THE LIFE, PERSONALITY AND WRITINGS OF AL-JUNAYD [A Study of Thind/Ninth Century Mystic with fan Edition and Translation of his writings » DR. ALI HASSAN ABDEL-KADER Da of the Fay of Th, AL Achar Uniseriy THE TRUSTEES OF THE “E. J. W. GIBB MEMORIALris VOLUME 18 ONE OF A SERIES PUBLISHED BY THE TRUSTEES OF THE “E, J. W. GIBB MEMORIAL” “The fands of this Menai cre devine fiom the Itt acuing froma Sef move cr Byte fate its 0180 f Clg, > So hey fred on ° ELIAS JOHN WILKINSON GIBB nd frome the rnc int the ity, Lita, Ploy ‘et Religion ofthe Tarky Poon and drab, sth, from is ‘Frth peor al spare and ly Lmned Death mS orf par ou Denker 190, ets de. SITS UG YE «UE UT ty haze ae our wars, thse works ow sols dla: abl wrk then hae paced ay“B, J. W. GIBB MEMORIAL” awe ime, det mk sé, 14h, [e 6. wnowne, da Jonny 5, 1900 [ote tenancy tt Delroy. 19) ines aueonor, dd Att F107}, [aerate 18, ton fuss stenotson dada oh pg) Lon “see aot a Spy Je Lipa w.e ociuvy-onssony itd 1s; id 5, [estrone sid iat mage gle oe cas, ‘Wl gnu apie 9em,) onsen foqr hos. ts weston, ain 946 [mentors Gott iggy: tied tase, maaan afi 3h sen khan, dp J. rani Webs mony, rein Str Ho, Hakan Sit Cnr EMG # 60. Lt 45 Crt Rul St, Lk, WiC Ismmopucriox CONTENTS Page Baghdad in the Third Century Survey of Sources PART I HE LIFE, PERSONALITY AND WRITINGS OF AL-JUNAYD Cuarren I AL-Junaya’s Bay Life and Education... Guarren Tt AL-Junayd’s Mystical Sources iY Guarren IM ‘The Mystical School of Baghdad 8 Giarren IV. The Personality of Al-Junayd ae Cuapran V The Wetings of Al-Junayd a PART 1 THE DOCTRINE OF AL-JUNAYD Isrnoneerioss : 65 Giarnin VI ‘The Doctine of Unigeaton a Guapren VIE The Theory of Mithiq Soe Gaaoren VIII The Theory ofFang ,,e Guarran IX The Doctine of Sobriety Sabu) 8 Guaren X_ The Knowledge of God 96 Cuarren XI Al-Jonapd and Plotiaus 105 Binuiocnarrt.. : un PART U1 ‘THE RASAYL OF AL-JUNAYD ‘Teaxstamon eee ae ee RE TexINTRODUCTION BAGHDAD IN THE THIRD CENTURY Baghdid, io the third century of the Hijga (ninth century 4.m)y litle mote than a century old, had already passed theough ‘various stages of evolution—social, economic, politcal and also spittual. Many contacts of varying degrees Of intimacy with Byzantine, Persian and Todian civiloations had heen made in the preceding petiod ia thie metropolis, and in thie century the lnfuence of these manifold contaes wat to develop in every sphere of culture. This was especially noticeable i the academic world, in the lds of theology, jussprudence, philology, Ttertare and philosophy. (Certain extromist tendencies were translated iato politial movements inthe panorama of this century. We may refer—in the sociological sphere—against the background of a culured and prosperous society whose wealth was drawn from farang trade the socal unrest of the lowest class, the Zi, the slaves of Basta, who rebelled in 264 A, and aso tothe religious and equaliarian revole of the Carmathians in 2784. a the religious sphere 4 new movement came into the foreground: the Mystical School of Baghdid. "This “righ school had, from its very inception, certain features which distinguish ie from all her sf schools. ‘Thus they speak of ‘hath or overiowing (Uerschwang); ihide or adosation of God; and fiw of tongue, eloquence, in an original and exclusive way." Contemporary literature records the fat cht the School of Baghdd held diferent views from those held by other si schools, and notes especialy theisdiference with the School of Khurasin, with which Baghdid maintained continuous contact and debat.* This S0HT School of Baghdid was cecogaized ae highly significant atthe time, and exercised 2 profound infuence not only on contemporary Muslim thought, but also on al gif up Reha Menem Ain Gotan Rr. + Seetothe preset day. Ie bean afesh is questioning on God and tan ting gest set on potonl pence ths aang very established tratoalconeepsnthing ada the tse Sime giving new lie and clout slam adios ng ito new ethed and viionary panes This Sut School ot Baghdtd, which red the cial cals and the innermost feligs ofthe Moai sighs spc o tt oft hep, as not ye been adequtely explored. With the dscove of ‘6 mute ew feeach work on some aspects afte Sco becare poss, and hen lie Masigeon, Nicbobon Re Haran, Arhory and Marpares Smith ave made otic conte ‘An original aod contemporary document of this shoo a ver by Abt Qisim a Junayd, hay eee come te baie Bt ha noe yee been sided. Aljuapa a we shal ace Became the mtr an inpted teacher ofthe Baghad Sco inthe late half of the third cents and the more we stay his personality, the more light shed onthe S00 Sool ef Bhaghdid in parca, and om the sigeieat ey development in Sem in ene Tn these pages we shal endesvour to give a picture bth of the personaly and ofthe doce ofa Janay as denn fom the origin sourees SURVEY OF SOURCES 1 would have been very helpful for the study of a-Junayas life and doctrine if the two original books written by his two fnimate disciples —Tahsgat an Natt by Aba Sa‘el Ibn al-A‘a and Hikiya al-Aolya” by Mubamenad Jafar a-Khuldl—were sill accesible IBN AL-A'RABI: Aba Sot Abmad iba Mubaramad ibn. Ziyad iba Bishr ibn al-A‘abi was bora in Buje, but eventually ‘settled down in Mees, where he died atthe age of 94 341 A He was a traditionalist and jurist, but atthe same time »gUfl Dating his sojourn in Baghddd, before ultimately seping in ‘Mecca, he frequented the cicle of dhe Baghdid sls and was 2 Alipleofa-Jonayd, s-Qulinist and ‘Ame al-Makk Later on, Stat be ied Nes he vote Shaykh asm the ieaing scholar i the acted Land, From Mecer the ete ofthe Pigsimage where he taught for more tan iy ye, hr spread not only the Hadi in which he was profoundly erst bua the esoteric teachings and way of the Mair ites be lune bp expenene inthe Sool of Bagh, Na Contemporary scholat ‘who cme to Mesa at plgims, farcular hove fom Aca and Spin staded under him and Esbsoquntly quoted his teachings as diciples Ths, for ‘crample its Enowa tht the fist book on tie Hadith wih feached Cordova in Spain and which was recognized ae author tative, was the Kid armen of Aba Dawad Bast (ed S75 An}. The scholars of Cordova recive ths inporant tox through the agency of Abt Sud alA‘Gb, who had Nimetf been a iscple of Abo Dawa Scholars fom Spain tnd Altea ls ood Aba Sas own books back to thes Bome Count, In all probably ther gt books reached the Swestern Islamic wold through Aba Sad of Mees It fs, then, co astume that the new mpsel thoughe of the team of sherk ee Bere Kare dia Wen ty ay of ec, hog hs pre Sey. Tae he tore of sob zppestt to hive been csr fom Bagad to Meccan ‘Bence by the pllrims co Spla. Here, sea teu, very lively discussions amonget scholars on all the ister of thought and soared pees : Te appears that Ab Sad iba a-Ae4M was an authority 00 aljunaya, whose pital leaderhip he graf acknow- Iedged” He sid in His Taha a Nas—quted by Mabie afer giving the names of vations sat, the lat ofthe tyes wat a Junsyd, and 10 one ater ‘hin is worth to ining OF this importane book—Tabapr or Nandé—rmany “ae et Se a Searsi reoesQar AND WREEINGH OF ALJUNAAD ‘eagmenshave been preserved in quotations in the books ofthe folowing generation, sv shall Se ALKHULDI: ADO Mobarimad Jefar iba Nose iba hui. ab Khnwws sbBaghdil sll, who war born in 252 am and who died in 348 ty also started hi acct 2 ional and ater on tomned to gaia, He had lenmed tov sift and alee Tradison and sed this crimination in Collecting the sjings and ances ofthe famous isa hb time, He sid? Had Tnot tuned to the safe 1 would have se beore'yow the Talon of the Propet ftom he whole He was novice of Baghid and was one ofthe favoured and invite pps of a-Jonayd. He pid hs teachers favour by seconeing every detail ofa Juraj ie know to hm and ‘anded down to postery hie musi’ sayings, Ths tl clone so well hat Khuld's work isa major source not only for Si Juoayd ue for his teacher Saget and also