He was unique in his Path, and the chief of his contemporaries. He was a disciple of the Apostle Khiḍr. He met a large number of the ancient Ṣúfí Shaykhs, and associated with the Imám Abú Ḥanífa, from whom he learned divinity (_`ilm_). In the earlier part of his life he was Prince of Balkh. One day he went to the chase, and having become separated from his suite was pursuing an antelope. God caused the antelope to address him in elegant language and say: “Wast thou created for this, or wast thou commanded to do this?” He repented, abandoned everything, and entered on the path of asceticism and abstinence. He made the acquaintance of Fuḍayl b. `Iyáḍ and Sufyán Thawrí, and consorted with them. After his conversion he never ate any food except what he had earned by his own labour. His sayings on the verities of Ṣúfiism are original and exquisite. Junayd said: “Ibráhím is the key of the (mystical) sciences.” It is related that he said: “Take God as thy companion and leave mankind alone,” i.e. when anyone is rightly and sincerely turned towards God, the rightness of his turning towards God requires that he should turn his back on mankind, inasmuch as the society of mankind has nothing to do with thoughts of God. Companionship with God is sincerity in fulfilling His commands, and sincerity in devotion springs from purity of love, and pure love of God proceeds from hatred of passion and lust. Whoever is familiar with sensual affections is separated from God, and whoever is separated from sensual affections is dwelling with God. Therefore thou art all mankind in regard to thyself: turn away from thyself, and thou hast turned away from all mankind. Thou dost wrong to turn away from mankind and towards thyself, and to be concerned with thyself, whereas the actions of all mankind are determined by the providence and predestination of God. The outward and inward rectitude (_istiqámat_) of the seeker is founded on two things, one of which is theoretical and the other practical. The former consists in regarding all good and evil as predestined by God, so that nothing in the universe passes into a state of rest or motion until God has created rest or motion in that thing; the latter consists in performing the command of God, in rightness of action towards Him, and in keeping the obligations which he Has imposed. Predestination can never become an argument for neglecting His commands. True renunciation of mankind is impossible until thou hast renounced thyself. As soon as thou hast renounced thyself, all mankind are necessary for the fulfilment of the will of God; and as soon as thou hast turned to God, thou art necessary for the accomplishment of the decree of God. Hence it is not permissible to be satisfied with mankind. If thou wilt be satisfied with anything except God, at least be satisfied with another (_ghayr_) for satisfaction with another is to regard unification (_tawḥíd_), whereas satisfaction with thyself is to affirm the nullity of the Creator