| Sufyan ath-Thawri ibn Said | |
|---|---|
| Born | 716 |
| Died | 778 (aged 61–62)/161 hijri |
| Era | Islamic golden age |
| Region | Muslim scholar |
| School | Islam |
| The Eight Ascetics |
Sufyan ath-Thawri ibn Said (Arabic: سفيان بن سعيد الثوري) (716–778) was a tabi'i Islamic scholar, Hafiz and jurist, founder of the Thawri madhhab.[1] He was also a hadith compiler, of whom a great number of anecdotes are recorded.
Biography[edit]
Imam Sufyan ath-Thawri was born in Kufa, Iraq, and in his youth supported the Shi'ites against the dying Umayyad caliphate. By 748 he had moved to Basra, "where he met ['Abdallah] ibn 'Awn and Ayyub [al-Sakhtiyani]. He then abandoned his Shi'i view."[2] It is said that the Umayyads offered him high office positions but that he consistently declined.[3]He even refused to give to the Caliphs moral and religious advice and when asked why, he responded "When the sea overflows, who can dam it up?".[4] He was also quoted to have said to a friend of his "Beware of the rulers, of drawing close to and associating with them. Do not be deceived by being told that you can drive inequity away. All this is the deceit of the devil, which the wicked qurra' have taken as a ladder [to self promotion]."[5]
Ath-Thawri's jurisprudential thought (usul al-fiqh), after his move to Basra, became more closely aligned to that of the Umayyads and of al-Awza'i.[1] He is reported to have regarded the jihad as an obligation only as a defensive war.[6]
Ath-Thawri was one of the 'Eight Ascetics,' who included (usual list) Amir ibn Abd al-Qays, Abu Muslim al-Khawlani, Uways al-Qarani, al-Rabi ibn Khuthaym, al-Aswad ibn Yazid, Masruq ibn al-Ajda', and Hasan al-Basri.
He spent the last year of his life hiding after a dispute between him and the caliph al-Mahdi. On his death the Thawri madhhab was taken up by his students, including Yahya al-Qattan.[1] His school did not survive, but his juridical thought and especially hadith transmission are highly regarded in Islam, and have influenced all the major schools.
Works[edit]
Of his books, perhaps best known is his Tafsir of the Qur'an, one of the earliest in the genre. An Indian MSS purports to preserve it up to Q. 52:13, as published by Imtiyâz ʿAlî ʿArshî in 1965; also Tabari's tafsir quotes extensively from the whole text. He also preserved the books of his Umayyad predecessors.[7]
Hasan Al-Basri (Arabic: الحسن بن أبي الحسن البصري; full name: Al-Hasan ibn Abi-l-Hasan al-Basri), (642–728), was a well-known Muslim preacher, theologian, and scholar of Islamwho was born in 642 from Persian[1][2] parents. Brought up in the house of the prophet Muhammad's wife Umm Salama, Hasan met many companions of Muhammad including, it is said, seventy of the warriors who fought in the Battle of Badr. As can be seen in the spiritual chains (silsilah) of most Sufi orders, he was a renowned follower of Ali ibn Abi Talib. Hasan grew up to become one of the most prominent figures of his generation, being famous for his piety and condemnation of worldliness. When he died on Friday, 5 Rajab 110 AH, at the age of 89, the entire population of Basra attended his funeral, so that for the first time in the history of Basra the city's Jami' Masjid remained empty at the hour of the'Asr prayer.[3] Hasan quickly became an exemplar for other saints in the area and his personality made a deep impression upon his contemporaries.[4]
Biography[edit]
Hasan's father, Peroz, was made a prisoner at the town of Maysan in Iraq. He was later brought to Medina, where he met Khayra, who was to be Hasan's mother. According to tradition, Hasan was born in Medina in 642 C.E.[5] He grew up in and around the area but later, after the Battle of Siffin, decided to move to Basra. As a young man, Hasan took part in the conquests and campaigns in eastern Iran, but he became famous after denouncing arrogance and sin to take up life as a pious Muslim in Basra.