for Sagas vet sa = is work, Hila Avy", wae wel known in Baghdad sna judged by allo bea femartable book, It was ai The Bole of Bagh ays "The wonder ofthe world ae eee the lleorc ultrances of Sil (shir), the Motel sublets (Aphosisr—aka) of ab Murthy and the Anceotes (bkS72) ot Jar “These two oustanding books, Abo Said aLA‘abrs Tabgér 8 i ie NT la 7 Ee Ems (Gita eth ene“ 90) ee Ee Sr wameea att 1 Sian , 2a Ta At tn Pen eee Gee ne ear es te ee Se ee ee ee eae eee oe ee an ee oe Ses ee Getter) ooo er ae eee ee ee eae ae ee ee ee ee ee oe eae eee eae Se ae es (ag), and to Arberry (1947), who completed it with an import- ee Cee ene eee at er cee Se may ee aces a ae ee elgg ih eogmoeng si, Two ow eae erealJunayd. Some ofthe mote esoteric quotations from Janayd’s levers are preserved only inthis work, ‘The reason ay Well bbe that later writers were reluctant to adduce them, since, though they were couched in veiled terms, these passages might have been interpreed as impogaing the purity of their faith, ‘This book is then of psime importace in Our study. AL-MAKKT: Abi Talib Mubammad iba ‘Ali ‘Ata alMakkt, who died in 386 a.c, the author of the Kisdb it aL-Qulb ft Mi'dmalit ak-Mebbi, was a popil of Ab Said al-A‘ibi. He came from Jibal in Persia aad was brought up Jn Mecca, whence he care to Baghdad and studied under Sang. Later he went to Basra, whete he was too late to meet ‘ADIT Hasan ibn Silim a-Bati alive, but whete he accepted his {caching from his works and disciples: Inbis book, (at f-Culah ‘Malki drew mach material about alJunayl from his teacher ‘AbD Said al-Aabi, A century later, Kha, the su historian, says of Malki, that he used to give utterance to such coofused statements about God that his teaching was regarded as heretical and his slscourse shunned by the masse. But to-day when we tead Git oll, we ate ineseapably dzawa to Maki by the sincere profession of inspired sof experience, We have before us one Of the finest works of mystial expression, Tee at one and the same time simple and sincere, learned and fel inspired and inspiring. As 2 “ document homaine” it must always be one of the treasures of Arabic lterture, But geat works ofspictoal import make great demands on those who study them. The influence of the Qa al-Qnltb on later generations of Muslin thinkers is ditecly proportional to their genivs, Thus, al Ghazal, universally recogoized as a leading. exponent of ‘muslim thought, so fully accepted the teachings of MaKAl that the famous Ind ‘Uli Al-Die can, with jostication, be des scibed as an enlargement znd popolaiotion of the (it a- Qala, ‘The significance of the if al Qusb in this xy is aot £0 much in the detail, which ie spare, as in the fact that the spisiteal atmosphere which it 40 efetvely creates is thit atmosphere in which al-Junayd and his school Gousished AL KALABADHT: 2 contemporary of al-Mapki, aba ‘Bakr Mobammad tho Ishaq al-Kalibadht is another emportant authority oa cay giflsm. We know of him litle beyond the fact that he was a Hanafi lawyer and died in Bokhara in 388.48. His book, Kiab alTo'araf JeMadibah olTasamoaf, rcenty tiited and eanslted by Atberry, describes she principles and prictices of the sls as known to him. Teis importane because Fis the easiest extane endesvour to reconcile such points of diference a5 were thought to exist between the yf atrade and the accepted tencis of Islam. Al-Kalibadi's book is thus a source for sf doctrine ofthe petiod, an original defence of the Yaldigy of the 4afi atciude and» work’ of unimpeschable Impartiality since a-Kelahdiv was ao orthodox sunai TKalblah’s Kitab atTderaf Wi madbiab at-Tapavwaf won immediate popolaity throughout the whole muslim ‘world, where it was accepted as authoritative. We ate pasticuaely Fortunate ia having at our disposal a printed edition of zn almost contemporary tanslation and commentary in Persian by ADS Toethim ibm Isa fhn Mubamad tba "Abdollah al-Mustarlt akBokhis, Mustaml, who died in 434 a.m. and who was a profesional theologian, a native of the same town a8 Kalsbadhi, fay well have been his pupil. Tes not a unlikely inference that be gives his inerpretaion on Kalabadh's discouese at fst (of, t most, second hand. However, Mustaml in his comment- any, departs ftom the caution and prudence of Kalibidht and i fall of information about the rather more advanced views of such diverse types as al-Hallij and al-Junayd. Unfortunately, it has been possible to use Mustamll only as an occasional reference, and itis to be hoped that some forure scholat will make a stady of what appears to be a fstrate source for the Hiwory and declopment ofthe cacy gl esoteric school "ASSULAMI: “Aba ‘Abd urRehiman Muhammad ibn al Hlosayn ibn Msa a-Sulamtan-Nistbls! (born about 3304.4 ed 412 A.) wrote extensively on gif subjects. His Tabagit ‘aesSghy’s, extant in manusetipts was 4 popular work which appens to have served asa source for most later writers on the isly fis. “Abdollah aAnsir al-Harawi (ied 481 at) used to lecture onthe lives of che $s, aking. as his text she Tabagar seSifipa and adding observations of his own. One of his * Dai Mo, Aa tadisciples took thee lectures down in the local language of Herit” It was on this version that Jini based his weltkeows * Lives ofthe Suints”"—Nafahat xl Une. Adh-Dhahabt has alo used thisbook in the Tirith lam. Forus, however, a Sula is the repository of much of the ancedotal matcral about al Janayd and the sis of his period. But though the Tabagit also serves asa source for the aphorisms of al-Jusayd, ae Sula has us sill more deeply in his debt for his quotations, of al-Junayd’s doctinal teachings in che Hag'ig i Tafar which isa prime source for eaty suis, to-day extaat onl in ant, Script in the Diral-Kutub in Cairo. Here we may do more than sit at che fet of a-Junayds we see al-Junaya’s lecning, inspiration and teaching see side by side and poine by: point ‘next to tha of his contemporais. In this framework s-juceya's ‘originality and importance stand out beyond question, ABO NU'AYM: Reference has been made 0 the Hier ‘t-Aiya wa Tatagat ab Agfa of al-Hatie aba Nuvaym Abwoed ibn ‘Abdullah abyshiat, who died in 430 a.m. In this cemarie able book most ofthe pesuine if radtions have been collected and handed down to us. Ablgfahint drew his material om al-A'bi, a-Khuldi and a dozen oso authors quoted by name, who are new to us because their works a los. Tht work fecenty printed in Cairo, which containe material of great valu ‘on early sfism in general, has been used in this study in paicular as the unique source for many of al Junayd’s Reet (eres. AL KHATIB: ‘The voluminous Ti'rith Raghtid of aLHise abi Bake Ahmad ibn ‘Alt al-Khat al-Baghact, who died i 463 at, has boen used extensively a8 a source for historical etal, Khatib has closed many a gap left open by the other sources, and lit up many a dark eoener in the labysinth of ont sis. QUSHAYRT; HUJWIRT: From the same century, the fifth, we have used the rwo wellknown works: the Ris Of Abu'l Qisim ‘Abd al-Kasim ibn Hawizin al-Quihay? an Nisbet (died 465 aan), and the Kas al Maljab of Aba Pasa Abi ibn “Omar ibm Abi ‘Ali al-Julab al Fir died 70.30), translated by Nicholson. These two works, which provide tie fullest statement on goft tenets, have beea used constdtly, 43 Sahelian, “Tac sare whieh have Den lite ae then the ol of he tothe souren lined above and, i cmparing the mater in the feet am caeteece in significantly; ‘second, ee al Jnaya’s position eee os is hithero not been renin and aly hatte ad Pecans SOT SE om iy fee recat Sterol be te 10 sy chat whee Asha dd fo peer aowaaresae Ss Me aT he cats el le Mee Sen Geise eae eprint ecu ain Bk wa rel ee Sern i 3g Sa ‘Ake ee peered gre of Ja wg ne ty The al MSvii ponte ane warmet oF A-yatRD Jeaming, was able intate principles of Mast jsspradence ‘hich were o fundamental ht later generation fobs ere hap