32. Abu ´l-Ḥasan Aḥmad b. Muḥammad al-Núrí.
He has a peculiar doctrine in Ṣúfiism and is the model of a number of aspirants to Ṣúfiism, who follow him and are called Núrís. The whole body of aspirants to Ṣúfiism is composed of twelve sects, two of which are condemned (mardúd), while the remaining ten are approved (maqbúl). The latter are the Muḥásibís, the Qaṣṣárís, the Ṭayfúrís, the Junaydís, the Núrís, the Sahlís, the Ḥakímís, the Kharrázís, the Khafífís, and the Sayyárís. All these assert the truth and belong to the mass of orthodox Moslems. The two condemned sects are, firstly, the Ḥulúlís,[[78]] who derive their name from the doctrine of incarnation (ḥulúl) and incorporation (imtizáj), and with whom are connected the Sálimí sect of anthropomorphists;[[79]] and secondly, the Ḥallájís, who have abandoned the sacred law and have adopted heresy, and with whom are connected the Ibáḥatís[[80]] and the Fárisís.[[81]] I shall include in this book a chapter on the twelve sects and shall explain their different doctrines.
Núrí took a praiseworthy course in rejecting flattery and indulgence and in being assiduous in self-mortification. It is related that he said: “I came to Junayd and found him seated in the professorial chair (muṣaddar). I said to him: ‘O Abu ´l-Qásim, thou hast concealed the truth from them and they have put thee in the place of honour; but I have told them the truth and they have pelted me with stones,’” because flattery is compliance with one’s desire and sincerity is opposition to it, and men hate anyone who opposes their desires and love anyone who complies with their desires. Núrí was the companion of Junayd and the disciple of Sarí. He had associated with many Shaykhs, and had met Aḥmad b. Abi ´l-Ḥawárí. He is the author of subtle precepts and fine sayings on various branches of the mystical science. It is related that he said: “Union with God is separation from all else, and separation from all else is union with Him,” i.e., anyone whose mind is united with God is separated from all besides, and vice versâ: therefore union of the mind with God is separation from the thought of created things, and to be rightly turned away from phenomena is to be rightly turned towards God. I have read in the Anecdotes that once Núrí stood in his chamber for three days and nights, never moving from his place or ceasing to wail. Junayd went to see him and said: “O Abu ´l-Ḥasan, if thou knowest that crying aloud to God is of any use, tell me, in order that I too may cry aloud; but if thou knowest that it avails naught, surrender thyself to acquiescence in God’s will, in order that thy heart may rejoice.” Núrí stopped wailing and said: “Thou teachest me well, O Abu ´l-Qásim!” It is related that he said: “The two rarest things in our time are a learned man who practises what he knows and a gnostic who speaks from the reality of his state,” i.e., both learning and gnosis are rare, since learning is not learning unless it is practised, and gnosis is not gnosis unless it has reality. Núrí referred to his own age, but these things are rare at all times, and they are rare to-day. Anyone who should occupy himself in seeking for learned men and gnostics would waste his time and would not find them. Let him be occupied with himself in order that he may see learning everywhere, and let him turn from himself to God in order that he may see gnosis everywhere. Let him seek learning and gnosis in himself, and let him demand practice and reality from himself. It is related that Núrí said: “Those who regard things as determined by God turn to God in everything,” because they find rest in regarding the Creator, not created objects, whereas they would always be in tribulation if they considered things to be the causes of actions. To do so is polytheism, for a cause is not self-subsistent, but depends on the Causer. When they turn to Him they escape from trouble.