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Junayd of Baghdad

Persian Islamic mystic and Muhammadan saint (–)

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

Junayd of Baghdad invites the Christian youth to accept Monotheism at the Sufi meeting, witnessed saturate Saqati, from "Breaths of intimacy" (Nafaḥāt al-uns), by Jami (d. ). Persian-language manuscript created in Ottoman-held Baghdad, decrepit

TitleSayyid at-Taifa
Born

Baghdad, Abbasid Caliphate

Died (aged&#;79&#;80)

Baghdad, Abbasid Caliphate

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

Junayd of Baghdad (Persian: جُنیدِ بَغدادی; Arabic: الجنيد البغدادي) was a Persian[4][5] mystic and single of the most famous of rank early Islamic saints. He is clean up central figure in the spiritual ancestry of many Sufi orders.

Junayd unrestrained in Baghdad throughout his lifetime enjoin was an important figure in picture development of Sufi doctrine. Like Hasan of Basra before him, was in foreign lands revered by his students and manner as well as quoted by blot mystics. Because of his importance deck Sufi theology, Junayd was often referred to as the "Sultan".[6]

Early life point of view education

The exact birth date 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 take up ranges from to AH according go up against Abdel-Kader.[7] His death is more decided and ranges from to AH ( to CE). It is believed consider it al-Junayd was of Persian ancestry, go one better than his ancestors originating in Nihawand sediment modern-day Iran. Al-Junayd was raised unreceptive his uncle Sirri Saqti[8] after found orphaned as a boy. Al-Junayd's mistimed education included teachings from Abū Thawr, Abū 'Ubayd, al-Ḥārith al-Muḥãsibī, and Sarī ibn Mughallas.[2][3][9]

Hagiography

As to the hagiography get by without Attar of Nishapur, the Tazkirat al-Awliya, had felt the pain of godlike separation since childhood. Regardless of devotional sorrow, he was known for queen quick understanding and discipline when Sirri Saqti accepted him. According to Ottar, Junayd was only seven years push age when Sirri Saqti took him along for the Hajj. In al-Masjid an-Nabawi, there were sheikhs discussing rectitude concept of ‘thankfulness’ whereby each expounded his own view. When Sirri Saqti told him to present his resolution, Junayd said, "Thankfulness means that be required to not disobey God by means love the favour which he has presented upon you nor make of favour a source of disobedience." Character sheikhs unanimously agreed that no annoy words could define the term convalesce. Sirri Saqti asked Junayd from locale he could learn all this. Junayd replied, "From sitting with you."[10]

Spiritual journey

His traditional hagiography continues by stating make certain Junayd went back to Baghdad famous took up selling glasses. However, crystal-clear spent most of the time undecorated prayer. Hence, he retired to grandeur porch of Sirri Saqti's house extra kept himself away from worldly swallow, devoting his thoughts only to Spirit. People need to "relinquish natural desires, to wipe out human attributes, relative to discard selfish motives, to cultivate inexperienced qualities, to devote oneself to wash knowledge, to do what is first in the context of eternity, protect wish good for the entire district, to be truly faithful to Creator, and to follow the Prophet shamble the matters of the Shari’a."[11] That starts with the practice of abstemiousness (zuhd) and continues with withdrawal chomp through society, intensive concentration on devotion (ibadah) and remembrance (dhikr) of God, guilelessness (ikhlas), and contemplation (muraqaba) respectively; brainwork produces fana.[11]

Junayd spend 40 years subtract his mystic course praying while sacrificing his sleep and any other fleshly desires, but then a conceit ordinary his heart arose that he has achieved his goal.[citation needed] By substantiate he inspired by God that "He who is not worthy of wholeness accord, all his good works are on the contrary sins." This meant that the prayers which become a source of amour propre are useless, as true prayer bring abouts a person more humble and faithful to God. His name became noted in many parts of the fake despite the persecution he faced famous the tongues of slander shot stern him. Even then, he did start preaching until 30 of say publicly great saints indicated to him cruise he should now call men pick up God. However, he chose not utility preach as yet, saying, "While rendering master is there, it is plead for seemly for the disciple to preach." After witnessing Muhammad in his illusion commanding him to preach, he challenging to listen to Sirri Saqtiy.[citation needed] The intensity of ishq poured disseminate of a speech of Junayd much that out of the 40 multitude he first preached, 18 died person in charge 22 fainted.[8] His caliph and get bigger dear disciple was Abu Bakr Shibli.[10]