te ehborat them, but unable titer to add to them claoge ten Tin th see that a Jonayd isthe fiber of PART I ‘THE LIFE, PERSONALITY AND WRITINGS OF AL-JUNAYD Cuaron 1 ALJUNAYD'S EARLY LIFE AND EDUCATION Adj Family “Though Abus-Qisim al:Jonayd ibm Mubammad iba al Jomyd arKheesie st Quwis was bora and rooghe ap in Bighdld the fact dat his anceors came from the Pesan town of Nihiwand inthe province of Jbl was known fis oansoporsiy in Baghild Nikiwand was considered to be the mote ancent town in the provace of bal and to have tse cven before the flood. Ie was conquered bythe Arabn Keewecn ry andar son (8641 4) ach eof Uae To this campaige the Arabs found thonacives faced by a stongiy Eni ipa cone gent eae Ts one seu chicved only athe poe of hevysucife and cont the Conquerors the Ife of thir general Nutaym iba. Malar MEN ‘But the victory stood the Amb cause ia. good Mead, since Nihiwand opened the sond int the inten and Kepond, ‘ts name i coupled with deeds of heroin and ich bogy in the pages of Arb htt. ‘The Penian weters held that Nitwand ‘was both one of fhe most beautiful sod also ‘one of the codex plac a Pesa® ‘The town owed i weal {0 the ful sol ofthe surounding dsl which was pot to good use inthe prodacton of vegetables al fee is fahabians were shrewd merciuats who were able co build up 2 considenble export tade with Mesopotamia According © ie a 7a Ret ut li fib Geogptarn Ante de Goh she Vue hf a a wpIwate: “Nitwand is sated on hil and the houses are af chy. There are fae padens and many fats whi, tecount of the quar ad proftsion ae exported to Mesops ‘amin Tha Hawg 00, calls Nihwand to iporan th wih much ade and neal an In view ofthe foregoing, isnot unity that a Janays ancestors as cnc of Ninian came oxgfealy rohaly ‘mountain stock and hd, as cstomay i the Pas, prbably licen enaged inthe export trade ty Mesopotamia fo seve seeratons Tre posible that tae eons wih Bagh fay have induced the fay to emits there, but we dnt now exact when they sled inthe metopolo, However, the occupation of the inmediate mune of al funsyds fail are known tu rom tht names” A fuayas ater ssfered co a8 Qswitin, hes gle merchant aud imei is known as a Khaz et merchant of ro aks while his ones ar wale Saga fe: 8 mechan deng in spies and sesonings Alcjuay, ao we sce at trough up inthe miles of meichang fom meschae sock {ide i known abou his eidood, beyond the at tha is father died while he was sila boy. Hi mater uo, 2 Sea ook the orphan nn hi howe and broghe hi up The Dat of Alea tb ‘Though the date of a-Jonayts bin isnot rented, the date of his death given ax 296, 397 or agh a: Gok gop, 9100). Tes the lat date whichis kest seed AS sa $e: le, over and above is presraptions ast mec he tude fwe and adh in hi outs wth Abu Thawe wo ded in ago san. We are tol that he was twenty when he staled de him and since ths dicpine ake Bom te to fee Year the mostly date of birth a1) mA completing these ais, be tured to sft, when he st under aah a Mfohis Judging rom the profound comprehension which at Janay acre of stabs teachings the rope in er an wre OF AL ENAED 5 which al-Jusayd always eld his teacher and the extreme Gificuy of the subject, itis not too much to assume that -Junaya came to al-Mubisibi as a man of titty and studied for some ten yeuss. On the basi ofthe foregoing, Tam inclined to the opinion that al-Junayd was hora round about 210 A. ‘This would take him about ninety when be died, and we may ‘ote in passing that cher was a strain of longevity inthe family fon his mother’s side since his uncle, asSagal, was in the fineties when he died EARLY EDUCATION OF ALJUNAYD igh and Hat ’As hasbeen mentioned, he begaa his ses with Inw and edth (Heaton of and shout the Prophet) onthe advice of his ea eat face ea ete ane cock; Sel seSone tbe him to whee anf (ssembly) be tras polng. "He ‘epieds “To that of asth a-Mubasht” Set then eid: “Yes, go and accept his learning and. bis discipline, but bewate of his speculative reswoning and Bis ‘futon of the Movies” Andy as var going Oh” fds a-Junayd “I hard Set sy," Nay God make yous Soo who asian wo oad Maid gocs onto expla that knowledge ofthe waiion an the Sunt shoud ove ity sod that eens, by prac, Aseeiaclam and devotion, a-jonayd might advance in knowledge ofa ad tee apr 8, ht at eevee procs of eying to attain to he higher gece of sm withou being Well grounded in orchodos theology wat dangerous, On thie point we have a-Junay' fre tstanony I told lw fecording tothe school of such authortiee ‘on badth a8 AbD “Ubayd and Abo The, and ltr Tssolted with aie al fata and St tbo Mal, That aw been he reason ‘of my success, because our knowledge must be conrlled by going back to the Qursn and the Sunna, Whocver as act {ened the Quran by hear and hae not foally sede fad, abd bas oe lsned law before embarkag on sim, isaimin who har ao tight to led” MR ara ap. Sk Ta Bt pi4 FESONALE AND WAETINGS OAL JATD So we see tat alJunayd devoted himself at the begining to orton ste he ath ae Say hich sd ae in good stead both in exeating his syle and in the evolution aod exysalzaion of hit thong wha he became i aod ttoght myst Thus, the tos of hs aft were la Seep in the orhodox tron andy ss 4 rely his teaching. woe accepable stand alike inh dapat a pied sage foe poneiy We sce that he sued juripmudence under the ecognsed authors on et shin tine in Bags Ton Khalai IJunaydstdied law under Abi Thaw. Some sy that he took the doctine of Sulsymin aLThawd and the orat Ibn Saray) was hip asoclae and fad. "Aba Thaw Teton b. Khalid al Kalb ab Bapha, who did in nyo ste ase cust jst of his day in Baha. As Th began to praise a8 a member ofthe “dg stool of unghie ‘tool died fom the taonlst school of Has 0 Bt 2 is members were more open so jase anal, ote Seare f foreign lel raitons, and giving expression Wo To appre ation of precedent by collecting and secording new eae Te ‘as only when Shi tame to Bayi tht Ap Thaw, unde hi nftnc, et the school of for the school of Tad (Gait, He ray pepe oot have been ely scooped 264 teacher of the fat she wav a jst Aba Haun Rao in hig book alJarhwa-Tad™ ( Refaation and Toc, tio,” a work ssensing the relative eis ofthe taonalie), ‘sid of him: “He was a man whose conclusions were bared on theory sates than Bal sometimes he was tghts Some tines be was wiong. His place is not among the wih versed traditionalists.” : " : Tact is season Deve tha, had al Junayd nor rumed to syst, he would hare heen dvinguihed jure Sob Says in fis pase that, when only tenty yeas oie he St at the fre of Aba ‘Thewy, and tot an Uist hs ura ‘scons were ecogized* Te should be nosed in passing tat IEE Rage orm tee cnn PES Eat ea . the mile thins would to-day be roarded a avery eal age roar iol of uc ma “The biographers casifya-funayd as a Thaw" Some held tn he depaton okt oe the Aus Ther ‘thers hold tat it refers (0 the legal schol of AO Salvin SLifawel (Gr ast, a1 4a), which was well known and Suey flowed in Bei ors pune of genrton cording ro Abt Malusina-Tughbael, the fore opinion Se gtr acer Prom he ct ta only few sr of bi ae Deserve, we tay sce tat in this respect a Junayd sescrbled Fis teachee Aba Thawe? His other associate, Tbn Saray the just, was Sha Tes ssid dat he was the fist "open the dor of shining, And tavght people dale a laws Tes alo at that daring the thind century three mea stod out ia diferent spheres: 1a Suraj in law, Asa in theology and Nain Pudi Tn Sutay) appears to have been a clase friend of al-Junayd Xe sid tha oes, shen Ton Soryi had delivered fine dlacourte, one of the cre express hip admiration and ake ‘"Yehese did you pet the ideas” He replied: “It was one of ‘he benefits I had fom my sesslons with alcjonayde™ Tes tho related that Tha Sucy} std” Before to-day, when Yo il dl no know te anew hae gh ‘Al-Junayd replied: God inepzed me and pot the words lato to oth They come nee fom tol oe fom “They ae grace from God.” bn