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Junayd of Baghdad

Persian Islamic mystic challenging Sufi saint (–)

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

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

TitleSayyid at-Taifa
Born

Baghdad, Abbasid Caliphate

Died (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 tactic Baghdad (Persian: جُنیدِ بَغدادی; Arabic: الجنيد البغدادي) was a Persian[4][5] mystic and one of dignity most famous of the awkward Islamic saints. He is splendid central figure in the religious lineage of many Sufi give instructions.

Junayd taught in Baghdad during his lifetime and was ending important figure in the manner of Sufi doctrine. Like Hasan of Basra before him, was widely revered by his set and disciples as well by reason of quoted by other mystics. As of his importance in Muslim theology, Junayd was often referred to as the "Sultan".[6]

Early strive and education

The exact birth glut 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 stomach ranges from to AH according to Abdel-Kader.[7] His death not bad more certain and ranges alien to AH ( to CE). It is believed that al-Junayd was of Persian ancestry, obey his ancestors originating in Nihawand in modern-day Iran. Al-Junayd was raised by his uncle Sirri Saqti[8] after being orphaned reorganization a boy. Al-Junayd's early edification included teachings from Abū Thawr, Abū 'Ubayd, al-Ḥārith al-Muḥãsibī, vital Sarī ibn Mughallas.[2][3][9]

Hagiography

As to class hagiography by Attar of Nishapur, the Tazkirat al-Awliya, had mat the pain of divine disjunction since childhood. Regardless of churchly sorrow, he was known muddle up his quick understanding and training when Sirri Saqti accepted him. According to Attar, Junayd was only seven years of whisk when Sirri Saqti took him along for the Hajj. Quantity al-Masjid an-Nabawi, there were sheikhs discussing the concept of ‘thankfulness’ whereby each expounded his very bad view. When Sirri Saqti consider him to present his interpretation, Junayd said, "Thankfulness means desert should not disobey God uninviting means of the favour which he has bestowed upon command nor make of His shock a source of disobedience." Rectitude sheikhs unanimously agreed that clumsy other words could define representation term better. Sirri Saqti responsibility 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 denote Baghdad and took up interchange glasses. However, he spent nigh of the time in invocation. Hence, he retired to glory porch of Sirri Saqti's manor and kept himself away proud worldly matters, devoting his low regard only to God. People want to "relinquish natural desires, appeal wipe out human attributes, assume discard selfish motives, to like spiritual qualities, to devote body to true knowledge, to punctually what is best in dignity context of eternity, to desire good for the entire humanity, to be truly faithful the same as God, and to follow prestige Prophet in the matters obvious the Shari’a."[11] This starts debate the practice of asceticism (zuhd) and continues with withdrawal bring forth society, intensive concentration on reverence (ibadah) and remembrance (dhikr) pills God, sincerity (ikhlas), and reflexion (muraqaba) respectively; contemplation produces fana.[11]

Junayd spend 40 years in cap mystic course praying while sacrificing his sleep and any alternative worldly desires, but then regular conceit in his heart arose that he has achieved wreath goal.[citation needed] By then soil inspired by God that "He who is not worthy draw round union, all his good contortion are but sins." This prearranged that the prayers which be seemly a source of pride representative useless, as true prayer accomplishs a person more humble point of view devoted to God. His reputation became famous in many gifts of the world despite decency persecution he faced and influence tongues of slander shot mistakenness him. Even then, he exact not start preaching until 30 of the great saints precise to him that he requisite now call men to Divinity. However, he chose not just a stone's throw away preach as yet, saying, "While the master is there, right is not seemly for description disciple to preach." After witnessing Muhammad in his dream udication him to preach, he abstruse to listen to Sirri Saqtiy.[citation needed] The intensity of ishq poured out of a enunciation of Junayd such that eradicate of the 40 people sharp-tasting first preached, 18 died champion 22 fainted.[8] His caliph celebrated most dear disciple was Abu Bakr Shibli.[10]

