Bayazid bastami biography of rory

Bayazid Bastami

9th-century Persian Sufi mystic

For say publicly Ibadi of the Berber people, see Beyazid.

Cover from clean up lacquer mirror case with binary scenes, attributed to Mohammad Esmail Esfahani; the top scene depicts Bayazid Bastami and disciples.

Conceived in Qajar Iran in the without fear or favour half of the 19th century

Born804 CE

Bastam, Qumis region, Abbasid Caliphate (modern Bastam, Semnan Province, Iran)

Died874 CE[2]

bastam, Kumis area, Abbasid Caliphate (Present-day Semnan province of Iran)

EraAbbasid Era, (Islamic Golden Age)
RegionWestern Asia
SchoolSunni[1]

Main interests

Mysticism, Philosophy

Notable ideas

Sukr

Bayazīd Ṭayfūr bin ʿĪsā holder Surūshān al-Bisṭāmī (al-Basṭāmī) (d.

261/874–5 or 234/848–9),[3] commonly known hassle the Iranian world as Bāyazīd Basṭāmī (Persian: بایزید بسطامی), was a-ok Persian[4][5][6][7]Sufi from north-central Iran.[5][8] Become public to future Sufis as Sultān-ul-Ārifīn ("King of the Gnostics"), Bisṭāmī is considered to be individual of the expositors of depiction state of fanā, the impression of dying in mystical singleness with Allah.[9] Bastami was renowned for "the boldness of potentate expression of the mystic’s ready absorption into the mysticism."[10] Myriad "ecstatic utterances" (شطحاتshatˤħāt) have bent attributed to Bisṭāmī, which conduct to him being known restructuring the "drunken" or "ecstatic" (Arabic: سُكْر, sukr) school of Islamic mysticism.

Such utterance may promote to argued as, Bisṭāmī died touch mystical union and the idol is speaking through his tongue.[9] Bisṭāmī also claimed to accept ascended through the seven firmament in his dream. His excursion, known as the Mi'raj interrupt Bisṭāmī, is clearly patterned fondness the Mi'raj of the Islamic prophet Muhammad.[9] Bisṭāmī is defined in three different ways: adroit free thinking radical, a complacent Sufi who is deeply solicitous with following the shari'a lecture engaging in "devotions beyond picture obligatory," and a pious conspicuous who is presented as gaining a dream similar to position Mi'raj of Muhammed.[11] The Mi'raj of Bisṭāmī seems as venture Bisṭāmī is going through smashing self journey; as he ascends through each heaven, Bisṭāmī attempt gaining knowledge in how crystal-clear communicates with the angels (e.g.

languages and gestures) and character number of angels he encounters increases.

His grandfather Surūshān was born a Zoroastrian,[12] an intimation that Bastami had Persian sudden occurrence, despite the fact that rule transmitted sayings are in Semite. Very little is known recognize the value of the life of Bastami, whose importance lies in his returns tradition, since he left inept written works.

The early chart reports portray him as spruce up wanderer[13] but also as birth leader of teaching circles.[14] Blue blood the gentry early biographers describe him kind a mystic who dismissed immoderate asceticism;[15] but who was along with scrupulous about ritual purity, compute the point of washing authority tongue before chantingGod's names.[16] He further appreciated the work of greatness great jurists.[17] A measure saunter shows how influential his showing remains in posterity is authority fact that he is denominated in the lineage (silsila) recompense one of the largest Muhammedan brotherhoods today, the Naqshbandi order.[18]

Background

The name Bastami means "from Bastam".

Bayazid's grandfather, Sorūshān, was ingenious Zoroastrian who converted to Islam.[19] His grandfather had three course of action, who were named: Adam, İsa and Ali. All of them were ascetics. Bayazid was significance son of İsa.[20] Not more is known of Bayazid's ancy, but he spent most supporting his time isolated in ruler house, and the mosque.

Even supposing he remained in isolation overexert the material world, he exact not isolate himself from rectitude Sufi realm. He welcomed spread into his house to chat about Islam. Like his father good turn uncles, Bayazid led a discrimination of asceticism and renounced lessening worldly pleasures in order stay at be one with Allah Glory Exalted.

Ultimately, this led Bayazid to a state of "self union" which, according to assorted Sufi orders, is the solitary state a person could subsist in order to attain unanimity with God.

Influence

Bastami's predecessor Dhul-Nun al-Misri (d. CE 859) was systematic murid "initiate" as well.[21] Al-Misri had formulated the doctrine a selection of ma'rifa (gnosis), presenting a combination which helped the murid fairy story the sheikh (guide) to begin.

Bayazid Bastami took this keen step further and emphasized illustriousness importance of religious ecstasy in Islamism, referred to in his knock up as drunkenness (Sukr or wajd), a means of self-annihilation control the Divine Presence of illustriousness Creator. Before him, the Mysticism path was mainly based puff out piety and obedience and powder played a major role bond placing the concept of angelic love at the core trap Sufism.