Suraj asked: "How did you attain this insight?” and al-Junaydceplid: “It comes fom 2y communion with God for fory yeas" ‘The intimacy ‘hich these stores presuppose gives good raion for the Assumption. that al-junayd's athonty and sanding were ‘cogrized by the leading men of hit day. Tin Satay, who died Jn joo an, wrote several books which are no longer extant Reka Rpg sn ST al en Sse, Tot a et een ‘gona,6 YNONMLETE AND WRENS OF ALyLnATD “mab Kalin “That al-funayd was aot a scholastic theologian is iemplied by the story of he advice given him by his uncle, Saga, already quoted. Tha Khaldin relates of al-junayd that one day he pasted by 2 group of mutatalinis cholate theologians), who ‘were expounding their opinions with a great dow of words He asked: "Who are these people?” He was answered “These are people who use proofs to show that God has none of the atsbutes ia order of that which is created and no signs fof imperfection.” AlJunayd then ssid: "To deny a fault ‘which could not possibly exist, isa fault (of judgment)" We have stories of mutahalimin of the ine who met and admired al Junayd, We are tld that AbD a-Qisim a-Kalbi, a leading Mu'taiite, sad: “I saw in Baghdid a ehhh called al-Junayd. My ejes have never seen anyone like kim, The waiters come to him for style; the philosophers seek him for his profound thoughts; the poets come to him for imagery: the theologians for the content of his discourse; and the level of his talk was always higher than theirs in perception, eloquence sod lenaing.”= We read, moteover, an apocryphal story that, when Thn Kalla had written his book tfuting the other sets, he ashe! “Tn there any other sect Ihave not yt refuted?” They answered him: "Yes, the gafi” “He asked: Who ie thir lender?” tnd they answered: “AL-Junayd.” So The Kull went t0 al-Junayd and ssked him about his docteine, Al-Janayd said to him: “Our doctrine is the separation of the eter from thae which was originated in times. abnegation of fllow-men Dretheen and sative places, and ao thoughe of the pase oF he future” ‘When Ibn Kullab heard this answer he was amazed, and sid: “This iva thing which we cannot discuss treat Salectially." After that, he attended a)-Janayd’s izle 20d asked him about caybid(onifcation). Al-junayd answered him ‘vith an expression showing knowledge of the mysteries and ‘wisdom, Ibo Kull asked him to repeat it, but ab-Junayd _merely spoke mother sentence and, when Kullab asked al-Junayd [Epps ip Go Gomes a SIREN a St Qn. Inasonstereas0 WAETENCE OF AL HAND 7 to capi 10 him, be was tlds “18 came from my on 1 ull due it 0304”, And hea Iba Kuli recog {ore Jona and ahaneiedged testy of hs Pinna Tt ny tT Kel aay a nee a Junayd-we know fom abSub Te eye S928 eho of ahaa on ts sory which sid “(k's Stone tecve Ton Kall ved inthe sine of ibn ‘Mts hw oul tesco have me Janae” Wha UUSeSta midi gute tv, ence pps tha Tn Kalb se Noni afer alates, However oe anecdote sig ene sects a view will held by ater genet Tee total funy shor sa ache ad hs ade woe maa 2 ian 98 oeConrren JUNAYD'S MYSTICAL SOURCES ALJUNAYD'S TEACHERS 1N sOPIS\ As alJonyd indicts, his fin acqninunee with the aya wat wut ia kon ara hose an fe war's ike boy. He ap: When Iv Seren yn lad ing in front of Saqal, when a pasty of men were with my tock who were alg about gt wo Go huh ay oe Side! Of toy, wt gents Gadd eed tim hate wa hat net not dobey Godlehg stows a Wherepon ny une ss“ may wel be ty boy tar your gi om” Gol be You tngaes = ‘lyon condauest My ye vl it ih teas cs 1 thnk osha aga ei Satan As aay sated Stas Saga was «merchant who de in spies and seeing One days when 2 fe ceca ioe Bram, he wen old ht hi shop ha hn tna, He epg ‘then tam feed fom te eee Aer & eet Acorn sop bat ot ton tama aout a he shops moun ih fen dened Ox dbeoneng Sa gavel be pomesed the pot and Soot Nee cst ls ® ‘A Sunline che ge of ny-sght years, a5 we leten fiom al-jrayd: "1 have sca one more beat on Wor than Sugt=in the whole nine yee of is Mew tskpown ar him oe down ep in hit ges He Sie aout 23 nen bt ould ave tek aoe 15) Ate Tah ron that he led ia theft petod of the ‘sean TE seas eee TET ae stg that ’ EMONAEETE AND WRENS OF ALjOUAD ° “apblsd dynsy. He lived though the reigns of seven or eght Kiulifsand wat a wines ofall those gre events in thought thd philosophy which took place in te golden age of “aa, ‘ReStalt was famous for his devotion and his stsdaence Wort On this ribjees many sole ae related. When his aime was tmeitioned to the Imi ibn Taba, he remarked: ‘Oh you mean the Shaytn whois wellknowa for his sap louse shout food? ™ Ay Sula wid of hime Se wa the fist in Baghdad to teach Uncaion (of) through the way tf mystics, and the et to tea te knowledge of reall fi was ako the leader ofthe Baghdad in the symbole ute cer (akin) Quay mds" He was unique sn hie te {a devoutnest and abstinence in his high sate Of mind and in the knowlle of unifies Teappear tht aig’ repaaton was high both wih the leaden powemors, gets an scholars of fs one, at al ‘rth the peoples linge." Later he withdrew Eom the public tye and spe his tine witha selected few Among his pop, Shar fiom alJonay, were atsNés Ibo Slatiq. aos, Mubammad fbn abFag! al Sagas Ibrbio al-Maldham, a “Abbas al bak ‘With regard to the teaching which at-Sagalimparred to alJunsydy it scems that he carted on disusions wi hm nd Pt quetons to him as Socrates di with bs pups Al-Juayd yer" When te Saga wants me to poft by his teaching he pis questions tome’ We have an iusrton of this tio Erte folowing incident at described by alJonnyds "Sart ‘hesioned me One day about love and I anaweieds Some sy {ha love i ently of feng, others say it i to peer another to one while thers say something cee?” Sat pached the Shin of hs arm, which was 90 taut andy that be was not ‘ie to pull k out, and he side" By Gon I sad chat chs Akin died on thee bones through loving Him, T should be eet eentelling the tuth."' On another oceasion alJunayd relates “T came to ae Sati one day and found himn diferent from usta, and Tasked him: * What the matter?” He replied: * A young ‘aaa came to me and asked about repentance. I answered “Repentance is aot to forget your sia." ‘The young man dobjerted and ssid: "On the contrary, repentance isto forget your sin” ‘ALJunayd said’ to as-Sarit What the young. ‘maa said is ey own view." "ASSart asked me: “Why?” and I replied: “If you have been on bad terms with God and ae afirwirdssuzed to being on good terms, to thiak of your former state is bad"" Aesth wae silent? That as Sar recognized the statute of a-Janayd is evident from the following, anecdote, One day as-Sari wat asked whether the status of Aisiple could be higher than that of his spiitual mentor, and hhe replied: "Yes, thete is manifest proof of this; the status of al-Jusayd is above mine.">. We have another instance in the ‘act that, when as Sari ws dying, al-Janayd sid to him: “ Oh, asSarl the people will aot see anyone lke you wien you ate gone,” Ae-Sarl answered: But they will not see anyone a8 Kind and geatle as you are."" ‘AlJunayd tells us that, at the beginning, he was reluctant to become teacher as long ab as Sati was live, until one night Ine dream that the Apostle of God std to him: Oh, al-junayd, speak to the people, for God hath made thy words the means Of saving 2 mukitide of mankind.” When he awoke, the thought occurred to him that his sates was superior to that of asSarl's, since the Apostle had commanded him to preach At daybreak asSari sent 2 disciple to al-Jonayd with the following message: "* You would not discourse to your disciples ‘when the urged you to do so, and you rejected the intercession of the Shaylehs of Baghdad and my pessoaal entreaty. Now that the Apostle has commanded you, obey his orders.” Al-Junayd said" My former fancy went out of my head, T peresived that aeSeri was acquainted “with my outward and inward thoughts in all