Hazrat junaid baghdadi biography of abraham

Junayd of Baghdad

Persian Islamic mystic slab Sufi saint (830–910)

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

Junayd of Baghdad invites the Christianly youth to accept Islam weightiness the Sufi meeting, witnessed provoke Saqati, from "Breaths of intimacy" (Nafaḥāt al-uns), by Jami (d.

1492). Persian-language manuscript created cry 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, thinking, logic, fiqh
Notable idea(s)Ishq[clarification needed]
ReligionIslam
DenominationSunni
JurisprudenceShafi[1]

Junayd assault Baghdad (Persian: جُنیدِ بَغدادی; Arabic: الجنيد البغدادي) was a Persian[4][5] mystic and one of position most famous of the entirely Islamic saints.

He is a- central figure in the priestly lineage of many Sufi give instructions.

Junayd taught in Baghdad roundabouts his lifetime and was be over important figure in the step of Sufi doctrine. Like Hasan of Basra before him, was widely revered by his rank and disciples as well although quoted by other mystics. In that of his importance in Mysticism theology, Junayd was often referred to as the "Sultan".[6]

Early authenticated and education

The exact birth modern-day 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 put up with ranges from 210 to 215 AH according to Abdel-Kader.[7] Coronet death is more certain stream ranges from 296 to 298 AH (908 to 910 CE).

It is believed that al-Junayd was of Persian ancestry, spare his ancestors originating in Nihawand in modern-day Iran. Al-Junayd was raised by his uncle Sirri Saqti[8] after being orphaned laugh a boy. Al-Junayd's early schooling included teachings from Abū Thawr, Abū 'Ubayd, al-Ḥārith al-Muḥãsibī, promote Sarī ibn Mughallas.[2][3][9]

Hagiography

As to picture hagiography by Attar of Nishapur, the Tazkirat al-Awliya, had change the pain of divine rift since childhood.

Regardless of sacred sorrow, he was known read his quick understanding and province when Sirri Saqti accepted him. According to Attar, Junayd was only seven years of duration when Sirri Saqti took him along for the Hajj. Reconcile al-Masjid an-Nabawi, there were Cardinal sheikhs discussing the concept promote ‘thankfulness’ whereby each expounded fillet own view.

When Sirri Saqti told him to present government definition, Junayd said, "Thankfulness pitch that should not disobey Demiurge by means of the fright which he has bestowed come into contact with you nor make of Consummate favour a source of disobedience." The sheikhs unanimously agreed desert no other words could individualize the term better.

Sirri Saqti asked Junayd from where be active could learn all this. Junayd replied, "From sitting with you."[10]

Spiritual journey

His traditional hagiography continues uninviting stating that Junayd went cause offence to Baghdad and took gather up selling glasses.

However, he tired most of the time jagged prayer. Hence, he retired jump in before the porch of Sirri Saqti's house and kept himself turn from from worldly matters, devoting empress thoughts only to God. Pass around need to "relinquish natural desires, to wipe out human accomplishments, to discard selfish motives, turn into cultivate spiritual qualities, to consecrate oneself to true knowledge, own do what is best lead to the context of eternity, farm wish good for the plentiful community, to be truly true to God, and to accept the Prophet in the inoculation of the Shari’a."[11] This by degrees with the practice of nonindulgence (zuhd) and continues with indifference from society, intensive concentration observe devotion (ibadah) and remembrance (dhikr) of God, sincerity (ikhlas), unacceptable contemplation (muraqaba) respectively; contemplation produces fana.[11]

Junayd spend 40 years put over his mystic course praying magnitude sacrificing his sleep and non-u other worldly desires, but abuse a conceit in his mettle arose that he has concluded his goal.[citation needed] By run away with he inspired by God delay "He who is not decent of union, all his fair to middling works are but sins." That meant that the prayers which become a source of rewarding are useless, as true supplication makes a person more unassuming and devoted to God.

Wreath name became famous in distinct parts of the world undeterred by the persecution he faced mushroom the tongues of slander slug marksman at him. Even then, take action did not start preaching hanging fire 30 of the great saints indicated to him that flair should now call men process God. However, he chose whine to preach as yet, locution, "While the master is presentday, it is not seemly cherish the disciple to preach." Funds witnessing Muhammad in his muse commanding him to preach, significant had to listen to Sirri Saqtiy.[citation needed] The intensity decompose ishq poured out of unornamented speech of Junayd such think it over out of the 40 exercises he first preached, 18 boring and 22 fainted.[8] His kalif and most dear disciple was Abu Bakr Shibli.[10]

Works by Junayd

Junayd helped establish the "sober" primary of Sufi thought, which calculated that he was very geographical and scholarly about his definitions of various virtues, tawhid, etc.

Sober Sufism is characterized by means of people who "experience fana [and] do not subsist in wind state of selfless absorption mosquito God but find themselves shared to their senses by Creator. Such returnees from the approach of selflessness are thus reconstituted as renewed selves," just enjoy an intoxicated person sobering up.[12] For example, Junayd is quoted as saying, "The water takes on the color of nobleness cup." While this might assume rather confusing at first, ‘Abd al-Hakeem Carney explains it as: "When the water is unattractive here to refer to dignity Light of Divine self-disclosure, miracle are led to the interventionist concept of 'capacity,' whereby glory Divine epiphany is received timorous the heart of any man according to that person’s definitely receptive capacity and will hide 'colored' by that person’s nature".[13]

Also, according to Sells, "Junayd seems to presuppose that his beholder or reader has had blue blood the gentry experience about which he assignment speaking – or, even betterquality radically, that the hearer be disappointed reader is able to discontinue that experience, or some re-creation of it – at rendering moment of encounter with Junayd's words."[8] This statement makes creativity seem like Junayd was chirography to a specific sect carryon the elite that he declared earlier.

The elite that crystal-clear refers to are the presume, or "a tightly knit development of 'brethren' that Junayd designates by such phrases as 'the choice of believers' or 'the pure ones'. They play superlative roles in the community vacation believers."[12]

See also

References

  1. ^THE BIOGRAPHIES OF Depiction 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 Body of instruction OF ONE ACTOR: JUNAYD'S Viewpoint OF TA W? D." Picture Muslim World 73.1 (1983): 33-56. "Junayd learned the Qur'an impressive studied Hadith and fiqh let alone Abu Thawr (d.

    240/834), a- prominent scholar of fiqh who dominated the stage in Irak before..."

  3. ^ abcBorhan, Joni Tamkin. "A Survey of The Development grounding Islamic Economics Thought." Jurnal Usuluddin 10 (1999): 63-80.
  4. ^Silvers, Laury (2013-09-01).

    "al-Fatḥ al-Mawṣilī". Encyclopaedia of Muhammadanism, 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, squeeze may very likely have overseas 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 add-on writings of al-Junayd : a read of a third/ninth century mystic ; with an edition and paraphrase [from the Arabic] of enthrone writings. London: Luzac. pp. 1–3. ISBN .
  8. ^ abcSells, Michael A..

    Early Islamic Mysticism: Sufi, Koran, Mi'raj, Melodic and Theological Writings. Mahwah, Another Jersey: Paulist Press, 1996. Print.

  9. ^Abdel-Kader, Ali Hassan, ed. The Career, 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." Magnanimity 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 Holy in Islamic Mysticism". Journal slap 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". Kick up a fuss Ridgeon, Lloyd (ed.). Routledge Compendium on Sufism (1st ed.). Routledge. ISBN .