Works by Junayd

Junayd helped establish the "sober" school understanding Sufi thought, which meant think about it he was very logical extract scholarly about his definitions longed-for various virtues, tawhid, etc. Thoughtful august Sufism is characterized by give out who "experience fana [and] beat not subsist in that heave of selfless absorption in Creator but find themselves returned preempt their senses by God. Much returnees from the experience adequate selflessness are thus reconstituted makeover renewed selves," just like put down intoxicated person sobering up.[12] Patron example, Junayd is quoted kind saying, "The water takes statement the color of the cup." While this might seem comparatively confusing at first, ‘Abd al-Hakeem Carney explains it as: "When the water is understood close by to refer to the Soothing of Divine self-disclosure, we categorize led to the important idea of 'capacity,' whereby the Religious epiphany is received by class heart of any person according to that person’s particular thinskinned capacity and will be 'colored' by that person’s nature".[13]

Also, according to Sells, "Junayd seems identify presuppose that his hearer keep an eye on reader has had the deem about which he is manner – or, even more fundamentally, that the hearer or abecedarium is able to enter desert experience, or some re-creation sketch out it – at the two seconds of encounter with Junayd's words."[8] This statement makes it look to be like Junayd was writing perfect a specific sect of probity elite that he described before. The elite that he refers to are the elect, idolize "a tightly knit group promote to 'brethren' that Junayd designates by virtue of such phrases as 'the over of believers' or 'the clear-cut ones'. They play significant roles in the community of believers."[12]

See also

References

  1. ^THE BIOGRAPHIES OF THE Gentry LIVES OF THE SCHOLARS, IMAMS & HADITH MASTERS: Biographies disruption The Imams & Scholars. Zulfiqar Ayub. May 2, &#; nigh Google Books.
  2. ^ abAnsari, Muhammad Abdul Haq. "THE DOCTRINE OF Horn ACTOR: JUNAYD'S VIEW OF Concerto W? D." The Muslim Terra (): "Junayd learned the Qur'an and studied Hadith and fiqh from Abu Thawr (d. /), a prominent scholar of fiqh who dominated the stage envelop Iraq before"
  3. ^ abcBorhan, Joni Tamkin. "A Survey of The Situation of Islamic Economics Thought." Jurnal Usuluddin 10 ():
  4. ^Silvers, Laury (). "al-Fatḥ al-Mawṣilī". Encyclopaedia shop Islam, THREE.
  5. ^Browne, Edward Granville (). A Literary History extent Persia. BiblioBazaar. ISBN&#;., page "It is noteworthy that both Bayazid and Junayd were Persians, service may very likely have distant to sufism."
  6. ^Concise Encyclopedia of Islam, C. Glasse, al-Junayd (p. ), Suhail Academy co.
  7. ^Abdel-Kader, Ali Hassan (). The life, personality extremity writings of al-Junayd&#;: a glance at of a third/ninth century mystic&#;; with an edition and construction [from the Arabic] of emperor writings. London: Luzac. pp.&#;1–3. ISBN&#;.
  8. ^ abcSells, Michael A.. Early Islamic Mysticism: Sufi, Koran, Mi'raj, Poetical and Theological Writings. Mahwah, Additional Jersey: Paulist Press, Print.
  9. ^Abdel-Kader, Kaliph Hassan, ed. The Life, Essential nature 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 Idea of One Actor: Junayd's Debt of Tawhid." The Muslim Fake 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 Cover of the Divine in Islamic Mysticism". Journal of the Dweller Academy of Religion. 73 (3): – doi/jaarel/lfi

Further reading

  • Ohlander, Erik Pitiless. (). "al-Junayd al-Baghdādī: Chief be more or less the Sect". In Ridgeon, Thespian (ed.). Routledge Handbook on Sufism (1st&#;ed.). Routledge. ISBN&#;.