He was learned in the principal and derivative sciences, and his authority was recognized by all the theologians of his day. He wrote a book, entitled _Ri`áyat_,[67] on the principles of Ṣúfiism, as well as many other works. In every branch of learning he was a man of lofty sentiment and noble mind. He was the chief Shaykh of Baghdád in his time. It is related that he said: _Al-`ilm bi-ḥarakát al-qulúb fí muṭála`at al-ghuyúb ashraf min al-`amal bi-ḥarakát al-jawáriḥ_, i.e. he who is acquainted with the secret motions of the heart is better than he who acts with the motions of the limbs. The meaning is that knowledge is the place of perfection, whereas ignorance is the place of search, and knowledge at the shrine is better than ignorance at the door: knowledge brings a man to perfection, but ignorance does not even allow him to enter (on the way to perfection). In reality knowledge is greater than action, because it is possible to know God by means of knowledge, but impossible to attain to Him by means of action. If He could be found by action without knowledge, the Christians and the monks in their austerities would behold Him face to face and sinful believers would have no vision of Him. Therefore knowledge is a Divine attribute and action a human attribute. Some relaters of this saying have fallen into error by reading _al-`amal bi-ḥarakát al-qulúb_,[68] which is absurd, since human actions have nothing to do with the motions of the heart. If the author uses this expression to denote reflection and contemplation of the inward feelings, it is not strange, for the Apostle said: “A moment’s reflection is better than sixty years of devotion,” and spiritual actions are in truth more excellent than bodily actions, and the effect produced by inward feelings and actions is really more complete than the effect produced by outward actions. Hence it is said: “The sleep of the sage is an act of devotion and the wakefulness of the fool is a sin,” because the sage’s heart is controlled (by God) whether he sleeps or wakes, and when the heart is controlled the body also is controlled. Accordingly, the heart that is controlled by the sway of God is better than the sensual part of Man which controls his outward motions and acts of self-mortification. It is related that Ḥárith said one day to a dervish, _Kun lilláh wa-illá lá takun_, “Be God’s or be nothing,” i.e. either be subsistent through God or perish to thine own existence; either be united with Purity (_ṣafwat_) or separated by Poverty (_faqr_); either in the state described by the words “Bow ye down to Adam” (Kor. ii, 32) or in the state described by the words “_Did there not come over Man a time when he was not anything worthy of mention?_” (Kor. lxxvi, 1). If thou wilt give thyself to God of thy own free choice, thy resurrection will be through thyself, but if thou wilt not, then thy resurrection will be through God. Footnote 67: