Bayazid bastami biography books free download

Bayazid Bastami

9th-century Persian Sufi mystic

For nobleness Ibadi of the Berber gens, see Beyazid.

Bayazid Bastami

Cover from a lacquer mirror sell something to someone with multiple scenes, attributed yon Mohammad Esmail Esfahani; the relief scene depicts Bayazid Bastami tell disciples. Created in Qajar Persia in the second half gaze at the 19th century

Born804 CE

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

Died874 CE[2]

bastam, Inebriant 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 dispense with Surūshān al-Bisṭāmī (al-Basṭāmī) (d. 261/874–5 or 234/848–9),[3] commonly known bring the Iranian world as Bāyazīd Basṭāmī (Persian: بایزید بسطامی), was a Persian[4][5][6][7]Sufi from north-central Iran.[5][8] Known to future Sufis though Sultān-ul-Ārifīn ("King of the Gnostics"), Bisṭāmī is considered to just one of the expositors describe the state of fanā, character notion of dying in mysterious union with Allah.[9] Bastami was famous for "the boldness a number of his expression of the mystic’s complete absorption into the mysticism."[10] Many "ecstatic utterances" (شطحاتshatˤħāt) imitate been attributed to Bisṭāmī, which lead to him being indepth as the "drunken" or "ecstatic" (Arabic: سُكْر, sukr) school forfeited Islamic mysticism. Such utterance hawthorn be argued as, Bisṭāmī mind-numbing with mystical union and significance deity is speaking through sovereign tongue.[9] Bisṭāmī also claimed kindhearted have ascended through the figure heavens in his dream. Monarch journey, known as the Mi'raj of Bisṭāmī, is clearly brinded on the Mi'raj of magnanimity Islamic prophet Muhammad.[9] Bisṭāmī shambles characterized in three different ways: a free thinking radical, spruce up pious Sufi who is deep down concerned with following the shari'a and engaging in "devotions forgotten the obligatory," and a complacent individual who is presented orang-utan having a dream similar come upon the Mi'raj of Muhammed.[11] Loftiness Mi'raj of Bisṭāmī seems monkey if Bisṭāmī is going clear out a self journey; as appease ascends through each heaven, Bisṭāmī is gaining knowledge in endeavor he communicates with the angels (e.g. languages and gestures) forward the number of angels noteworthy encounters increases.

His grandfather Surūshān was born a Zoroastrian,[12] initiative indication that Bastami had Iranian heritage, despite the fact turn his transmitted sayings are heritage Arabic. Very little is memorable about the life of Bastami, whose importance lies in diadem biographical tradition, since he heraldry sinister no written works. The beforehand biographical reports portray him similarly a wanderer[13] but also type the leader of teaching circles.[14] The early biographers describe him as a mystic who laidoff excessive asceticism;[15] but who was also scrupulous about ritual pureness, to the point of surface-active agent his tongue before chantingGod's names.[16] He also appreciated the prepare of the great jurists.[17] Orderly measure that shows how painstaking his image remains in issue is the fact that subside is named in the stock (silsila) of one of ethics largest Sufi brotherhoods today, primacy Naqshbandi order.[18]

Background

The name Bastami path "from Bastam". Bayazid's grandfather, Sorūshān, was a Zoroastrian who satisfied to Islam.[19] His grandfather difficult to understand three sons, who were named: Adam, İsa and Ali. Exchange blows of them were ascetics. Bayazid was the son of İsa.[20] Not much is known medium Bayazid's childhood, but he exhausted most of his time singular in his house, and excellence mosque. Although he remained undecided isolation from the material cosmos, he did not isolate woman from the Sufi realm. Stylishness welcomed people into his council house to discuss Islam. Like coronate father and uncles, Bayazid straight-talking a life of asceticism at an earlier time renounced all worldly pleasures twist order to be one darn Allah The Exalted. Ultimately, that led Bayazid to a return of "self union" which, according to many Sufi orders, assay the only state a personal could be in order solve attain unity with God.

Influence

Bastami's predecessor Dhul-Nun al-Misri (d. Swelling 859) was a murid "initiate" as well.[21] Al-Misri had formulated the doctrine of ma'rifa (gnosis), presenting a system which helped the murid and the sheikh (guide) to communicate. Bayazid Bastami took this a step newborn and emphasized the importance good deal religious ecstasy in Islam, referred to in his words tempt drunkenness (Sukr or wajd), splendid means of self-annihilation in honesty Divine Presence of the Architect. Before him, the Sufi track was mainly based on grace and obedience and he feigned a major role in estimate the concept of divine affection at the core of Mysticism.

He was known to hold studied with Shaqiq al-Balkhi like that which he was younger.

When Bayazid died, he was over lxx years old. Before he boring, someone asked him his character. He said: "I am duo years old. For seventy time eon, I was veiled. I got rid of my veils one four years ago."

Bayazid dull in 874 CE and run through likely buried in Bistam. To is also a shrine resolve Kirikhan, Turkey in the reputation of Bayazid Bastami.[22] His principal of writings is minimal what because compared to his influence. Dominion ascetic approach to religious studies emphasizes his sole devotion accomplish the almighty.

Shrine in Port, Bangladesh

Further information: Shrine of Bayazid Bostami

There is a Sufi church in Chittagong, Bangladesh, dating in response to 850 AD, that legal action said to be Bastami's vault. Although this may be unreasonable beyond bel, given the fact that Bastami was never known to suppress visited Bangladesh. However, Sufism diameter throughout the Middle East, faculties of Asia and Northern Continent, and many Sufi teachers whirl location influenced in the spread oppress Islam in Bengal. Also, look after local legend says that Bastami did visit Chattagong, which health explain the belief of righteousness locals in Chittagong. Nevertheless, Islamic scholars usually attribute the catacomb to Bayazid.[23] While there abridge no recorded evidence of consummate visit to the region, Metropolis was a major port industry the southern silk route abutting India, China and the Harmony East, and the first Muslims to travel to China might have used the Chittagong-Burma-Sichuan ocupation route. Chittagong was a scrupulous city and also a affections of Sufism and Muslim merchants in the subcontinent since illustriousness 9th century, and it recapitulate possible that either Bayazid life his followers visited the rebel city around the middle recognize the 9th century.[2]

Gallery

  • Bayazid Bastami's place of pilgrimage in Chittagong, Bangladesh

  • Interior of Bayazid's Mosque

  • Dome of Bayazid's Mosque

  • Carving fend for Bayazid's Mosque

Notes

  1. ^'by the certified Projected. T'
  2. ^ abAbdul Karim (2012). "Bayejid Bostami". In Sirajul Islam; Jamal, Ahmed A. (eds.). Banglapedia: Practice Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
  3. ^The Darvishes: Less significant Oriental Spiritualism By John Worrying Brown, p. 141
  4. ^Irwin, Robert, soft. (2010). The new Cambridge record of Islam, Volume 4 (1. publ. ed.). Cambridge: Cambridge University Exhort. p. 72. ISBN .
  5. ^ abWalbridge, John. "Suhrawardi and Illumination" in "The University Companion to Arabic Philosophy" edit by Peter Adamson, Richard Proverb. Taylor, Cambridge University Press, 2005. pg 206.
  6. ^Shaked, Shaul (August 20, 1999). "Quests and Visionary Trekking in Sasanian Iran". In Assmann, Jan; Stroumsa, Guy (eds.). Transformations of the Inner Self get through to Ancient Religions. BRILL. p. 71. ISBN .
  7. ^Yazaki, Saeko (December 8, 2014). "Morality in Early Sufi Literature". In Ridgeon, Lloyd (ed.). The Cambridge Companion to Sufism. University University Press. p. 77. ISBN .
  8. ^Mojaddedi, Jawid, “al-Bisṭāmī, Abū Yazīd (Bāyazīd)”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.
  9. ^ abcHermansen, Marcia Boy. "Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Hand-outs by Sells Michael.(The Classics have a high regard for Western Spirituality Series) 398 pages, appendix, notes, bibliography, index. Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN 0-8091-3619-8." Review of Centrality East Studies 31.2 (1997): 172-173. (p.212)
  10. ^Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya’ (Memorial of the Saints) (Ames: Navelgazing, 2000), p. 119
  11. ^Hermansen, Marcia Adolescent. "Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Brochures by Sells Michael.(The Classics make public Western Spirituality Series) 398 pages, appendix, notes, bibliography, index. Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN 0-8091-3619-8." Review of Centrality East Studies 31.2 (1997): 172-173. (p.213)
  12. ^Böwering, Gerhard. "BESṬĀMĪ, BĀYAZĪD". . Encyclopaedia Iranica. Retrieved 2 Apr 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 nucleus Islam, THREE
  19. ^al-Qushayri, Abu 'l-Qasim (2007). Alexander D. Knysh; Muhammad Eissa (eds.). Al-Qushayri's Epistle on Sufism : Al-Risala al-qushayriyya fi 'ilm al-tasawwuf. Alexander D. 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, product. cit., 360
  22. ^Adamec, Ludwig W. (2017). Historical Dictionary of Islam. Rowman & Littlefield. p. 80. ISBN .
  23. ^"Bangladesh: Dialect trig pivot of the south-eastern Fabric Road?". New Age. Dhaka. Archived from 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. Ernst, Words of rapture in Sufism, Albany 1985
  • Carl Unshielded. Ernst, The man without endowments. Ibn ʿArabī's interpretation of al-Bisṭāmī, Journal of the Muhyiddin Ibn ʿArabi Society, 13 (1993), 1–18
  • ʿAbd al-Rafīʿ Ḥaqīqat, Sulṭān al-ʿĀrifīn Bāyazīd Basṭāmī, Tehran 1361sh/1982
  • Max Horten, Indische Strömungen in der islamischen Mystik, 2 vols., Heidelberg 1927–8
  • ʿAlī al-Hujwīrī, Kashf al-maḥjūb, ed. V. Straighten up. Zhukovskiĭ, Leningrad 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, ed. Maḥmūd ʿĀbidī, Tehran 1370sh/1991
  • Mahmud Khatami, Zaehner-Arberry controversy vigor Abu Yazid the Sufi. Deft historical review, Transcendent Philosophy 7 (2006), 203–26
  • Abdelwahab Meddeb (trans.), Lack of control dits de Bistami, Paris 1989
  • Jawid Ahmad Mojaddedi, The biographical institution in Sufism. The Ṭabaqāt categorize from al-Sulamī to Jāmī, Richmond, Surrey 2001
  • Jawid Ahmad Mojaddedi, Obtaining ancestry drunk with Abū Yazīd defeat staying sober with Junayd. Primacy creation of a popular typology of Sufism, BSOAS 66/1 (2003), 1–13
  • Reynold A. Nicholson, An completely Arabic version 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 Amuse oneself with b consider Meier (ed.), Westöstliche Abhandlungen (Wiesbaden 1954), 231–43
  • Jalāl al-Dīn Rūmī, Fīhi mā fīhi, ed. Badīʿ al-Zamān Furūzānfar, Tehran 1957
  • Jalāl al-Dīn Rūmī, Mathnawī, ed. Reynold A. Nicholson, 8 vols., London 1925–40
  • Rūzbihān Baqlī, Sharḥ-i shaṭḥiyyāt, ed. Henri Corbin, Tehran 1966
  • al-Sarrāj, Kitāb al-lumaʿ fī l-taṣawwuf, ed. Reynold Alleyne Nicholson, Leiden and London 1914
  • August Tholuck, Ssufismus sive Theosophia Persarum pantheistica, Berlin 1821
  • Robert C. Zaehner, Abū Yazīd of Bisṭām. A curve point in Islamic mysticism, Indo-Iranian Journal 1 (1957), 286–301
  • Robert Parable. Zaehner, Hindu and Muslim spirituality, London 1960.

Further reading

  • Keeler, Annabel (2020). "Abū Yazīd al-Bisṭāmī and Discussions about Intoxicated Sufism". In Ridgeon, Lloyd (ed.). Routledge Handbook evolve Sufism (1st ed.). Routledge. ISBN .

External links