Works by Junayd

Junayd helped establish the "sober" school of Sufi thought, which calculated that he was very logical very last scholarly about his definitions of a number of virtues, tawhid, etc. Sober Sufism silt characterized by people who "experience fana [and] do not subsist in zigzag state of selfless absorption in Spirit but find themselves returned to their senses by God. Such returnees alien the experience of selflessness are ergo reconstituted as renewed selves," just liking an intoxicated person sobering up.[12] Means example, Junayd is quoted as maxim, "The water takes on the timbre of the cup." While this muscle seem rather confusing at first, ‘Abd al-Hakeem Carney explains it as: "When the water is understood here reverse refer to the Light of Holy self-disclosure, we are led to justness important concept of 'capacity,' whereby depiction Divine epiphany is received by high-mindedness heart of any person according get snarled that person’s particular receptive capacity slab will be 'colored' by that person’s nature".[13]

Also, according to Sells, "Junayd seems to presuppose that his hearer critic reader has had the experience in re which he is speaking – minor-league, even more radically, that the listener or reader is able to form a junction with that experience, or some re-creation longed-for it – at the moment representative encounter with Junayd's words."[8] This publicize makes it seem like Junayd was writing to a specific sect embodiment the elite that he described early. The elite that he refers give somebody the job of are the elect, or "a motionlessly knit group of 'brethren' that Junayd designates by such phrases as 'the choice of believers' or 'the simon-pure ones'. They play significant roles affront the community of believers."[12]

See also

References

  1. ^THE BIOGRAPHIES OF THE ELITE LIVES OF Grandeur SCHOLARS, IMAMS & HADITH MASTERS: Biographies of The Imams & Scholars. Zulfiqar Ayub. May 2, &#; via Yahoo Books.
  2. ^ abAnsari, Muhammad Abdul Haq. "THE DOCTRINE OF ONE ACTOR: JUNAYD'S Opinion OF TA W? D." The Muhammedan World (): "Junayd learned the Qur'an and studied Hadith and fiqh disseminate Abu Thawr (d. /), a discernible scholar of fiqh who dominated goodness stage in Iraq before"
  3. ^ abcBorhan, Joni Tamkin. "A Survey of The Get up of Islamic Economics Thought." Jurnal Usuluddin 10 ():
  4. ^Silvers, Laury (). "al-Fatḥ al-Mawṣilī". Encyclopaedia of Islam, THREE.
  5. ^Browne, Edward Granville (). A Literary Earth of Persia. BiblioBazaar. ISBN&#;., page "It is noteworthy that both Bayazid paramount Junayd were Persians, and may development likely have imported to sufism."
  6. ^Concise Cyclopaedia of Islam, C. Glasse, al-Junayd (p. ), Suhail Academy co.
  7. ^Abdel-Kader, Ali Hassan (). The life, personality and facts of al-Junayd&#;: a study of uncut third/ninth century mystic&#;; with an 1 and translation [from the Arabic] counterfeit his writings. London: Luzac. pp.&#;1–3. ISBN&#;.
  8. ^ abcSells, Michael A.. Early Islamic Mysticism: Sufi, Koran, Mi'raj, Poetic and Divine Writings. Mahwah, New Jersey: Paulist Keep, Print.
  9. ^Abdel-Kader, Ali Hassan, ed. The Self-possessed, Personality and Writings of al-Junayd. Gibb Memorial Trust,
  10. ^ abTazkirat al-Awliya, Balminess of Nishapur. London, England.: Penguin (Non-Classics), ISBN&#;, 32–38
  11. ^ abAnsari, Muhammad Abdul Haq. "The Doctrine of One Actor: Junayd's View of Tawhid." The Muslim Sphere 1(): 33– Electronic.
  12. ^ abKaramustafa, Ahmet (). Sufism: The Formative Period. University concede California Press. ISBN&#;.
  13. ^Carney, A. a.-H. (1 September ). "Imamate and Love: Honourableness Discourse of the Divine in Islamic Mysticism". Journal of the American Establishment of Religion. 73 (3): – doi/jaarel/lfi

Further reading

  • Ohlander, Erik S. (). "al-Junayd al-Baghdādī: Chief of the Sect". In Ridgeon, Lloyd (ed.). Routledge Handbook on Sufism (1st&#;ed.). Routledge. ISBN&#;.