جستجوی مقالات مرتبط با کلیدواژه « جنید بغدادی » در نشریات گروه « علوم انسانی »

Abu Abdullah Mohammad Ibn Khafif is one of the effective Sufis of Shiraz on the path of Sufism. Although his name is widely heard in biography books, but his mystical attitude has not been properly studied and recognized. This misunderstanding is caused his worldview as a reflection of the Iraqi school, especially Junaid and consider him an ambassador for the transmission of Iraqi mystical ideas to Fars. In this research, it was clarified that in Sheikh Kabir's thoughts could be seen traces of teachings of Iraqi Sufis but some of his definitions, opinions, and decisions were inconsistent with the mystical view of the Baghdad school that determined his true stand point. These points of separation from Baghdad school are: accepting the worldview of Hallaj and Rouim, accepting Sama, preferring poverty to riches and preferring working to begging, rejecting God's observation and arrogance with Him, and finally accepting divine love. If we accept that Ibn Khafif's worldview is not a reflection of the Baghdad school of mysticism, we would accept these keywords in his view as beginning of Shiraz school of mysticism: "Moderation in attitude and personality", "preparation for the entry of love" and "making text interpretable". In fact, the importance of Sheikh Kabir is making connection between the Sufis of the classical period of Baghdad and the late Sufis of the Shiraz school. Ibn Khafif can be considered as the link between the Iraqi school and the Shiraz school.

Nowadays, with the expansion of interdisciplinary studies, the traditional boundaries of various academic fields have changed and many of the works of the ancients have been re-examined and re-studied using new theories. Positive psychology, which has recently received the attention of psychologists, describes components that are very close to the principles of mystics. Seligman has divided the effective components in this field into six parts: Wisdom, Courage, Love, Justice, Moderation, and Excellence. These virtues are evident in the works of mystics, such as Attar's Tazkira al-Awliya, which describes the sayings of mystics. The present essay has investigated the sayings of Junaid Baghdadi and Bayazid Bastami by using the analytical-descriptive method and library sources. By examining the lives of these two great leaders of different and important mysticism, i.e. "devotional mysticism" and "romantic mysticism", we want to find out the points of their life and personality that are more consistent with the components of positive psychology. The component of wisdom is the first principle of the positivists and it is frequently observed in the sayings of these two nobles or excellence, the last component of the positivists, each of its principles, except for the virtue of humor, is consistent with their behavior. Components such as love, justice, and moderation are also very similar to the teachings of the mystics, but a component such as courage has been given less attention.

Junayd Baghdadi is considered to be one of the distinguished personalities and one of the elders and leaders of Sufism. He has always enjoyed a high dignity and status in the eyes of Sufis, to the extent that he was called Tawus al-Olama (Peacock of the Scholars), Taj al-Arefin (Crown of the Mystics), and Sayyed al-Taefah (Master of the Nation). According to many scholars, although Junayd Baghdadi was contemporary with four recent Shia imams, he chose the Shafi'i denomination and was not inclined towards the Shia religion. On the other hand, some scholars, relying on controversial historical evidence, have considered it probable that he was a Shiite. Undoubtedly, the type of interaction with the imams (AS) and the degree of alignment with their ideas and thoughts and compliance with their behavior is a worthy criterion for evaluating the thoughts and practical and religious tendencies of the great Sufis. In this article, after a brief look at the life and position of Junayd Baghdadi and his works and beliefs, while examining the statements and speculations about his being a Shiite/Imami, we seek to answer the question of what kind of relationship and interaction did he have with the imams of his time? And was he among the followers and Shiites or among their disciples and lovers? Detailed investigations show that pure historical reports are devoid of any evidence of Junayd's connection and interaction with the imams.
.

