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.
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.
33. Abú `Uthmán Sa`íd b. Ismá`íl al-Ḥírí.
He is one of the eminent Ṣúfís of past times. At first he associated with Yaḥyá b. Mu`ádh; then he consorted for a while with Sháh Shujá` of Kirmán, and accompanied him to Níshápúr on a visit to Abú Ḥafṣ, with whom he remained to the end of his life. It is related on trustworthy authority that he said: “In my childhood I was continually seeking the Truth, and the externalists inspired me with a feeling of abhorrence. I perceived that the sacred law concealed a mystery under the superficial forms which are followed by the vulgar. When I grew up I happened to hear a discourse by Yaḥyá b. Mu`ádh of Rayy, and I found there the mystery that was the object of my search. I continued to associate with Yaḥyá until, on hearing reports of Sháh Shujá` Kirmání from a number of persons who had been in his company, I felt a longing to visit him. Accordingly I quitted Rayy and set out for Kirmán. Sháh Shujá`, however, would not admit me to his society. ‘You have been nursed,’ said he, ‘in the doctrine of hope (rajá), on which Yaḥyá takes his stand. No one who has imbibed this doctrine can tread the path of purgation, because a mechanical belief in hope produces indolence.’ I besought him earnestly, and lamented and stayed at his door for twenty days. At length he admitted me, and I remained in his society until he took me with him to visit Abú Ḥafṣ at Níshápúr. On this occasion Sháh Shujá` was wearing a coat (qabá). When Abú Ḥafṣ saw him he rose from his seat and advanced to meet him, saying, ‘I have found in the coat what I sought in the cloak (`abá).’ During our residence in Níshápúr I conceived a strong desire to associate with Abú Ḥafṣ, but was restrained from devoting myself to attendance on him by my respect for Sháh Shujá`. Meanwhile I was imploring God to make it possible for me to enjoy the society of Abú Ḥafṣ without hurting the feelings of Sháh Shujá`, who was a jealous man; and Abú Ḥafṣ was aware of my wishes. On the day of our departure I dressed myself for the journey, although I was leaving my heart with Abú Ḥafṣ. Abú Ḥafṣ said familiarly to Sháh Shujá`, ‘I am pleased with this youth; let him stay here.’ Sháh Shujá` turned to me and said, ‘Do as the Shaykh bids thee.’ So I remained with Abú Ḥafṣ and experienced many wonderful things in his company.” God caused Abú `Uthmán to pass through three “stations” by means of three spiritual directors, and these “stations”, which he indicated as belonging to them, he also made his own: the “station” of hope through associating with Yaḥyá, the “station” of jealousy through associating with Sháh Shujá`, and the “station” of affection (shafaqat) through associating with Abú Ḥafṣ. It is allowable for a disciple to associate with five or six or more directors and to have a different “station” revealed to him by each one of them, but it is better that he should not confuse his own “station” with theirs. He should point to their perfection in that “station” and say: “I gained this by associating with them, but they were superior to it.” This is more in accordance with good manners, for spiritual adepts have nothing to do with “stations” and “states”.
To Abú `Uthmán was due the divulgation of Ṣúfiism in Níshápúr and Khurásán. He consorted with Junayd, Ruwaym, Yúsuf b. al-Ḥusayn, and Muḥammad b. Faḍl al-Balkhí, and no Shaykh ever derived as much spiritual advantage from his directors as he did. The people of Níshápúr set up a pulpit that he might discourse to them on Ṣúfiism. He is the author of sublime treatises on various branches of this science. It is related that he said: “It behoves one whom God hath honoured with gnosis not to dishonour himself by disobedience to God.” This refers to actions acquired by Man and to his continual effort to keep the commandments of God, because, even though you recognize that it is worthy of God not to dishonour by disobedience anyone whom He has honoured with gnosis, yet gnosis is God’s gift and disobedience is Man’s act. It is impossible that one who is honoured with God’s gift should be dishonoured by his own act. God honoured Adam with knowledge: He did not dishonour him on account of his sin.
34. Abú `Abdalláh Aḥmad b. Yaḥyá al-Jallá.
He associated with Junayd and Abu ´l-Ḥasan Núrí and other great Shaykhs. It is recorded that he said: “The mind of the gnostic is fixed on his Lord; he does not pay attention to anything else,” because the gnostic knows nothing except gnosis, and since gnosis is the whole capital of his heart, his thoughts are entirely bent on vision (of God), for distraction of thought produces cares, and cares keep one back from God. He tells the following story: “One day I saw a beautiful Christian boy. I was amazed at his loveliness and stood still opposite him. Junayd passed by me. I said to him, ‘O master, will God burn a face like this in Hell-fire?’ He answered: ‘O my son, this is a trick of the flesh, not a look by which one takes warning. If you look with due consideration, the same marvel is existent in every atom of the universe. You will soon be punished for this want of respect.’ When Junayd turned away from me I immediately forgot the Koran, and it did not come back to my memory until I had for years implored God to help me and had repented of my sin. Now I dare not pay heed to any created object or waste my time by looking at things.”