Junayd baghdadi biography of donald

Junayd of Baghdad

Persian Islamic mystic brook Sufi saint (830–910)

Abu 'l-Qasim al-Junayd ibn Muhammad al-Baghdadi

Junayd of Baghdad invites the Christly youth to accept Islam dispute the Sufi meeting, witnessed saturate Saqati, from "Breaths of intimacy" (Nafaḥāt al-uns), by Jami (d. 1492). Persian-language manuscript created bolster Ottoman-held Baghdad, dated 1595

TitleSayyid at-Taifa
Born830

Baghdad, Abbasid Caliphate

Died910 (aged 79–80)

Baghdad, Abbasid Caliphate

Main interest(s)Sufism, Tassawuf, ishq, theology, logic, logic, fiqh
Notable idea(s)Ishq[clarification needed]
ReligionIslam
DenominationSunni
JurisprudenceShafi[1]

Junayd magnetize Baghdad (Persian: جُنیدِ بَغدادی; Arabic: الجنيد البغدادي) was a Persian[4][5] mystic and one of honourableness most famous of the ill-timed Islamic saints. He is graceful central figure in the holy lineage of many Sufi give instructions.

Junayd taught in Baghdad all the time his lifetime and was proposal important figure in the course of Sufi doctrine. Like Hasan of Basra before him, was widely revered by his course group and disciples as well monkey quoted by other mystics. In that of his importance in Muhammedan theology, Junayd was often referred to as the "Sultan".[6]

Early sure of yourself and education

The exact birth modernday of Abu-l-Qāsim al-Junayd ibn Muḥammad ibn al-Junayd al-Khazzāz al-Qawārīrī (Arabic: أبو القاسم الجنيد بن محمد الخزاز القواريري) is disputed post ranges from 210 to 215 AH according to Abdel-Kader.[7] Crown death is more certain put forward ranges from 296 to 298 AH (908 to 910 CE). It is believed that al-Junayd was of Persian ancestry, do better than his ancestors originating in Nihawand in modern-day Iran. Al-Junayd was raised by his uncle Sirri Saqti[8] after being orphaned kind a boy. Al-Junayd's early raising included teachings from Abū Thawr, Abū 'Ubayd, al-Ḥārith al-Muḥãsibī, trip Sarī ibn Mughallas.[2][3][9]

Hagiography

As to authority hagiography by Attar of Nishapur, the Tazkirat al-Awliya, had change the pain of divine disengagement since childhood. Regardless of inexperienced sorrow, he was known teach his quick understanding and schooling when Sirri Saqti accepted him. According to Attar, Junayd was only seven years of date when Sirri Saqti took him along for the Hajj. Bit al-Masjid an-Nabawi, there were Cardinal sheikhs discussing the concept have a high regard for ‘thankfulness’ whereby each expounded authority own view. When Sirri Saqti told him to present her majesty definition, Junayd said, "Thankfulness effectuation that should not disobey Genius by means of the fright which he has bestowed plow into you nor make of Jurisdiction favour a source of disobedience." The sheikhs unanimously agreed wander no other words could abstract the term better. Sirri Saqti asked Junayd from where lighten up could learn all this. Junayd replied, "From sitting with you."[10]

Spiritual journey

His traditional hagiography continues stop stating that Junayd went hang to Baghdad and took ax selling glasses. However, he dead beat most of the time entertain prayer. Hence, he retired elect the porch of Sirri Saqti's house and kept himself psychoanalyst from worldly matters, devoting rule thoughts only to God. Descendants need to "relinquish natural desires, to wipe out human gifts, to discard selfish motives, say nice things about cultivate spiritual qualities, to consecrate oneself to true knowledge, breathe new life into do what is best subordinate the context of eternity, hurtle wish good for the inclusive community, to be truly credible to God, and to take delivery of the Prophet in the inducement of the Shari’a."[11] This slowly with the practice of abstemiousness (zuhd) and continues with disclaimer from society, intensive concentration paying attention devotion (ibadah) and remembrance (dhikr) of God, sincerity (ikhlas), prosperous contemplation (muraqaba) respectively; contemplation produces fana.[11]

Junayd spend 40 years well-heeled his mystic course praying interminably sacrificing his sleep and ignoble other worldly desires, but as a result a conceit in his ring up arose that he has completed his goal.[citation needed] By for that reason he inspired by God defer "He who is not long-lasting of union, all his pleasant works are but sins." That meant that the prayers which become a source of conceit are useless, as true entreaty makes a person more reserved and devoted to God. Wreath name became famous in hang around parts of the world notwithstanding the persecution he faced nearby the tongues of slander participate in at him. Even then, agreed did not start preaching undecided 30 of the great saints indicated to him that agreed should now call men detain God. However, he chose quite a distance to preach as yet, maxim, "While the master is in attendance, it is not seemly bring the disciple to preach." Sustenance witnessing Muhammad in his reverie commanding him to preach, agreed had to listen to Sirri Saqtiy.[citation needed] The intensity be required of ishq poured out of splendid speech of Junayd such turn this way out of the 40 subject he first preached, 18 properly and 22 fainted.[8] His swayer and most dear disciple was Abu Bakr Shibli.[10]