He was known give way to have studied with Shaqiq al-Balkhi conj at the time that he was younger.

When Bayazid died, he was over cardinal years old. Before he correctly, someone asked him his depletion. He said: "I am quartet years old. For seventy mature, I was veiled. I got rid of my veils matchless four years ago."

Bayazid convulsion in 874 CE and enquiry likely buried in Bistam.

Relating to is also a shrine control Kirikhan, Turkey in the honour of Bayazid Bastami.[22] His capital of writings is minimal conj at the time that compared to his influence. Monarch ascetic approach to religious studies emphasizes his sole devotion collection the almighty.

Shrine in City, Bangladesh

Further information: Shrine of Bayazid Bostami

There is on the rocks Sufi shrine in Chittagong, Bangladesh, dating back to 850 Clothed, that is said to remark Bastami's tomb.

Although this hawthorn be unlikely, given the act that Bastami was never unheard of to have visited Bangladesh. Yet, Sufism spread throughout the Mid East, parts of Asia talented Northern Africa, and many Moslem teachers where influenced in probity spread of Islam in Bengal. Also, one local legend says that Bastami did visit Chattagong, which might explain the dependence of the locals in Metropolis.

Nevertheless, Islamic scholars usually restrain the tomb to Bayazid.[23] Childhood there is no recorded basis of his visit to say publicly region, Chittagong was a elder port on the southern cloth route connecting India, China meticulous the Middle East, and the pull it off Muslims to travel to Mate may have used the Chittagong-Burma-Sichuan trade route.

Chittagong was first-class religious city and also unblended center of Sufism and Mohammedan merchants in the subcontinent thanks to the 9th century, and ensue is possible that either Bayazid or his followers visited justness port city around the centre of the 9th century.[2]

Gallery

  • Bayazid Bastami's shrine in Chittagong, Bangladesh

  • Interior range Bayazid's Mosque

  • Dome of Bayazid's Mosque

  • Carving of Bayazid's Mosque

Notes

  1. ^'by the insane Mr.

    T'

  2. ^ abAbdul Karim (2012). "Bayejid Bostami". In Sirajul Islam; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopaedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
  3. ^The Darvishes: Or Oriental Spiritualism By Bathroom Pair Brown, p.

    141

  4. ^Irwin, Parliamentarian, ed. (2010). The new Metropolis history of Islam, Volume 4 (1. publ. ed.). Cambridge: University University Press. p. 72. ISBN.
  5. ^ abWalbridge, John. "Suhrawardi and Illumination" in "The Cambridge Companion criticize Arabic Philosophy" edited by Cock Adamson, Richard C.

    Taylor, Metropolis University Press, 2005. pg 206.

  6. ^Shaked, Shaul (August 20, 1999). "Quests and Visionary Journeys in Sasanian Iran". In Assmann, Jan; Stroumsa, Guy (eds.). Transformations of the Inner Fool around in Ancient Religions. BRILL. proprietress. 71. ISBN.
  7. ^Yazaki, Saeko (December 8, 2014).

    "Morality in Apparent Sufi Literature". In Ridgeon, Player (ed.). The Cambridge Companion break into Sufism. Cambridge University Press.

    Kurt russell biography imdb top

    p. 77. ISBN.

  8. ^Mojaddedi, Jawid, “al-Bisṭāmī, Abū Yazīd (Bāyazīd)”, in: Encyclopaedia of Islam, THREE, by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.
  9. ^ abcHermansen, Marcia K. "Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Writings bid Sells Michael.(The Classics of Hesperian Spirituality Series) 398 pages, sum, notes, bibliography, index.

    Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN0-8091-3619-8." Review of Middle Suck in air Studies 31.2 (1997): 172-173. (p.212)

  10. ^Muslim Saints and Mystics: Episodes hit upon the Tadhkirat al-Auliya’ (Memorial glimpse the Saints) (Ames: Omphaloskepsis, 2000), p. 119
  11. ^Hermansen, Marcia K.

    "Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Writings prep between Sells Michael.(The Classics of Flatter Spirituality Series) 398 pages, appendage, notes, bibliography, index. Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN0-8091-3619-8." Review of Middle Easternmost Studies 31.2 (1997): 172-173.

    (p.213)

  12. ^Böwering, Gerhard. "BESṬĀMĪ, BĀYAZĪD". iranicaonline.org. Encyclopaedia Iranica. Retrieved 2 April 2017.
  13. ^Abū Nuʿaym ʿAlī b. Sahl Iṣfahānī, Ḥilyat al-awliyāʾ, 10 vols., Cairo 1932–8, 10:33
  14. ^Al-Iṣfahānī, 10:34
  15. ^Al-Iṣfahānī, 10: 36–7
  16. ^Al-Iṣfahānī, 10:35
  17. ^Al-Iṣfahānī, 10: 36
  18. ^Mojaddedi, “al-Bisṭāmī, Abū Yazīd (Bāyazīd)”, Encyclopaedia of Islam, THREE
  19. ^al-Qushayri, Abu 'l-Qasim (2007).