circumstances, and that his stats was above rine, since he was acquaiated with my seceet thoughts, whereas I was ignorant of his sates. T went to him and begged his pardon and asked him how he knew that I had dreamed of the poste. He answered: ‘I dreamed of God, who told me cha He had sent the Apostle to bil you preach?" ‘As Sad ike Socrates, has left nothing in waiting. Most of what we have of his sayings have come down 0 us from atJunayd. Te may be that sometimes he pur his owa thoughts inio the mouth of ay-Sati. Seeing shat as-Saei had such a ee- fmendous influence on al-Junayd, we realie hat, without alJunayd, we would know nothing of the imporance of ts-Sarh IFwe wish to picrure the eelationship berween 2s Sagatt tnd al-Janayd, we may compare them with Socrates and Plat, AAl-Janayd worked out the systematic strucrae of s0flsm and put iia wating, Ar Sagat spoke on the problems of safism fn an almost platonic dialogue. He used to hold discussions, pot up questions and lead his circle ro an appreciation of the Issues involved. He was without question a practising afl ‘We may regard as-Sagati as the founder ofthe $8fi School cof Baghdad. ‘This school difered. From enntemporuey sof Schools in Syria and in Khorasan. The Baghdad school’s main topic was Unification, Tao, and it developed the * know ledge” of Unification, The’ school is distingsished by is symbolic expressions and by its dieassions oa the mystic state tnd station ofthe s0A. The members of the school are, therefore, called “The Masters of Unification,” Arhib al-Tavbid lke al Janayd, an-Niri and ashShiblis. "This school has another festare, in that the ‘Irigla were famous by virtue of their eloquence. Al-Junayd remarked on this stating: © Syria isthe home of chivalry Iraq of eloquence and Khorisin of sinceity.”* We ate told that as-Sasi heard the great traditionalists of his time, such as al-Pudayl, Hasbaym, Tha “Ayyash, Yaaid by ‘His, Sufyin b. “Uyayna and others. The implication i then, that t-Sal had had the benefit ofthe academic training avaiable fn his time and that hie status in the contemporary academic world was not without recognition. His sbfism was, therefore, based on academic knowledge and developed in keeping with ee Tin tet2 enonLary ANO WAITNGE OF 48ND the principles of academic interpretation of holy writ. Te was the Goterie nature of the subject which tended 49 be new in Islim rather than the method employed in seachiag his con clusions Métaf al Kerb ‘Ae-Sari was a pupil ofthe great gif Ab Mabftz Maa iba Fishy al-Karkhi (died 200 of 29t Aa). AeSa used t0 sap: “What T have leamed is from the blesing of my association swith Ma'l Matrof was of Persian descent. Iti aid that he was a client (Maid) of the Imim “AI bn Misa al-Rigt and, having been a non-Moslem, accepted Islam at the hands of alitigi, Mo‘af lived ia Baghdad ia che tine of Haran al- Rashid in the Karkh quarter of the city, and thus was generally called Matraf of Kark®, Aba "lMabisin Taghnioardl says that his parents were Sabeaas coming from he region of Wasit; but alDaqgaq said that they were Christiane? These Sabeans for Mandacans or Elkhasites (the Sabezns of the Quen) had thle cence in the marsh land between Bases and Wang, where tome of them stil survive. They were called by the Moslems the Magtarlah (Waser), oa account of their fequent cere- sorial ablutions, Their founder ie said eo have been Elkhac and, 25 theie name Mandacans (gnostics)inplies they are the remnants ofa very ancient gnostic sec? ‘According to Ibn-an-Nadim in the Fist, Mani, the founder of the Manichesns, was in his youth one of the Mugheail ‘Accordingly, Professor Kessler formulated his theory that the doctrines ofthe Mughrasila were the principal source of Manis systea.t Al-BirGal ays that the Sabeans in Samarkand were the survivors of the Manicheans inthe lands of Ilin R. Hartmann points out many Mandaean inflences in sft docttne and tersinology.? ‘To support this, we may efet 10 SORE, ids ip 1 Sten ein Nae Md Cot eerie onsen avo waernes oF seo 5 the ideas of Hagg and Sidg, which appear again and again in Manichean iteratuce. We find that they also occur very often fa particular sease in the works of a-junayd, asin his * Book of §1dq” and his book of " Ulohiyya.” Te may well be char Ljonsyd took these notions and terms theough Sagat! from Maral. At any site, we can see ia che sayings of Ma'af chat be wsed the tetms Lagg and id. Ie is well known Na'rGf, fseSagatl and al-Jonayd were the fet to speak in Baghdad of Hagia "There is ako the question whether there has been a Neo- ori influence trough these Mandacaas of Sabeans which Feached che sifi. Hartmann maintains that the Neo-patonists ‘ety scholity, whereas sigiem rose fom the people." Bus, it be true that these Mandaeans feom the lover Euphrates “ands were rather priitive sectarians, thie is aot the cxse ‘our fis. ‘There were, on the conteary, amongst them the scholarly and widely culrored personalities of thei tine ‘would be cerainly worth while to fase the question whether fhave been Nemplatonic influences on the early sifis The Christian Syriac theological writes, who fousished widely in the centuries preceding the ssc of Isis, were deeply steeped in the Neo-platonic curtent of thought. One may thine of nysivs the Ascopagite, nd of Stephan bar Suda, 2 Sysan sian mystic and pantheise (considered a heretic by con- ‘hurehinen), who taught and wrote before and aboot ‘Ab. in Edessa sad Palestine. His work of mystical essay the “ Book of the Holy Hierotheos,” adzessed t0 streies the secret character of these teachings. It the Old and New Testament in a Neo-platonie tnd js a witness for us of Christian Neo-platonism in rendered accesible by the translation of FS. Marsh? ‘Christian Neo-platoaic iafuence on later sift thought bas farther investigated by A. G. Weasinck in his edition, tion and commentary of “The Book of the Dove,” ‘by Bar Hebracu in 1278 a.p. One is tempted to haat conjecture that the long development of Neo platonic ght in the Christan citcles of Asia Minor was conterpor4 seutte A90 WRETG OF ALND neous, but not intimately connected with developing safl Aloette. One looks rather to Ploinus asa probable insitation to both schools, and to Syriac Chaisian writings as parallels of interest rather than ditectsougces of doctin, Tn face, when we study the Roti (eters) of al Janayd, we find what seems to be Neo-platonic elements, ‘To give a few samples only: The theory of the preexistence ind post txistence ofthe soul before and after if i tis earthly body, a8 the reson for the longing of the soul in man to rerorn to ite tigi The nature of the " se Sepastion from God and fof the “ second separation alter mystical union, The deep ‘earch ito the problem of exsence and atibates, and of reality God is she oly reality, we ate but phenomenal, Human attributes are only impressions (eam) and epiaemeral,misroring faintly God's aeibutes, which are eteral. Neo-platonic ideas were widespread ata ater period in Baghdad and made their Contribution to the development of Ilimie philosophy. How far did they influence al-junayd, his contemporaries and his teachers? ‘We may think of such an important work of Greek philo- sophy a8 the book known as Trista Uihalgin Theol “Ariuutels) which is preserved to us only in its Arabic tans. lation, ‘The ttle of this book states i contains a commentary of| Porphyry on the Theology of Aristotle, translated by the Syrian “Abd al-Masi9 iba “Abd Ullah al-limgt al Nini (@ Syrian Christan), and checked by al-Kind! (the easly Muslio Philosopher and physicist) foe the Khalifal-Mu'tagion (218 ati 251 Att). The contents of thie book, which was translated into Latin in the sisteenth century, and some flty years ago into German by P. Dietetic, shows that we have before us not 4 work of Aristotle, bue a tease of Porphyry, the disciple of Plotins and commentator of Aristotle, Within the framework of the philosophical and cosmological system of Acisote, the author pives a summary of the whole zuthentic philosophical system of Pltinus His remaskable work on the God-head, the eeated Universe of bainnn,Goncat dt Auch Una Sapp ee peoNsaIrY AN WRITING! OF ALJONATD soul very silly blends the teachings of Artoe to Te oma yen of een reminds se ot knose than the pow, spontaneous Aye OF ‘wok, asthe dates ofa Kind and Khai alo‘ se have race the itll of Bagh Satan before a omy Titer the book el or he des aasned tay wll have become known to the a that “There however no indaton in slfnay’s hers ne hl i edt wk "Te way nerve tase hlosoply of in conmolgy, The enotents ofthe nhac were of signicance 10 the mystics mast have im by word of mouth, Its sultcent hereto noe the date allow the sarse of infience though oral a. 