does not desire anything except what God has chosen for him.” When a man sees God’s choice and abandons his own choice, he is delivered from all sorrow. This, however, does not hold good in absence from God (_ghaybat_); it requires presence with God (_ḥuḍúr_), because “satisfaction expels