Accordingly, there is no contradiction between the two clauses of the statement:

“One who knows God desires the First Truth for His own sake, not for anything else, and prefers nothing to knowing Him.”

Likewise, the statement, “And his worship is for His sake alone,” does not contradict the statement, “And because He deserves worship, and because it is a noble relationship with Him.” Rather, worshipping Him for His sake alone is commendable precisely because He deserves worship; and it is fitting for the servant to worship Him precisely because it is a noble relationship with Him. Otherwise, if the servant were to do something devoid of goodness, he would be blameworthy. Yet a distinction must be drawn between someone whose knowledge of Allah has led him to love Him, and someone who has heard those who know Allah praised and therefore longs to join their ranks because of the honour this brings. The latter’s real aim is merely to exalt himself, making knowledge a means to that end.

The same applies to anyone who seeks Allah for some other end. Thus, it is related that Abū Hāmid heard that whoever devoted himself sincerely to Allah for forty days would have springs of wisdom flow from his heart onto his tongue. He said:

“I devoted myself sincerely for forty days, but nothing flowed forth. I mentioned this to someone who knew Allah, and he told me: ‘You devoted yourself sincerely only for the sake of wisdom, not for the sake of Allah.’”

This is because a person’s aim may be to attain knowledge and wisdom, or unveilings and powers of influence, or people’s esteem and praise, or some other object of pursuit.