Dhu al-Nun al-Misri
- Died
- 248 AH
- Born in
- -
Dhu al-Nun al-Misri (d. 245 AH / 859–860 CE; variant reports give 246 AH or 248 AH) was an early Egyptian ascetic and spiritual master regarded as one of the foremost early authorities on Sufi metaphysics, the spiritual states, and the stations of sainthood.
Name, Lineage, and Origins
His given name is most commonly cited as Thawban ibn Ibrahim, while other reports record it as al-Fayd ibn Ibrahim or al-Fayd ibn Ahmad, with Dhu al-Nun serving as his honorific title (laqab). His kunya was Abu al-Fayd, and in some transmissions Abu al-Fayyad. He was born in Upper Egypt in the town of Akhmim during the late reign of the Abbasid caliph al-Mansur. His father, Ibrahim, was of Nubian origin and was described as a client (mawla) of Quraysh, though an alternative report identifies him as a client of Ishaq ibn Muhammad al-Ansari. He was one of four brothers, along with Dhu al-Kifl, Abd al-Bari, and Abd al-Khaliq (or al-Humaysa'). In physical appearance, he was described as thin with a reddish or yellowish complexion and a dark beard.
Education and Hadith Transmission
Dhu al-Nun studied hadith under prominent scholars of his era, narrating from Malik ibn Anas—including transmissions of the Muwatta'—as well as al-Layth ibn Sa'd, Ibn Lahi'a, Fudayl ibn 'Iyad, Sufyan ibn 'Uyayna, and Salm al-Khawwas. In hadith criticism, al-Daraqutni noted that some chains of transmission attributed to him from Malik warranted scrutiny, but affirmed that when an authentic chain reaches Dhu al-Nun himself, his narrations are sound and he is trustworthy (thiqa).
Those who narrated from him or transmitted his teachings include Ahmad ibn Sabih al-Fayyumi, Rabi'a ibn Muhammad al-Ta'i, Ridwan ibn Muhaymid, Miqdam ibn Dawud al-Ru'ayni, al-Hasan ibn Mus'ab al-Nakha'i, and al-Junayd al-Baghdadi.
Spiritual Career, Trial, and Travels
Dhu al-Nun was renowned for his asceticism, eloquence, and profound spiritual aphorisms, becoming a central figure in early Egyptian mysticism. According to Abu 'Abd al-Rahman al-Sulami, he was the first scholar in Egypt to systematically discuss the arrangement of spiritual states (tartib al-ahwal) and the spiritual stations of the saints (maqamat al-awliya).
This novel spiritual vocabulary drew opposition from local jurists, most notably Abd Allah ibn Abd al-Hakam, the leading Maliki jurist of Egypt at the time, who denounced his discourse as an unprecedented innovation and accused him of heresy (zandaqa). The governor of Egypt subsequently summoned Dhu al-Nun to examine his theological views. Satisfied with his orthodoxy, the governor reported the matter to the Abbasid caliph al-Mutawakkil, who ordered Dhu al-Nun brought to his court in Samarra via the official postal service in 244 AH. Upon hearing Dhu al-Nun's sermon, al-Mutawakkil wept, treated him with great honor, and allowed him to return to Egypt, often praising him thereafter by declaring: "Whenever the people of scrupulous piety are mentioned, bring forward Dhu al-Nun."
Following his release, Dhu al-Nun resided briefly in Baghdad before returning to Egypt. He was also known for his extensive spiritual wanderings (siyaha), which took him to Syria, including visits to Damascus and the mountains of Mount Lebanon. On the theological question of the Quran, he maintained the traditional stance that the Quran is the uncreated speech of God.
Death
Dhu al-Nun settled in Giza, where he died in Dhu al-Qi'da 245 AH (860 CE). Other sources report his death on Monday, 2 Dhu al-Qi'da 246 AH, or in 248 AH. Owing to the immense crowds that gathered to attend his funeral, his bier was carried across the Nile by boat to Fustat out of concern for congestion on the bridge. He was buried in the cemetery of al-Ma'afir in al-Qarafa. Contemporary accounts report that a flock of birds shaded his funeral procession, prompting local residents who had previously criticized him to hold his tomb in high esteem.
Answer updated
List of Works
Hadith Dhi al-Nun al-Misri is a short hadith monograph (juz') that compiles prophetic traditions alongside spiritual maxims and biographical narratives. Its contents are organized into transmissions linking early authorities to prophetic reports, as well as excerpts addressing ascetic conduct, repentance, divine love, and spiritual audition.