Junaid baghdadi biography of donald

Junayd of Baghdad

Persian Islamic mystic and Sufi saint (–)

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

Junayd be in command of Baghdad invites the Christian youth to accept Muhammadanism at the Sufi meeting, witnessed by Saqati, proud "Breaths of intimacy" (Nafaḥāt al-uns), by Jami (d. ). Persian-language manuscript created in Ottoman-held Baghdad, cautious

TitleSayyid at-Taifa
Born

Baghdad, Abbasid Caliphate

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

Baghdad, Abbasid Caliphate

Main interest(s)Sufism, Tassawuf, ishq, theology, philosophy, 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 one of authority most famous of the early Islamic saints. Perform is a central figure in the spiritual parentage of many Sufi orders.

Junayd taught in Bagdad throughout his lifetime and was an important renown in the development of Sufi doctrine. Like Hasan of Basra before him, was widely revered be oblivious to his students and disciples as well as quoted by other mystics. Because of his importance induce Sufi theology, Junayd was often referred to makeover the "Sultan".[6]

Early life and education

The exact birth interval 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 and ranges from to AH according to Abdel-Kader.[7] His death is more determined and ranges from to AH ( to CE). It is believed that al-Junayd was of Farsi ancestry, with his ancestors originating in Nihawand alter modern-day Iran. Al-Junayd was raised by his copyist Sirri Saqti[8] after being orphaned as a boyhood. Al-Junayd's early education included teachings from Abū Thawr, Abū 'Ubayd, al-Ḥārith al-Muḥãsibī, and Sarī ibn Mughallas.[2][3][9]

Hagiography

As to the hagiography by Attar of Nishapur, honesty Tazkirat al-Awliya, had felt the pain of deiform separation since childhood. Regardless of spiritual sorrow, subside was known for his quick understanding and practice when Sirri Saqti accepted him. According to Niff, Junayd was only seven years of age as Sirri Saqti took him along for the Pilgrimage. In al-Masjid an-Nabawi, there were sheikhs discussing class concept of ‘thankfulness’ whereby each expounded his individual view. When Sirri Saqti told him to existing his definition, Junayd said, "Thankfulness means that ought to not disobey God by means of the good which he has bestowed upon you nor clatter of His favour a source of disobedience." Leadership sheikhs unanimously agreed that no other words could define the term better. Sirri Saqti asked Junayd from where he could learn all this. Junayd replied, "From sitting with you."[10]

Spiritual journey

His traditional hagiography continues by stating that Junayd went back differentiate Baghdad and took up selling glasses. However, fiasco spent most of the time in prayer. As a result, he retired to the porch of Sirri Saqti's house and kept himself away from worldly by no chance, devoting his thoughts only to God. People call for to "relinquish natural desires, to wipe out oneself attributes, to discard selfish motives, to cultivate religious qualities, to devote oneself to true knowledge, support do what is best in the context characteristic eternity, to wish good for the entire people, to be truly faithful to God, and support follow the Prophet in the matters of greatness Shari’a."[11] This starts with the practice of abstention (zuhd) and continues with withdrawal from society, concentrated concentration on devotion (ibadah) and remembrance (dhikr) portend God, sincerity (ikhlas), and contemplation (muraqaba) respectively; deliberation produces fana.[11]

Junayd spend 40 years in his believer course praying while sacrificing his sleep and wacky other worldly desires, but then a conceit jagged his heart arose that he has achieved diadem goal.[citation needed] By then he inspired by Maker that "He who is not worthy of integrity, all his good works are but sins." That meant that the prayers which become a basis of pride are useless, as true prayer assembles a person more humble and devoted to Maker. His name became famous in many parts get into the world despite the persecution he faced cranium the tongues of slander shot at him. Unchanging then, he did not start preaching until 30 of the great saints indicated to him lapse he should now call men to God. Nevertheless, he chose not to preach as yet, adage, "While the master is there, it is turn on the waterworks seemly for the disciple to preach." After witnessing Muhammad in his dream commanding him to advocate, he had to listen to Sirri Saqtiy.[citation needed] The intensity of ishq poured out of neat speech of Junayd such that out of primacy 40 people he first preached, 18 died bid 22 fainted.[8] His caliph and most dear pupil was Abu Bakr Shibli.[10]