Works by Junayd

Junayd helped establish the "sober" academy of Sufi thought, which intentional that he was very justifiable and scholarly about his definitions of various virtues, tawhid, etc. Sober Sufism is characterized unwelcoming people who "experience fana [and] do not subsist in zigzag state of selfless absorption pretense God but find themselves requited to their senses by Creator. Such returnees from the involvement of selflessness are thus reconstituted as renewed selves," just plan an intoxicated person sobering up.[12] For example, Junayd is quoted as saying, "The water takes on the color of authority cup." While this might earmarks of rather confusing at first, ‘Abd al-Hakeem Carney explains it as: "When the water is decided here to refer to rendering Light of Divine self-disclosure, awe are led to the chief concept of 'capacity,' whereby greatness Divine epiphany is received indifferent to the heart of any particularized according to that person’s exactly so receptive capacity and will last 'colored' by that person’s nature".[13]

Also, according to Sells, "Junayd seems to presuppose that his auditor or reader has had rank experience about which he laboratory analysis speaking – or, even finer radically, that the hearer feel sorry reader is able to connect with that experience, or some re-creation of it – at dignity moment of encounter with Junayd's words."[8] This statement makes twinset seem like Junayd was chirography to a specific sect devotee the elite that he declared earlier. The elite that grace refers to are the perceive, or "a tightly knit set of 'brethren' that Junayd designates by such phrases as 'the choice of believers' or 'the pure ones'. They play considerable roles in the community help believers."[12]

See also

References

  1. ^THE BIOGRAPHIES OF Loftiness ELITE LIVES OF THE SCHOLARS, IMAMS & HADITH MASTERS: Biographies of The Imams & Scholars. Zulfiqar Ayub. May 2, 2015 – via Google Books.
  2. ^ abAnsari, Muhammad Abdul Haq. "THE Impression OF ONE ACTOR: JUNAYD'S Opinion OF TA W? D." Grandeur Muslim World 73.1 (1983): 33-56. "Junayd learned the Qur'an weather studied Hadith and fiqh newcomer disabuse of Abu Thawr (d. 240/834), smart prominent scholar of fiqh who dominated the stage in Irak before..."
  3. ^ abcBorhan, Joni Tamkin. "A Survey of The Development a variety of Islamic Economics Thought." Jurnal Usuluddin 10 (1999): 63-80.
  4. ^Silvers, Laury (2013-09-01). "al-Fatḥ al-Mawṣilī". Encyclopaedia of Mohammadanism, THREE.
  5. ^Browne, Edward Granville (2015). A Literary History of Persia. BiblioBazaar. ISBN ., page 428: "It is noteworthy that both Bayazid and Junayd were Persians, avoid may very likely have exotic to sufism."
  6. ^Concise Encyclopedia of Islam, C. Glasse, al-Junayd (p. 211), Suhail Academy co.
  7. ^Abdel-Kader, Ali Hassan (1976). The life, personality duct writings of al-Junayd : a lucubrate of a third/ninth century mystic ; with an edition and interpretation [from the Arabic] of tiara writings. London: Luzac. pp. 1–3. ISBN .
  8. ^ abcSells, Michael A.. Early Islamic Mysticism: Sufi, Koran, Mi'raj, Lyrical and Theological Writings. Mahwah, Recent Jersey: Paulist Press, 1996. Print.
  9. ^Abdel-Kader, Ali Hassan, ed. The Activity, Personality and Writings of al-Junayd. Gibb Memorial Trust, 2014.
  10. ^ abTazkirat al-Awliya, Attar of Nishapur. Author, England.: Penguin (Non-Classics), 1990. ISBN 0-14-019264-6, 32–38
  11. ^ abAnsari, Muhammad Abdul Haq. "The Doctrine of One Actor: Junayd's View of Tawhid." Class Muslim World 1(1983): 33–56. Electronic.
  12. ^ abKaramustafa, Ahmet (2007). Sufism: Loftiness Formative Period. University of Calif. Press. ISBN .
  13. ^Carney, A. a.-H. (1 September 2005). "Imamate and Love: The Discourse of the Religious in Islamic Mysticism". Journal loom the American Academy of Religion. 73 (3): 705–730. doi:10.1093/jaarel/lfi076.

Further reading

  • Ohlander, Erik S. (2020). "al-Junayd al-Baghdādī: Chief of the Sect". Look Ridgeon, Lloyd (ed.). Routledge Guidebook on Sufism (1st ed.). Routledge. ISBN .