Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I had met him in al-Raqqah in the year 270 AH. He asked me about Junayd, and I replied, “They are pointing to something they call the ‘second differentiation’ and ‘sobriety’.”

He said, “Tell me something of it.”

When I explained it, he laughed and asked, “What does Ibn al-Khalanjī say?”

I answered, “He does not associate with them.”

He continued, “And Abū Aḥmad al-Qalānisī?”

I said, “At times he differs with them, and at times he concurs.”

He then asked, “So what do you say?”

I replied, “What could I possibly say?” Then I added, “I suppose that what they are calling a second differentiation is in fact one of the very springs of union (jamʿ); they only imagine that it takes them out of union.”

He said, “That is exactly the case. You must have heard this from al-Qalānisī.”

I said, “No.”

When I later reached Baghdad I related this to Abū Aḥmad al-Qalānisī, and he was delighted by al-Nūrī’s remark.

As for Abū Aḥmad himself, sometimes he would say, “It is sobriety (ṣaḥw) and departure from union,” and at other times, “Rather, it is something within union.”

Subsequently al-Nūrī attended their discussion and declared, “It is neither a spring of union nor sobriety arising from union; they have merely gone back to what they already know.”

After that, Ruwaym and Ibn ʿAṭāʾ said, “Al-Nūrī states a thing and its opposite; we recognize this only as the doctrine of the Sophists and those who follow them.” (1)

Estrangement grew between them, and he often expressed astonishment at them. They reported this to Junayd, who rebuked them, saying, “Do not speak that way about Abū al-Ḥusayn. He is simply a man whose mind may have changed.”

Thereafter Abū al-Ḥusayn withdrew from them all and shunned them. Illness overcame him, he lost his sight, and he took to the open plains and the cemeteries, experiencing states whose full account would be lengthy.

I heard a number of people say, “Whoever saw al-Nūrī after his return from al-Raqqah but had not seen him before that, it is as though he never saw him at all, so great was his transformation.”

(1) The Sophists: a school of philosophers who deny both sensory perception and self-evident truths, and who regard existence as nothing but illusion within illusion. For details, see Muhammad Farid Wajdi’s article on Sophistry in Da'irat Ma'arif al-Qarn al-'Ishrin, vol. 5, pp. 171-173. Shaykh al-Islam defined sophistry as “the negation of reality, hesitation concerning it, or the claim that it depends on other people’s conjectures.”
وكُنْتُ قَدْ لَقِيْتُهُ بِالرَّقَّةِ سَنَةَ سَبْعِيْنَ وَمائَتَيْنِ، فَسَأَلَنِي عَنِ الجُنَيْدِ، فَقُلْتُ: إِنَّهُمْ يُشِيْرُونَ إِلَى شَيْءٍ يُسَمُّونَهُ الفَرْقَ الثَّانِي وَالصَّحْوَ. فَقَالَ: اذْكُر لِي شَيْئاً مِنْهُ. فَذَكَرْتُهَ، فَضَحِكَ، وَقَالَ: مَا يَقُوْلُ ابْنُ الخَلْنَجِيِّ؟ قُلْتُ: مَا يُجَالِسُهُم. قَالَ: فَأَبُو أَحْمَدَ القَلاَنِسِيُّ؟ قُلْتُ: مَرَّةً يُخَالِفُهُم، وَمَرَّةً يُوَافِقُهُم. قَالَ: فَمَا تَقُولُ أَنْتَ؟ قُلْتُ: مَا عَسَى أَنْ أَقُوْلَ أَنَا؟ ثُمَّ قُلْتُ: أَحْسِبُ أَنَّ هَذَا الَّذِي يُسَمُّونَهُ فَرْقاً ثَانِياً هُوَ عَيْنٌ مِنْ عُيُونِ الجَمْعِ، يَتَوَهَّمُوْنَ بِهِ أَنَّهُم قَدْ خَرَجُوا عَنِ الجَمْعِ. فَقَالَ: هُوَ كَذَاكَ، أَنْتَ إِنَّمَا سَمِعْتَ هَذَا مِنَ القَلاَنِسِيِّ. فَقُلْتُ: لاَ. فَلَمَّا قَدِمْتُ بَغْدَادَ، حَدَّثْتُ أَبَا أَحْمَدَ القَلاَنِسِيَّ بِذَلِكَ، فَأَعْجَبَهُ قَولُ النُّوْرِيِّ. وَأَمَّا أَبُو أَحْمَدَ فَكَانَ رُبَّمَا يَقُوْلُ: هُوَ صَحْوٌ وَخُرُوْجٌ عَنِ الجَمْعِ، وَرُبَّمَا قَالَ: بَلْ هُوَ شَيْءٌ مِنَ الجَمْعِ. ثُمَّ إِنَّ النُّوْرِيَّ شَاهَدَهُم، فَقَالَ: لَيْسَ هُوَ عَيْنٌ مِنْ عُيُونِ الجَمْعِ، وَلاَ هُوَ صَحْوٌ مِنَ الجَمْعِ، وَلَكِنَّهُم رَجَعُوا إِلَى مَا يَعْرِفُونَ. ثُمَّ بَعْدَ ذَلِكَ ذَكَرَ رُوَيْمٌ وَابْنُ عَطَاءٍ: أَنَّ النُّوْرِيَّ يَقُوْلُ الشَّيْءَ وَضِدَّهُ، وَلاَ نَعْرِفُ هَذَا إِلاَّ قَوْلَ سُوْفَسْطَا وَمَنْ قَالَ بِقَوْلِهِ (١) . وَكَانَ بَيْنَهُم وَحْشَةٌ، وَكَانَ يُكْثِرُ مِنْهُمُ التَّعَجُّبَ، وَقَالُوا لِلْجُنَيْدِ، فَأَنْكَرَ عَلَيْهِم، وَقَالَ: لاَ تَقُولُوا مِثْلَ هَذَا لأَبِي الحُسَيْنِ، وَلَكِنَّهُ رَجُلٌ لَعَلَّهُ قَدْ تَغَيَّرَ دِمَاغُهُ. ثمَّ إِنَّ أَبَا الحُسَيْنِ انْقَبَضَ عَنْ جَمِيْعِهِم، وَجَفَاهُم، وَغَلَبَتْ عَلَيْهِ العِلَّةُ، وَعَمِيَ، وَلَزِمَ الصَّحَارَى وَالمَقَابِرَ، وَكَانَتْ لَهُ فِي ذَلِكَ أَحْوَالٌ يَطُوْلُ شَرْحُهَا. وَسَمِعْتُ جَمَاعَةً يَقُوْلُوْنَ: مَنْ رَأَى النُّوْرِيَّ بَعْدَ قُدُومِهِ مِنَ الرَّقَّةِ وَلَمْ يَكُنْ رَآهُ قَبْلَهَا، فَكَأَنَّهُ لَمْ يَرَهُ لِتَغَيُّرِهِ ﵀.
(١) وهم السوفسطائيون: فرقة من الفلاسفة، ينكرون المحسوسات والبدهيات، ويعدون الوجود خيالا في خيال. انظر ما كتبه محمد فريد وجدي عن السوفسطائية في " دائرة معارف القرن العشرين " ٥ / ١٧٣ ١٧١. وقد عرف شيخ الإسلام السفسطة، فقال: هي نفي الحقيقة، أو التردد فيها، أو جعلها تابعة لظنون الغير.

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