As to the Sufis their method in theorising is not a philosophical method--that is, made up of a number of premises, and syllogisms. They maintain that the knowledge of God, or of anything existent, is found in our own hearts, after its detachment from all physical desires, and concentration of mind upon the desired object. In support of their principle they bring many an argument from the exoteric side of Law. For instance they quote the Divine words, “And fear God, and God will instruct you,”[31] and, “Whoever do their best endeavour to prompt our true religion, We will direct them unto Our ways;”[32] and again, “If ye fear God, He will grant you a distinction,”[33] and many other verses of this kind which are considered to be helpful for their purpose. We say that this method, if we suppose it to be real, is not meant for all people. Had this method been satisfactory for all people then the philosophical method would have been quite futile, and its existence among the people would have been useless, and with it the existence of the Quran. For that always invites us to theorising, judging, and admonishing by way of philosophy. We of course do not deny that the control of physical desires is a condition for healthy thinking, as physical health is one of its conditions. For the control of desires is profitable in acquiring knowledge by itself, if it be made a condition for it, just as health is a condition for education, though it is not very useful for it. That is why our Law has invited all of us to this method and has insisted upon it, that is, for work, not that it is sufficient in itself, as these people think, but that it is useful for thinking as we have already described. This would be quite clear to any one who cares to ponder and think over it. As to the Mutazilites--their books have not reached us in sufficient number in this Peninsula (Spain) that we may be able to form a fair estimate of the method which they have adopted in this matter. But it seems that their methods are like those of the Asharites.