'S mote deed alse of compartir doctene i sien ee "To eum to Nef al Karki, the flowing ancedots 3¢ hows the significance of hs teachings and the atmosphere ich a Jonayd developed “twas seported that whoever food was presented to sf ann ithe alway accepted and me it Someone id s Your brother Bis by aliarith always refines such and Mat replied. © Alisng caves my brothers {0 be ed whine Goosn eons my hands to he strc Tam only 2 gues in the howe of ty Lord when He teeny we Te doesnot, have tobe pene. Thave ‘issn nor choice’ "Here we meet for the Ant Sn pat nee a peculiar and orginal concepon of The ramifeation of this conception se both dosp Tigicam Siar kes cn also be Yound in Saga and Here are farther eam fiend of Ma‘ asked him: “What has impelled yoo ‘worhip of God an cused you to withiiaw > He was "The fend contnocd Ts the though of dest? = wa the reply for what death?” The thoaght of re petapay = asked the fends again “Noy for what aver” The fend continued: Pethape the far of6 ee Helland the desie for Paradise?” Matra answered: “What. ‘ever allthis may be, itis all contained in the hand of God, Whea you love Him, He will make you forget all these; when you become acquainted with Him, He will protes: you from Mi these things.” “Alc al-Muwafag related the following: “I dreamt I had centered Paradise. I saw there a man ata table, ew0 angels wore beside him, one on his lef and one on his rights they gave hin smany kinds of food, which he ate. I saw another man who stood at the gates of Paradise; he looked at the faces of the people; some he allowed t0 enter, others he tarsed away. T leit Paradise and continued tothe Holy Court. ‘There | saw the Pavilion of the Throne and a man was gazing steadfastly towards Gord—his eyelid did not Ricker once. T asked Ridin: " Who 1s this?” and be seplied: “This is Ma‘rdf al-Karkhi who sworshipe God, nat thtough fear af Hell nor deste for Paradise, but only for love of Him, and so God allows him to look at Him until the day of Resurrection.” T then asked: “Who are the other two men?” and he replied: “One is your brother Bishr b, alasth and che other is Abmad b, anbal.”” ‘Angatt related: ““T dreame that 1 saw MatOf al-Karkht before the throne of God and heard God say ro his angele Who inthis?" They answered: “ Thou knowest best, O Lord! ‘This is Ma‘ al-Karkhi; he is intoxicated by Thee and will fot recover his senses, except by meeting Thee fice to face "* ‘One day Mat std to his nephew, Ya'qub: “When you desire anything ftom God, invoke my name in your appeal #9 Hira" ‘When we consider the teachings and sayings of the various sf Shaylhs ofthis period, we sce how close was the elation- thip between these thee personalities, Matra, Sagati and al- Jonayd;, their atitode, character, purpose and mystic way are essentially one and the same. Te consists muialy of Theosophy, the apprchension of divine reality and Unification, whereas ‘most other gifs ha in their mystical teachings, a more limited st nual 9 dame oe St Ei png el om Sep ene Axo wD OF ARAN "7 ee lg eho ie sen aa ae ape haa he Seve fe rp Sh ne Epes receive it from him.! What should be noted = he that fie wes onginlly Christan from Armenia who later became convene fal As he died in 131. and Ma's died in Ree as iain By lh we ee ile om Has Dap. van ole Diwith Fargad and leaned from a man who died seventy years before his own death (On the surface thie chain appears more likely than the other. But neither has an historical appeal. There is no circumstantial evince of the asocaton between pup aad tach, nor ace any literary similares adduced a5 2 proof. Such chains of tradition for sulle were often compiled at 2 much later date ia order 0 prove heaton. They a, aay et of sal AbMebis The house of aeSaqit was x meting place for mysis, wre sey coud ducus thar pobiene thar lemurs” Ar Saqate peony appears oo hve ataced the leading impel personales of his day co his home. "The provided Young a-junayd with the opportnity to meet thee dst Zuuted ey, to hear them eas and at eines ¢0 be hinge? Town ino thee dacuton, Ie appears that was in this thar arJunayd gor co know many of these mye, whore teachings anu ophotte tade a great impection 9a hi. "Amongst thee men wat the famous myrtc Abu ‘Abdullh abil bo. Aatd a obit tend of abSagps who Wied him often, ALJonapd flats: Hist came to ou house and sad: “Come outwith me, lec us go fora walk’ ‘And a Janayd continues: Tsaid wo him: "Wil you drag me forth fom any feof reirement, in which I feel tose oon to the Mghrtads with thelr tats, and dstctions for he fentes?? Heid: "Come ott with uy never fear!” So went forthwith him and the road was completely deserted we sw nothing objectionable. And when we uve athe place where fe was icchtomed rot with i ends and deus with ther, Neel heel Si tbat ate blnnaa a tS gests TR tt teal ae gl Teast seal Van aes pee tra pe asonsirre as WRITINGS OF AL JAD 9 tae me question him, bat Isa *T have no questions to be ae seeps made Ask ime about anyhing that comes en mind Now questions crowed in ont and Tasked ee i and hepa me answers therm Sigh oe edt hs houses acter down in wring Toons cis story we see the type of relaionsip which 1 Hlth and alJunayd This youh Junayd i oeoee vo tat he coud mediate in reixement. It ce oe ed thatthe following story probably belongs. 1 Ee Scat remarked to me <1 hed hat ay ring sound you nthe mosque” T sid to hi es Rocce ma fren: We talked topes ina scholarly os UT Lonced fom one another's knowledge’ And a de “Oh, Aw’ Qasim, Lace that you are beginning Mor dime with the cormon people’ "> Mula, ses, Ippeat ae to have seen say har iy is mining with wie Panay fees that a shat Se he often ed me is a Mohan “My deli isa soltade, but you nc tothe rou and cumble of soci.” And thea he any comes “Tow aien wl youay tome: “My delight Ta solmale?) Though half of ankiod were to dixw seat Mn T should not find any light Ia de company, and sh ocr hal were co keep sy fom ms, 1 sald not encly brezre of tncirdseace fom mel" His pre- Mor retienent fasted aun by the quotation in sls He who woul be scutia faith and conden in “hd ear, cho ecp away form people Doane the in' which we lve ae out of ot" "Another aspect ofthis sory i that both he Shaykh and is uni proited fom the mutual exchange of views asap put hs questions to Hard and thus opened book Hush fed for hive the rsd to new elds of thot slide room for doubt tha aL Hush found shse di suing ane inping sd the it ashi stom, frocw pont had been aud, ake eo his pen and record,with chat clay, facility and simple style for which he is justly Famous, the conclusions which had beca reached, He writes, however, at if the theory were his own, From this it would appear that the association between al-Junayd st an exceptional Pupil and al-Haith as a teacher, tok place when the mind of al-Jusayd had alteady reached a degree of mata “That al-Junayd was less influenced by al-Hith than he was by his uncle as-Saqaql appears as much from the difference in doctrine between