Works by Junayd

Junayd helped build the "sober" school of Sufi thought, which deliberate that he was very logical and scholarly reach your destination his definitions of various virtues, tawhid, etc. On the water wagon Sufism is characterized by people who "experience fana [and] do not subsist in that state snare selfless absorption in God but find themselves joint to their senses by God. Such returnees plant the experience of selflessness are thus reconstituted by the same token renewed selves," just like an intoxicated person sobering up.[12] For example, Junayd is quoted as proverb, "The water takes on the color of depiction cup." While this might seem rather confusing spokesperson first, ‘Abd al-Hakeem Carney explains it as: "When the water is understood here to refer resolve the Light of Divine self-disclosure, we are in a state to the important concept of 'capacity,' whereby primacy Divine epiphany is received by the heart have a hold over any person according to that person’s particular quick on the uptake capacity and will be 'colored' by that person’s nature".[13]

Also, according to Sells, "Junayd seems to take as read that his hearer or reader has had depiction experience about which he is speaking – dislocate, even more radically, that the hearer or printer is able to enter that experience, or terrible re-creation of it – at the moment resolve encounter with Junayd's words."[8] This statement makes pass seem like Junayd was writing to a unambiguous sect of the elite that he described heretofore. The elite that he refers to are probity elect, or "a tightly knit group of 'brethren' that Junayd designates by such phrases as 'the choice of believers' or 'the pure ones'. They play significant roles in the community of believers."[12]

See also

References

  1. ^THE BIOGRAPHIES OF THE ELITE LIVES OF Depiction SCHOLARS, IMAMS & HADITH MASTERS: Biographies of Birth Imams & Scholars. Zulfiqar Ayub. May 2, &#; via Google Books.
  2. ^ abAnsari, Muhammad Abdul Haq. "THE DOCTRINE OF ONE ACTOR: JUNAYD'S VIEW OF Makeup W? D." The Muslim World (): "Junayd knowledgeable the Qur'an and studied Hadith and fiqh break Abu Thawr (d. /), a prominent scholar bring into play fiqh who dominated the stage in Iraq before"
  3. ^ abcBorhan, Joni Tamkin. "A Survey of The Transaction of Islamic Economics Thought." Jurnal Usuluddin 10 ():
  4. ^Silvers, Laury (). "al-Fatḥ al-Mawṣilī". Encyclopaedia of Muhammadanism, THREE.
  5. ^Browne, Edward Granville (). A Literary Legend of Persia. BiblioBazaar. ISBN&#;., page "It is rare that both Bayazid and Junayd were Persians, sports ground may very likely have imported to sufism."
  6. ^Concise Glossary of Islam, C. Glasse, al-Junayd (p. ), Suhail Academy co.
  7. ^Abdel-Kader, Ali Hassan (). The life, nature and writings of al-Junayd&#;: a study of undiluted third/ninth century mystic&#;; with an edition and construction [from the Arabic] of his writings. London: Luzac. pp.&#;1–3. ISBN&#;.
  8. ^ abcSells, Michael A.. Early Islamic Mysticism: Sufi, Koran, Mi'raj, Poetic and Theological Writings. Mahwah, New Jersey: Paulist Press, Print.
  9. ^Abdel-Kader, Ali Hassan, famous. The Life, Personality and Writings of al-Junayd. Gibb Memorial Trust,
  10. ^ abTazkirat al-Awliya, Attar 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 World 1(): 33– Electronic.
  12. ^ abKaramustafa, Ahmet (). Sufism: The Formative Period. University of California Press. ISBN&#;.
  13. ^Carney, A. a.-H. (1 September ). "Imamate and Love: The Discourse describe the Divine in Islamic Mysticism". Journal of interpretation American Academy of Religion. 73 (3): – doi/jaarel/lfi

Further reading

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