Dhu al-Nun al-Misri (quddisa sirruhu]

Dhu al-Nun al-Misri [quddisa sirruhu] was born in the year 155 AH (772 CE) in the city of Ihmim (Ahmim) in Egypt. It is said that he was of Nubian origin. His given name was Thawban. Regarding how he acquired the title Dhu al-Nun (meaning "the one with the fish" or "the fisherman"), Farid al-Din ‘Attar [quddisa sirruhu] narrates the following account: One day, Thawban boarded a ship where a merchant lost a precious jewel. Suspicion fell upon him, and he was subjected to torture. Unable to bear the accusations, he turned to his Lord and cried, "O my Lord, You know the truth!" Immediately, numerous fish emerged from the sea, each carrying a jewel in its mouth. Thawban extended his hand into the water, took one of the jewels, and presented it to the merchant. From that moment onward, he became known as Dhu al-Nun. Qushayri, however, attributes this story to another person in his narrations.

Dhu al-Nun al-Misri [quddisa sirruhu] traveled to Syria, Makkah, and Yemen, where he met Imam Malik, Sufyan ibn ‘Uyaynah, Layth ibn Sa‘d, and Fudayl ibn ‘Iyad [quddisa esrarahum] narrating hadith from them. Among those from whom he benefited in the path of Sufism, the most renowned were Shakran ibn ‘Ali al-‘Abid from Qayrawan (d. 186/802) and Fatimah al-Nishaburi (d. 223/838), the wife of Ahmad ibn Hadrwayh al-Balkhi.

Dhu al-Nun al-Misri [quddisa sirruhu] began delivering discourses on Sufism and wisdom in Egypt, but he faced opposition from two groups. The Maliki jurists of Egypt, led by ‘Abdullah ibn ‘Abd al-Hakam, accused him of introducing esoteric teachings previously unheard of. The Mu‘tazili scholars criticized him for stating that the Qur’an was not created. Due to these criticisms, he was forced to leave Egypt in 228 AH (843 CE). Upon his return, he was again opposed and eventually reported to the ruling authorities. In 244 AH (858 CE), he was arrested and taken to Baghdad, where he was interrogated in the court of the Abbasid Caliph al-Mutawakkil ‘alā Allah in Samarra. The caliph, after hearing his explanations, was pleased and allowed him to return to Egypt. Dhu al-Nun al-Misri [quddisa sirruhu] passed away in Giza in either 245 AH (859 CE) or 248 AH (862 CE).

Dhu al-Nun al-Misri [quddisa sirruhu] held that the common people (‘awam) repent from sin, while the elect (khawas) repent from heedlessness. When asked who an ‘arif is, he responded, "He was here, and now he is gone," meaning that those who truly know Allah are in a state of constant spiritual progress and never remain stagnant. According to another narration, when asked the same question, he replied, "He is both present and absent," referring to the fact that the gnostic is physically among people but inwardly detached, being solely with Allah.

According to Hujwiri in Kashf al-Mahjub, Dhu al-Nun al-Misri [quddisa sirruhu] once boarded a boat on the Nile with his companions. They saw another boat filled with people engaging in heedless and sinful behavior. His companions urged him, "O Shaykh, pray that they be drowned, so that their evil and corruption may be removed from society." Instead, Dhu al-Nun al-Misri [quddisa sirruhu] raised his hands and supplicated, "O Most Exalted Lord, just as You have granted them a pleasurable life in this world, grant them a blessed life in the Hereafter as well." His companions were astonished at his prayer. Meanwhile, the people on the other boat, upon seeing Dhu al-Nun al-Misri [quddisa sirruhu], were overcome with tears, repented, and became righteous individuals.

Dhu al-Nun al-Misri [quddisa sirruhu] once said, "I undertook three journeys, and from each journey, I returned with a different knowledge. The first knowledge was accepted by both the common people and the elect. The second knowledge was accepted only by the elect, while the common people rejected it. As for the third knowledge, it was accepted by no one."

He stated that the lowest level of intimacy (uns) with Allah is for a servant to be cast into the flames, yet even then, his closeness to his Beloved should not be severed. It is narrated that he said, "Wisdom does not dwell in a stomach filled with food." He believed that sama‘ (spiritual audition) and music, when inspired by the Divine, direct hearts toward Allah. He stated, "One who listens to music with Allah in his heart will attain realization of the Truth, while one who listens with his lower self will become a heretic and a sinner."

• "Wisdom does not dwell in a stomach filled with food."
• "Seeking forgiveness without renouncing sin is like the repentance of gossiping women."
• "The health of the body lies in eating little, and the health of the soul lies in not committing sins."
• "Befriend only those whose character remains unchanged, no matter how much you change."