them as it does feom the dference of sttude towards the significance of ethical conduct. To-day many of the works of alHirith are extant and in persting them we understand why al-Ghazail describes alHaeith as " outstanding {or his contributions inthe field af human conduct, se recagaiz ing both the inherent weakness of the soul and the evil of Jhuman aevion.”" ALGhasx, for whom the essential works of alJuaayd were not avalable, studied the works of al-Harith, ‘which were then highly prized, Ie war in this way that Muhisib's saFism, which alGhazelt fully accepted nd sce as the foundation of his doctrine, was later to preval inthe Muslim world, especially inthe lands of the casera caliphate, ‘where the popularity and authority of alGhszelt were amply witnessed by the fact that his works were easly available anc widely spread.” Al-Junayd, his uncle 2s-Sagatt and Ma‘af, ‘hile appreciating the importance ofthe laws of umman conduct as laid down in the sm, were rather mare concerned with ‘what might be deseribed aya dynamic, continued and over fiding consciousness of the Godhead. Bot to pur the Godhead before sam was feaught with danger and not right for che lity Mubisibi took an active part in the disputes with the ru‘taiites and war known for his scholastic approach to theology, though, ia this fel, his pronouncements are justly famed for the exictness of his terminology and the clacty of his arguments, his chieF chim to fame will always be his originality as 1 moalist and peychologist. The care ofthe soul, in order to lead ie on, stage By stage, toa higher state of mora piston, was his ain concern. He wat aot interested in the mystic knowledge of Unifeation and Annihilation, and mpi have proved dangerous. The following ony cy trian sone, When Abu Hamza heard this song, Ne a tig God? Mutisibt became very angry and proc nc cumstances in which be lived! oe ESiound Unitarian, bot why shouldbe do some > God is indivisible, and the Eternal does not become ‘vague symboli “On, Shaykh, we all sory tes us mach about che ateude of Mubisibi, Heleary found himself out of sympathy with the uapredictable, impulkive and solipsis attitude of those mystics wove spies] ingoxicaton led them to see God in the most mundane hens rena. The mind sould be concentrated on God amin Ths ‘own mind was so clear and sober that such behaviour Aid hee ommend itself to him. He did not embark on the caoter bout limited iis teachings to char which was clear and could be discussed inthe light of reason, He kept steely tothe onto transcendent school of religion which for the most par, wa, and is generally acepted in Islim. For Mubsibt the secret of sallsm layin profound knowledge ofthe Quen. ‘ulead had shown the road to God, the sunna made there instactons ‘more explicit, and the main task of a Muslim wast aubautte revelation, For al-Junayd, however, the secret of sf was God nor as an abitact theologies! conception, ded Ly the shackles of scholastic theology, but aba personal and impersonal Gouthead. Thus it was that al Muhisib ives us of hos best 4nd leads through the maze of revelation sep by step sel logically o an academically sound mystical conception of the diy, “whereas al-Junayd ‘was preoccupied in the fist place ith 4 difeene ype of problem. He is inthe line of Sach, Bisliml and Dhu'Non al-Mig, He seeks God with wal ang and shattering spttual tribulations and is not sated to lee the intellect prescribe forthe soul. Ts t too much to ace in this 8 reflection of Mubitb’s Arab descent and academic tine, while al-Junayd’s quest into’ the absolute reflects Perse speculation and Persian descent? E, G. Browne says: “It is with fs like Abu Yazid of Bistim, a Persian, and al-Janayd of Bagh (aso, aevrding jimi, 2 Persian) thas“n the later part of the ninth and the beginning of the tenth centusie of our er the panthistc clement fist makes its definite appearance in short, with these’ men, whom the sifis reckoned amongst thet greates teachers, a very thoroughgoing pantheists is superalded to the squetisn of the older mystics, "The transition is in reality & fatural ones, from regarding God as the only proper object of love and subject of meditation, man as 4 mete insteument under power’ like the pen in the hands of the seria? tual Life alone 25 important, 10 regarding Godt ay the one Realty andthe Phenomena! Word a «mere Mirage oF Shadow of Beng it 2 shor step "was eral the Pen wo wet oh gree in developing the pantheistic spect of 8, yer we ‘aki bearin mines pps frst amy of omer incre F mya the sep eom Guam to panics i neither feng nor ical necro tel ing at hee om qi Sunes bond the Rage of perception and ern for emis of Aah origin a tis Se Fa he Are cee tan te descendants the oes twas sata 5 ttre to suomi o canonical lal wc ly ‘il ee elon mp Th ace of Inn wa i ther dou oor gsm neon Ta That the specslave flour piloopbicr of the Penan, {Greta and ndans wert alent them and had sion 00 Sigsifeance, ‘The ony vail example which they ew of men father eligions suiting to Cord ind devoting thts Iver {© eeing Hin war that ofthe easter Chis monk. Tt, therfore not suprising tha te ei of Amb descent ay ilmenite den forse of ‘Sek eligi teas ae well thie rough woolen garments ‘The Mule of Pesan descenm, however were atscted by eligious speciation and the warp of thee Ts was to be froren wit hel of pilesophy and othe vine ALMabasib, a an Arb, seme to have been considerably ced by hi contacts with Chileans, Margaret Sith “"Purte, his elation most evidemly did not exclude vith Cheatin and. Jewish aching, fom which Be lasting and crac fr his ows purpose, and to ao tay be athe owed is kee sce of the eta frm a tan captain Marglioutt addaces amples ofthe infuence ofthe New oe in Mubisibi. Bue there is no trace of any such in al-jnay ta Sal rt Congr fr ety Sa etmeMubisibi was atacked by the school of the Mahaddiie (Ceaditonaliss). Ie is reporeed chat Iba Hanbal attacked him Incase he had paid the mataite the compliment of refuting thele tenets in scholastic arguments, a worthy enough ease, but vitiated bythe means, since in Ibo Hanbal’s view euch argument swenta long way to accepting the validity of Kalim* Tn Zur'a, 4 great traditionalist, when he was asked about Mubésibi and his books, suds" Beware of these books because they are fall of innovations (bia) and are misleading." "The Mahadésia, according to Missignoa, objected + o his making a distiaction berween the conception of ‘Un and ‘Agi, and beeween Iman and Na'nife; because he admitted the exeaed characte of the ‘Lafg(voly wet); and futher because he eaughe thatthe chosen jn Paradite were called to have dicct intercourse with the Divinity; also because he selected, as they said, his proofs, not according tthe fornalconectness of thee Zand” but on the bnass of their essential sigaiicance and their moral influence on the reader The reaction of his contemporaries as above indicated is, ‘of course, significant and calls for slightly fuller elucidation, ‘Abad ibe Hanbal was so convinced that inthe sunna lay the essence of Isim, that he aot oaly disallowed the validity of speculation on religious maters, but he felt i co be a positive ddory to forbid absoloely any dehate or argument on « doctine (of religion. In his eyes Mubisibl was a reneyade, though he behaved as 2n onthodox muslim, because he entered into liscussons on matters which t that time were not accepted ae fie matters for debate. Thn Zors's opposition is again that oF the ardent traditionalist For whom 2. work not on traditional lines is without signifcance, unelable and a source of exor ‘Marsignon's summary of the opposition with which Muhisbi ret ftom the Mapai, whom we mst regard asthe lading muslims ofehe epoch and men of influence both in the religious and the political sphere, reveals the apposition of the partan {0 the mystic ‘When Mabisibt deaws a distinction