This is the doctrine of Muḥásibí as regards the theory of Ṣúfiism. In practice, however, he made no difference, except that he used to warn his pupils against expressions and acts which, though sound in principle, might be thought evil. For example, he had a “king-bird” (_sháhmurghí_), which used to utter a loud note. One day Abú Ḥamza of Baghdád, who was Ḥárith’s pupil and an ecstatic man, came to see him. The bird piped, and Abú Ḥamza gave a shriek. Ḥárith rose up and seized a knife, crying, “Thou art an infidel,” and would have killed him if the disciples had not separated them. Then he said to Abú Ḥamza: “Become a Moslem, O miscreant!” The disciples exclaimed: “O Shaykh, we all know him to be one of the elect saints and Unitarians: why does the Shaykh regard him with suspicion?” Ḥárith replied: “I do not suspect him: his opinions are excellent, and I know that he is a profound Unitarian, but why should he do something which resembles the actions of those who believe in incarnation (_ḥulúliyán_) and has the appearance of being derived from their doctrine? If a senseless bird pipes after its fashion, capriciously, why should he behave as though its note were the voice of God? God is indivisible, and the Eternal does not become incarnate, or united with phenomena or commingled with them.” When Abú Ḥamza perceived the Shaykh’s insight, he said: “O Shaykh, although I am right in theory, nevertheless, since my action resembled the actions of heretics, I repent and withdraw.” May God keep my conduct above suspicion! But this is impossible when one associates with worldly formalists whose enmity is aroused by anyone who does not submit to their hypocrisy and sin. 2. THE QAṢṢÁRÍS.