    Alexander Recur. Knysh; Muhammad Eissa (eds.). Al-Qushayri's Epistle on Sufism : Al-Risala al-qushayriyya fi 'ilm al-tasawwuf. Alexander Circle. Knysh (trans.) (1st ed.). Reading, UK: Garnet Pub. p. 32. ISBN.

  20. ^Öngüt, Ömer (2018). Sadat-ı Kiram. İstanbul: Hakikat.

    p. 125.

  21. ^al-Qifti, Tarikh al-Hukama' [Leipzig, 1903], 185; al-Shibi, escort. cit., 360
  22. ^Adamec, Ludwig W. (2017). Historical Dictionary of Islam. Rowman & Littlefield. p. 80. ISBN.
  23. ^"Bangladesh: A pivot of the south-eastern Silk Road?".

    New Age. Dhaka. Archived hold up the original on 26 December 2013.

References

  • Arthur John Arberry, Bistamiana, BSOAS 25/1 (1962) 28–37
  • ʿAbd al-Raḥmān al-Badawī, Shaṭaḥāt al-Ṣūfiyya, Cairo 1949
  • Carl W. Painter, Words of ecstasy in Mysticism, Albany 1985
  • Carl W. Ernst, Class man without attributes.

    Ibn ʿArabī's interpretation of al-Bisṭāmī, Journal possess the Muhyiddin Ibn ʿArabi Speak together, 13 (1993), 1–18

  • ʿAbd al-Rafīʿ Ḥaqīqat, Sulṭān al-ʿĀrifīn Bāyazīd Basṭāmī, Tehran 1361sh/1982
  • Max Horten, Indische Strömungen dense der islamischen Mystik, 2 vols., Heidelberg 1927–8
  • ʿAlī al-Hujwīrī, Kashf al-maḥjūb, ed. V. A. Zhukovskiĭ, Peterburg 1926 repr.

    Tehran 1957

  • Abū Nuʿaym ʿAlī b. Sahl Iṣfahānī, Ḥilyat al-awliyāʾ, 10 vols., Cairo 1932–8
  • ʿAbd al-Raḥmān Jāmī, Nafaḥāt al-uns, biased. Maḥmūd ʿĀbidī, Tehran 1370sh/1991
  • Mahmud Khatami, Zaehner-Arberry controversy on Abu Yazid the Sufi. A historical conversation, Transcendent Philosophy 7 (2006), 203–26
  • Abdelwahab Meddeb (trans.), Les dits next to Bistami, Paris 1989
  • Jawid Ahmad Mojaddedi, The biographical tradition in Mysticism.

    The Ṭabaqāt genre from al-Sulamī to Jāmī, Richmond, Surrey 2001

  • Jawid Ahmad Mojaddedi, Getting drunk agree with Abū Yazīd or staying dire with Junayd. The creation watch a popular typology of Mysticism, BSOAS 66/1 (2003), 1–13
  • Reynold Ingenious. Nicholson, An early Arabic adjustment of the Miʿrāj of Abū Yazīd al-Bisṭāmī, Islamica 2 (1926), 402–15
  • Javād Nūrbakhsh, Bāyazīd, Tehran 1373sh/1994
  • Hellmut Ritter, Die Aussprüche des Bāyezīd Bisṭāmī, in Fritz Meier (ed.), Westöstliche Abhandlungen (Wiesbaden 1954), 231–43
  • Jalāl al-Dīn Rūmī, Fīhi mā fīhi, soso.

    Badīʿ al-Zamān Furūzānfar, Tehran 1957

  • Jalāl al-Dīn Rūmī, Mathnawī, ed. Reynold A. Nicholson, 8 vols., Writer 1925–40
  • Rūzbihān Baqlī, Sharḥ-i shaṭḥiyyāt, natural. Henri Corbin, Tehran 1966
  • al-Sarrāj, Kitāb al-lumaʿ fī l-taṣawwuf, ed. Reynold Alleyne Nicholson, Leiden and Writer 1914
  • August Tholuck, Ssufismus sive Theosophia Persarum pantheistica, Berlin 1821
  • Robert Apothegm.

    Zaehner, Abū Yazīd of Bisṭām. A turning point in Islamic mysticism, Indo-Iranian Journal 1 (1957), 286–301

  • Robert C. Zaehner, Hindu president Muslim mysticism, London 1960.

Further reading

  • Keeler, Annabel (2020). "Abū Yazīd al-Bisṭāmī and Discussions about Intoxicated Sufism".

    In Ridgeon, Lloyd (ed.). Routledge Handbook on Sufism (1st ed.). Routledge. ISBN.

External links

This page was last edited on 29 Dec 2024, at 16:27