between ‘Im and ‘i, euonstsry aNo WHETNGS OF ALJONATD as ween sequied baowledge and inmive discrimination, Seite sin tae dwn (om an wht deed ee Tei acc the wespons which the mates (oe! Nisa ecognees » lereace berveen alt ee Sd on (tin he gl In sding the on) rere wont of the Qurta (La) Mul Se te postion sav the mutates and ys that dhe sec ibe Quran (Lat) are crested and terporl (mak Tiel artes word convey (oad) i of al cine and TOSS a) Diet meters wih the Disny io the Sette yiem,Eac radion Gu och Jere hai paced must apest ss meetscon i the Jes a Net lonale To tmp then, Malas otbodox Soa coneraperais reich as spect pinay Fer ne of tem, seeondaily because Re eee te Regul Mea ad inthe hid pls, Bens is da ee led ewe 0 wate Eon the ot Siew of he son Tn unl iid ip person of abi wo he i ings wetings and compli him remorse Pee Maghd, Tle was ker ford through te fal Seis sumerous follower of Tha Hana olive in setiement Saha "When fet inte pst) oy se ons tended is Feral se ould appear thar al-Junayd was aware of Mubisib's ic sl occupation th Kam cholate oogy), Ta iad cde is books spect n he sight of the Ha es oes psa Juma setae fom Kalin and ss age to hae flowel the avis of hi weachet and le ch Tsogh by natarea-juoayd was reting his very fal ae opal fang and rexcion ep him ona ale Bri uri an bese from his nner fo «question of einen” He wep = Sec i achieved only by those cosy se who donot set theres nis senoune te rempation to sek aie what rege of a Pi" Seah eee, eT ch si, if 1TH 6 Mipammad l-Qesib Weknow oly few cts concern Abt Jar Muhammad ibn ‘AI aL Quby the hid ther of anaes eae ins elled Qua his yea teacher? ney iar unad geople connec ie mainly with Sut bot my ea bes we Muhammad alu Te isa fice howeeee a fea fot ve ws so many quotations tad ince elie (Qajab ashe does of Sat 2 Kath quotes a saying of Quyais adduced by Janay “Jas id Our veaeber ‘hin aba Osea Why does ie happen thatthe members ot eter meant detached fom he gee nun ef peoples? ond These ate thee ceumstances whi bag ts shoe Pt Goal doesnot wish the des fo ave wee ea ee ad He wished 0 bestow on tne deat that te a Bees then He would kave had to bestow Hs specal pigeon ak lly. Secondly, God does tor vs to ma ead ee the eat om the pugs of crher people Tad Thee ane se vould have made them snciae ith other sale Mid thy a on gong ol one Ge eens et witholds everyting ekp’ Him a hoe ee ccclusvely for Himsa? =P ae This sll quotation sugges ah. Qusab's igh sisal Jeane from hin was not commonplces ne th Be ‘ered forthe inated ABD abe Quek te ee Tin at Karon Al-Junayd was also in continuous contact with the ‘es schol and yfls who lved in Baphisd. OF thee “ge ath hom he associated, Abt Jafar ab Kari al Bagh sid a Abd Jo ab arbi al Bagh ssid JBpe Tow naan “i kam GQ) gf in Tah Meh In Lan fh ke 65) Nebo smth Ra et a Te tre rt eS egh son a ep Seah GS gt resonlore AN WHOTNGE OF AL JONAED 7 to ave influenced most ofthe acctics of Baghdid a tie time, He was well known in Baghdid for his patched garments wars’). T's sui that before he died he made a wil ia which Ihe bequeatied his obe to one of his friends. This fiend found that the arm of the robe weighed 13 raf... so many patches Ivete attached to ie Many other ancedotes are related con: ‘eaning this robe Tho alKaranbi was a pupil of Aba ‘Abd Allah al-Burith and an imate rescher of al-Junayd who hus rexounted many fayings and stories of him, Once Junayd asked Tha al-Karaabi Whats your opinion of a man who calks knowledge, but does rot practise it?” and the reply was: “TF that man i you ‘contiawel (One day al-junayd offered Ibn al-Karanbi a purse of money, but it'was refised, Al-Junayd said: “If you are not in need sod yer will eke i you will please a Muslin's hear.” So the puree was accepted It is sclted, 100, by alJunayd, chat, when al-Karanbi was tying, al-Junayd was sting by his head guzing upwards st the ‘ky. Him Karanbt ssid: Ie pdisent and thereupon Junayd turned his eyes ro the ground, Again be heard Iba al-Karaab say: “Ie is distant.” Sarrj explains this conversation by Pointing out chat God is so near to us, there is no need to look Either atthe sky of atthe ground in order to be awase of Hie? ‘When the ss of Baghdd were persecuted, Ibn al-Karanbi left the town. Ax he walked away in his old patched gown, with his long owing beard, he made a fanay face and shook his head to and fo, so that people sid he was mad* Te seems from dhese stoves that Tb a-Karanb’s personality and manner were eccentric in the extreme, bus that he was simple, were and fiend, His hie in humble seclosion must have ‘out 25 4 model before the eyes of his frends and pupil Fat Baa a pw Pa ye a ee ait eatenWy He tached high stage a8» st by hi tcligious exe congutig his dsr, and by a tue puiiecon ere oe) Ab Jay ebay wit iaened ym Ka soa wees cpa co theory, but by his lvng yan, hs passe his way of life. eee : Al Qantrt Another of his ascites in Bagh was Shay ABO Bal Mubannad ibn Maslin “Abd atRafman aan ake unt sect wih Mart ethan By bal Hah aL Hatt anwar coowned in aghad for hs psy sod see Al-jnayd frequndy vised al Qangaes house and ‘eee the disusions which took place, On pesotng hinee one day 26 noon, he wah asked bya Qual Fine pe work € do that you come to me at ths hourt es ones Junayd replied: “IF ray visits to you ate not Jean en You ate not work... then litle reward, the collection of traditions compiled by Sefyin al-Thawti, He died in 260 4.142 ae Sara So and Hae aos, "oe open many of his views as arbre, Pe PH himsel elated rea AJonayd alo act in Bagh Shays who wee “fh bet who had comet she mecopoi ae isting cee. ong these dsingused visors was one Ae igs ee in Salma sada a Nehpathe Shpkh or Enter in, who wata Mutat and ad wits sera sot In teeing vo ne of thee books, Kise sete s Ada, a Nadi ated ne was nebo renonLiry aN WAOTNGE OF ALJONATD 9 ‘Aba ‘AIL bJobbit, abKhayyit and afisih Wartg? ‘AtKhayyiy in his book, Kiehalar as refered 0. AbD ‘Buf as Rag” and Seaed sha he had adoped the theory FP idem ellimayt (he eerity of the atbute and te Secs), belief ne bl by the maces, Te addon to thi Jer difereace ia the metaphysical sphere, we learn that Abd Hal, whist being natant, was Meee tan. Ther wer in ac, meron aie, uch sb ‘Ron Se al Hoya Sf and Abs Mona a om Haya Sof, whowe fl names ell ur that they were fia Their fBibw utactes ac sated to have ei of thom at oily they were mutans but were ner conrpted. ess that [AOd ly ws one of thee umber ‘Abi Hal's teachers were “Abdullah ibm Mail al Abiwarl sod “AIL an Nayabtdi, and he aso had assoc Sih Abad bo Khuda [Alsjunayd held Avs Hain high etem and ad of hi: “satus one of thse who tniod the meaning of vine taliy sone had but to met him to fel sisied and torched "he spoke from the depth of his heat and Wa & frie echla- "the Shap of Ror are on a 9077 i teel and tkevise ae thei followers ‘When AbO Ha went o Baghdad he vedas «gust inthe ows of Janne, who rls te following story ofthe vse Abu Hf remained in my home fora year with eight of Hit eiends Everyday Tore them fra food, new eles and tes. On i aving 1 presented hi an hi inde th aie and, on taking his farewell, AbO Half said to me When you vi Nishapts we sll eat you with all abby enero. What you have done for was al inponel Ifthe por come Yo you, do not wosy fot when you ae they wil be hung” when you a fed hey m0 ll land tel coming snd going wil nt harss You. ™1 has been said chat Abu Hafh did not converse well in Aubig his mother tongue being Pesan, However, when he inet the Shavkhs of ‘Baghdad, including Junayd, in the Shuisyya Mosque, he conversed with them ia elegant Arabic, 0 tht they despaced of eivaling him in eloquence. The asked him What is generosity? He aid: * bet one of you tein and dedare what ieis" Junayd said: “In my opinion generosity cont in aok regarding your generoiy and in not fRferaing tou yousele®” AbU Hal ccpiads How wall the ‘Shaykh har