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.