31. Abu ´l-Qásim al-Junayd b. Muḥammad b. al-Junayd al-Baghdádí.
He was approved by externalists and spiritualists alike. He was perfect in every branch of science, and spoke with authority on theology, jurisprudence, and ethics. He was a follower of Thawrí. His sayings are lofty and his inward state perfect, so that all Ṣúfís unanimously acknowledge his leadership. His mother was the sister of Sarí Saqaṭí, and Junayd was the disciple of Sarí. One day Sarí was asked whether the rank of a disciple is ever higher than that of his spiritual director. He replied: “Yes; there is manifest proof of this: the rank of Junayd is above mine.” It was the humility and insight of Sarí that caused him to say this. As is well known, Junayd refused to discourse to his disciples so long as Sarí was alive, until one night he dreamed that the Apostle said to him: “O Junayd, speak to the people, for God hath made thy words the means of saving a multitude of mankind.” When he awoke the thought occurred to him that his rank was superior to that of Sarí, since the Apostle had commanded him to preach. At daybreak Sarí sent a disciple to Junayd with the following message: “You would not discourse to your disciples when they urged you to do so, and you rejected the intercession of the Shaykhs of Baghdád and my personal entreaty. Now that the Apostle has commanded you, obey his orders.” Junayd said: “That fancy went out of my head. I perceived that Sarí was acquainted with my outward and inward thoughts in all circumstances, and that his rank was higher than mine, since he was acquainted with my secret thoughts, whereas I was ignorant of his state. I went to him and begged his pardon, and asked him how he knew that I had dreamed of the Apostle. He answered: ‘I dreamed of God, who told me that He had sent the Apostle to bid you preach.’” This anecdote contains a clear indication that spiritual directors are in every case acquainted with the inward experiences of their disciples.
It is related that he said: “The speech of the prophets gives information concerning presence (ḥuḍúr), while the speech of the saints (ṣiddíqín) alludes to contemplation (musháhadat).” True information is derived from sight, and it is impossible to give true information of anything that one has not actually witnessed, whereas allusion (ishárat) involves reference to another thing. Hence the perfection and ultimate goal of the saints is the beginning of the state of the prophets. The distinction between prophet (nabí) and saint (walí), and the superiority of the former to the latter, is plain, notwithstanding that two heretical sects declare the saints to surpass the prophets in excellence. It is related that he said: “I was eagerly desirous of seeing Iblís. One day, when I was standing in the mosque, an old man came through the door and turned his face towards me. Horror seized my heart. When he came near I said to him, ‘Who art thou? for I cannot bear to look on thee, or think of thee.’ He answered, ‘I am he whom you desired to see.’ I exclaimed, ‘O accursed one! what hindered thee from bowing down to Adam?’ He answered, ‘O Junayd, how can you imagine that I should bow down to anyone except God?’ I was amazed at his saying this, but a secret voice whispered: ‘Say to him, Thou liest. Hadst thou been an obedient servant thou wouldst not have transgressed His command.’ Iblís heard the voice in my heart. He cried out and said, ‘By God, you have burnt me!’ and vanished.” This story shows that God preserves His saints in all circumstances from the guile of Satan. One of Junayd’s disciples bore him a grudge, and after leaving him returned one day with the intention of testing him. Junayd was aware of this and said, replying to his question: “Do you want a formal or a spiritual answer?” The disciple said: “Both.” Junayd said: “The formal answer is that if you had tested yourself you would not have needed to test me. The spiritual answer is that I depose you from your saintship.” The disciple’s face immediately turned black. He cried, “The delight of certainty (yaqín) is gone from my heart,” and earnestly begged to be forgiven, and abandoned his foolish self-conceit. Junayd said to him: “Did not you know that God’s saints possess mysterious powers? You cannot endure their blows.” He cast a breath at the disciple, who forthwith resumed his former purpose and repented of criticizing the Shaykhs.