They are the followers of Abu ´l-Qásim al-Junayd b. Muḥammad, who in his time was called the Peacock of the Divines (_Ṭá´ús al-`Ulamá_). He is the chief of this sect and the Imám of their Imáms. His doctrine is based on sobriety and is opposed to that of the Ṭayfúrís, as has been explained. It is the best known and most celebrated of all doctrines, and all the Shaykhs have adopted it, notwithstanding that there is much difference in their sayings on the ethics of Ṣúfiism. Want of space forbids me to discuss it further in this book: those who wish to become better acquainted with it must seek information elsewhere. I have read in the Anecdotes that when Ḥusayn b. Manṣúr (al-Ḥalláj) in his rapture broke off all relations with `Amr b. `Uthmán (al-Makkí) and came to Junayd, Junayd asked him for what purpose he had come to him. Ḥusayn said: “For the purpose of associating with the Shaykh.” Junayd replied: “I do not associate with madmen. Association demands sanity; if that is wanting, the result is such behaviour as yours in regard to Sahl b. `Abdalláh Tustarí and `Amr.” Ḥusayn said: “O Shaykh, sobriety and intoxication are two attributes of Man, and Man is veiled from his Lord until his attributes are annihilated.” “O son of Manṣúr,” said Junayd, “you are in error concerning sobriety and intoxication. The former denotes soundness of one’s spiritual state in relation to God, while the latter denotes excess of longing and extremity of love, and neither of them can be acquired by human effort. O son of Manṣúr, in your words I see much foolishness and nonsense.” 5. THE NÚRÍS. They are the followers of Abu ´l-Ḥasan Aḥmad b. Muḥammad Núrí, one of the most eminent and illustrious Ṣúfí divines. The principle of his doctrine is to regard Ṣúfiism (_taṣawwuf_) as superior to poverty (_faqr_). In matters of conduct he agrees with Junayd. It is a peculiarity of his “path” that in companionship (_ṣuḥbat_) he prefers his companion’s claim to his own, and holds companionship without preference (_íthár_) to be unlawful. He also holds that companionship is obligatory on dervishes, and that retirement (_`uzlat_) is not praiseworthy, and that everyone is bound to prefer his companion to himself. It is related that he said: “Beware of retirement! for it is in connexion with Satan; and cleave to companionship, for therein is the satisfaction of the Merciful God.” Now I will explain the true nature of preference, and when I come to the chapter on companionship and retirement I will set forth the mysteries of the subject in order to make it more generally instructive. _Discourse on Preference_ (íthár).