Ja`far Khuldí says: “One day, when Abu ´l-Ḥasan Núrí was praying to God in solitude I went to overhear him, for he was very eloquent. He was saying, ‘O Lord, in Thy eternal knowledge and power and will Thou dost punish the people of Hell, whom Thou hast created; and if it be Thy inexorable will to make Hell full of mankind, Thou art able to fill that Hell and all its limbos with me alone and to send them to Paradise.’ I was amazed by his speech, but I dreamed that some one came to me and said: ‘God bids thee tell Abu ´l-Ḥasan that he has been forgiven on account of his compassion for God’s creatures and his reverence for God.’” He was called Núrí because when he spoke in a dark room the whole room was illuminated by the light (_núr_) of his spirituality. And by the light of the Truth he used to read the inmost thoughts of his disciples, so that Junayd said: “Abu ´l-Ḥasan is the spy on men’s hearts (_jásús al-qulúb_).“ This is his peculiar doctrine. It is a sound principle, and one of great importance in the eyes of those who have insight. Nothing is harder to a man than spiritual sacrifice (_badhl-i rúḥ_) and to refrain from the object of his love, and God hath made this sacrifice the key of all good, as He said: ”_Ye shall never attain to righteousness until ye give in alms of that which ye love_” (Kor. iii, 86). When a man’s spirit is sacrificed, of what value are his wealth and his health and his frock and his food? This is the foundation of Ṣúfiism. Some one came to Ruwaym and asked him for direction. Ruwaym said: “O my son, the whole affair consists in spiritual sacrifice. If you are able for this, it is well; if not, do not occupy yourself with the futilities (_turrahát_) of the Ṣúfís,” i.e. all except this is futile; and God said: “_Do not call dead those who are slain in the way of God. Nay, they are living_” (Kor. ii, 149). Eternal life is gained by spiritual sacrifice and by renunciation of self-interest in fulfilling God’s commandment and by obedience to His friends. But from the standpoint of gnosis (_ma`rifat_) preference and free choice are separation (_tafriqat_), and real preference consists in union with God, for the true basis of self-interest is self-abandonment. So long as the seeker’s progress is connected with acquisition (_kasb_) it is pernicious, but when the attracting influence (_jadhb_) of the Truth manifests its dominion all his actions are confounded, and he loses all power of expression; nor can any name be applied to him or any description be given of him or anything be imputed to him. On this subject Shiblí says in verse— “_I am lost to myself and unconscious, And my attributes are annihilated. To-day I am lost to all things: Naught remains but a forced expression._” 6. THE SAHLÍS.