Surrealism is a school founded by Andre Burton and his associates in the early twentieth century after World War I, causing murder, chaos, destruction and absurdism. Looking at the school of Surrealism and Islamic-Iranian mysticism, we find that the surrealist aspects and aspects did not appear after the founding of this school, but had a history in the oldest religious and mythological texts and in Iranian mysticism, especially Sufi and especially mystical literature. , But with fundamental differences, has existed. In mystical texts, especially memoirs, anecdotes have a narrative, imaginative and mental format; In such a way that they present surprising and astonishing events in a realistic context. For this reason, these anecdotes, due to their subconscious and dreamy form, correspond to the principles and foundations of surrealism, and also the surrealists emphasize the liberation from reason to reach the highest point of existence with the aim of the mystical path of mystics in which all multiplicities are united. Become, mistakenly considered one; Therefore, in the present descriptive-analytical method, an attempt is made to briefly apply the various surrealist elements and components in Junaid Baghdadi's anecdotes with emphasis on Attar's memoirs, and at the end, a brief critique and analysis of surreal metamaterial thinking And Farangar's thinking in Iranian mysticism should be presented.

Among the famous Muslim mystics, Junayd of Baghdad is a unique figure. He has a privileged position due to his high mystical degrees, admiration and approval of his contemporaries, and the charismatic acts and quotations attributed to him. The Persian-speaking audiences are more familiar with him through Attār of Nishapur’s book Tazkirat al-Awliya; however, the studies show that many mystical works and the biographical books have paid special attention to this character. Further studies show that in the biographical books and the mystical works, we do not encounter a single Junaid, but his personality changes in different periods and by different writers. The present article attempts to study the main structure of these various narratives by descriptive-analytical method. Only by considering and juxtaposing these various narratives, we can present a single image of Junaid in a structured way. The tastes of the authors of these works are not the same for different reasons, but it seems that in these works, Junaid gradually acquired a new and transcendent face different from his character in real life. .

One of the lasting legacies of Islamic mystics and Sufi elders is their maktoobat (writings). Maktoobat are letters that mystics and Sufis used often to write to their contemporaries with the aim of expressing their own teachings, advices and mentioning some of the mystical mysteries, theological truths and divine teachings. In other words, maktoobat have long been common among the mystics as a means of teaching, questioning, and answering, and the Sufi elders used letters to express their thoughts. The letters of Dhul-Nun al-Misri and Junayd of Baghdad are the first surviving writings of the pioneers of Islamic mysticism. These letters are among the first-hand sources written in Arabic, with mystical prose and phrases, describing mystical teachings and beliefs. The present article, by using descriptive-analytical method, attempts to analyze the structural and content characteristics of these letters and explore their hidden themes. The results of the research are as follows: compiling a systematic list of scattered correspondences of Dhul-Nun al-Misri and Junayd of Baghdad; providing an analysis of the structure and form of correspondences; explaining the types, elements, styles of writing and contents of the letters; introducing the narrators and the audiences of the letters.

Some recent Shia texts narrate a conversation taken place between Imam Zein al-Abedin (AS) and a man named “Shiblī” through which the Imam interprets the rituals of the Hajj and its spiritual secrets in a mystical way. This narration has been cited by the contemporary Shia authors since Muḥammad Nūrī narrated it in Mustadrak al-wasāʾil. However, there are several ambiguities about the document and validity of this narration and the nature of the man addressed by the Imam (AS) about which Shia authors have not reached a definite and clear conclusion. The findings of this study show that in the ancient Sufis’ texts and sometimes other popular sources, there are different versions of this dialogue, but with a similar structure, in most of which, a mystical interpretation of the Hajj rites is narrated by one of the Sufi shaykhs in the format of a dialogue between Junaid Baghdadi and his disciple, Abū Bakr al-Shiblī, two prominent Sufis of the Baghdadi school of Sufism in the 3rd and 4th centuries AH, or between Shiblī and another Sufi. Also, a more detailed Shia version, probably in the later periods, was found its way into the Shia texts as a dialogue between Shiblī and Imam Zein al-Abedin (AS).

"Islamic mysticism" is one of the rich sources in Islamic-Iranian culture, which can be used to identify valuable implications for Islamic education. One of these implications is "disciple-educating". Many Muslim mystics have paid special attention to nurturing the student while paying attention to mystical conducts. In this regard, the present study has examined the circumstances, sayings and character and conducts of three famous mystics, namely Jonaid Baghdadi, Bayazid Bastami and Najmoddin Kobra, and by using the method of thematic analysis, has recognized the twenty-four components of disciple-educating. In the next step, the initial components (sub-themes) were categorized into two organizational themes (individual character and interpersonal character), and finally all of them were included in the comprehensive theme of “disciple-educating manner". The findings of this study show that among the thematic themes, the six themes of "worship and servitude of God, good character, expertise and scientific proficiency, penetrating and effective speech, struggle in acquiring knowledge and maintaining the dignity and personality of students" have had the most abundance and they are the most important characteristics of a disciple-educating teacher. The development of a thematic network and a conceptual framework for the relationship among themes of disciple-educating, and the “disciple-educating model” are other findings of this study.

reatest Sufis of Khorāsān in the third century(A.H.). There found to be no separate biography or writing attributed to this scholar. Thus, in order to be acquainted with his personality and views, one can only rely on sporadic anecdotes or words which are related to him and reappeared regularly in famous resources of Sufism with detailed differences. It is observed that many Sufi intellectuals kept company with him and regard him as a venerable character. In the primary sources of Persian and Arabic Sufism, he is presumed to be one the great Sufis of Khorāsān who is a pioneer of the school of Malāmatiyya. The current article seeks to explore about biography and words of al-Haddād. Anecdotes which are related to him are also examined. The next step of study addresses his thoughts and perspectives which are gathered and carefully pieced together in order to be analyzed and criticized. Finally, his association with Malāmatiyya is indicated via the collected data in relevant references.

Junayd Baghdadi is one of the greatest mystics and theorist of the first mystical tradition. His speeches about Cognition and Towhid (monotheism) are very valuable. Attending to different levels of audiences, He has mentioned different stages for Towhid. His remarks about Towhid prove that both mystical practices and mystical vision play an important role for achieving the stage of Towhid. To reach the high level of Towhid, Junayd make a relation between practical and intellectual faculties. This article attempts to study Towhid in Junayd's view, with a new and effective model (Interaction of practical and intellectual faculties). On the one hand, reaching the stage of Towhid depends on the practical faculty. On the other hand, it depends on the intellectual faculty and mystical vision.

Mystical awareness and Mystical intoxication are among Islamic mystical issues which are the difference between Baghdad mystical school and khorasan mystical school. Baghdad mystical school believe in Mystical awareness and khorasan mystical school believe in Mystical intoxication and Sufis of these schools have many reasons and considerations for following their believes.The Sufis of the fifth century have many good arguments in this field; According to their mystical schools, they define Mystical awareness and Mystical intoxication and have many classifications for them. With these definitions and classifications, many misunderstandings about Mystical awareness and Mystical intoxication disappear. By careful and scientific investigation of these two terms, we can conclude that no contrast exists between Mystical awareness of Jonayd Baghdadi and Mystical intoxication of some Sufis like Bayazid and Shebli.In this article we investigate the reasons of the following of Baghdad and khorasan mystical school from these two mystical terms and by considering the arguments of The Sufis of the fifth century, we conclude that not only there is no contrast between Mystical awareness and Mystical intoxication but these two terms enjoy the semantic and content unity.

Monism, as a nea and entirely innovative implication, was noticed since seventh century. And since Ibn Arabi who compiled it with its roots and branches was accompanied in his name, but a survey through the mystical works of the early centuries of Islam depicts that in the third century monism was an indispensable part of the Islamic mysticism and was accepted by most of mystics as an indefinite principle so that they didn’t need it to discuss on the approval or denial of the issue. Monism that is stemmed from the Islamic religious principles, especially monotheism, has grown just like other Islamic scientific beliefs available within the Islamic culture and through the powerful support of Islamic scholars and mystics, and just like other scientific branches in the third century became fruitful and in the opinion of Jonaid Baghdadi elevated to its highest position. Now the fact that it was ignored up to the seventh century, it is due to the lack of weakness and cultural and scientific recession proceeding as far as to the most branches of the Islamic mysticism so that in the seventh century Ibn Arabi made a collection of the whole monistic beliefs of Islamic mysticism having other muslim's attention drawn to this branch of knowledge for which later on Jonaid had no firm representative or support in the world.