Hasan's sermons played an integral part in confirming his status as one of the most notable scholars of the era. In his sermons, Hasan warned his fellow citizens of the dangers of committing sin and commanded them to regulate their whole life in a more pious manner. These sermons, of which only fragments have been preserved, are considered to be among the outstanding examples of early Arabic prose.[6] Some scholars have remarked upon the vivid images that Hasan developed in his sermons and it is because of this that anthologists grouped Hasan's sermons with the speeches of political leaders as models of style and some of his sermons have even found their way into the early Arab dictionaries.[citation needed]
Historical documents do not record much from Hasan's early years. One of the earliest instances concerning Hasan is his conversion. Hasan was a jewel merchant and was called Hasan of the Pearls. Attar narrates that he traded with Byzantium and with the Caesar. On one occasion, going to Byzantium, Hasan called on the prime minister and conversed with him for a while, after which Hasan and the minister mounted a horse and set off to reach a mysterious desert. It was at this desert, after witnessing a vision involving an army, some philosophers, a group of sages, and some fair maidens that Hasan converted, devoting himself to all manner of devotions and austerities, "such that no man in his time could exceed that discipline".[7]
Attar, in his Memorial of the Saints, narrates that Hasan had a neighbour named Simeon who was a fire-worshipper. When Simeon fell ill and was nearing death, Hasan visited the aged man and warned him to "fear God" and told him to finish his life by asking for forgiveness. Simeon answered that he had been a fire-worshipper for over seventy years, but Hasan remained persistent and told him to end his life by accepting the belief in God. Simeon, with much weeping, accepted and told Hasan, “When I die, bid them wash me, then commit me to the earth with your own hands, and place this document in my hand. This document will be my proof.” Feeling guilt at forcing someone to convert, Hasan fell asleep much distressed. That night, Hasan witnessed a miraculous dream: he saw Simeon "glowing like a candle; on his head a crown, robed in fine raiment, he was walking with a smile in the garden of Paradise." Hasan was struck with awe and asked Simeon of his fate, to which Simeon thanked Hasan for his warning and gave him back the paper with the declaration of faith. When Hasan awoke, he saw the parchment in his hand and began to contemplate, thanking the Lord for His mercy and asking for forgiveness.[8]
Hasan did not take sides in Ibn al-Zubair's revolt.[9] In 700 CE he joined the camp of Ibn al-Ash'ath during his revolt,[10][11] Hasan is not known to have supported any Caliph after Abu Bakr,[12] but he was on decent terms with Umar ibn Abd al-Aziz. After the revolt Hasan became a teacher in Basra and founded a school there. Among his many followers were Amr Ibn Ubayd (d.761) and Wasil ibn Ata(d.749), the founder of the Mu'tazilites – which name derives from Arabic verb i'tizàl ("to part from", "to separate from"), Wasil ibn Ata having broken all relations with his former Master.[13] Among Hasan's juristic students were the Imam Ayyub al-Sakhtiyani and also Humayd.[14] Hasan's other companions included fellow saint Farqad as-Sabakhi, an Armenian Christian convert to Islam.[15]
Under the reign of Caliph 'Abd al-Malik and his governor in Iraq al-Hajjaj, Hasan came to oppose the inherited caliphate of the Umayyads(r. 660–750).[16] Hasan held to a doctrine of human free will but did not reject predestination, as rejection of predestination constitutes disbelief in Islam. Hasan was a great supporter of asceticism in the time of its first development. Hasan was also held in high regard by the Sufis for his asceticism,[17] though he predated Sufism as a self-aware movement.[18] Many writers testified to the purity of his life and to his excelling in the virtues of Muhammad's own companions.[19]
Apocryphal writings[edit]
He is associated with the authorship of several epistles, many of which are known to be forged.[20] Among the forgeries is an epistle toAbd al-Malik espousing human free will, first attested by Abd al-Jabbar ibn Ahmad (d. 415 / 1024);[21] which survives in three MSS.[22]This epistle, despite claiming "some of the ... best examples of Arabic linguistic prose style",[23] is based on the theology of al-Rassi'sKitab al-Radd and on the politics of the Zaidi Shia; that is, it comes from Abd al-Jabbar's circle if not from Abd al-Jabbar himself.[24]
See also[edit]
Junayd (Junaid) of Baghdad (Persian: جنید بغدادی) was one of the most famous of the earlyPersian[1][2] Muslim mystics, or Sufis, of Islam and is a central figure in the golden chain of many Sufi orders. Junayd taught in Baghdad throughout his spiritual lifetime and was an important figure in the development of central Sufi doctrine. Junayd, like Hasan of Basrabefore him, was widely revered by his students and disciples as well as quoted by other mystics. Because of his importance in Sufi theology, Junayd was often referred to as the "Sultan".[3]
Teachings[edit]
Junaid’s contributions to Sufism are many. His basic ideas deal a progression that leads one to “annihilate” oneself (fana) so as to be in a closer union with the Divine. People need to “relinquish natural desires, to wipe out human attributes, to discard selfish motives, to cultivate spiritual qualities, to devote oneself to true knowledge, to do what is best in the context of eternity, to wish good for the entire community, to be truly faithful to God, and to follow the Prophet in the matters of the Shari’a”.[4] This starts with the practice of renunciation (zuhd) and continues with withdrawal from society, intensive concentration on devotion (ibadat) & remembrance (dhikr) of God, sincerity (ikhlas), and contemplation (muraqaba) respectively; contemplation produces fana.[4] This type of “semantic struggle “ recreates the experience of trial (bala) that is key in Junaid’s writings.[5] This enables people to enter into the state of fana. Junaid divides up the state of fana into three parts: “1) the passing away from one’s attributes through the effort of constantly opposing one’s ego-self (nafs); 2) passing away from one’s sense of accomplishment, that is, passing away from ‘one’s share of the sweet desserts and pleasures of obedience’; and 3) passing away from the vision of the reality ‘of your ecstasies as the sign of the real overpowers you’”.[5]All of these stages help one to achieve fana. Once that has been attained, a person is in the state of remaining, or baqa. It is through the stage of baqa that one is able to find God – or rather, have God find him / her. Reaching baqa is not an easy thing to do though; getting through the three stages requires strict discipline and patience. There is even debate amongst scholars as to whether or not the third stage is even possible to reach. Junaid helped establish the “sober” school of Sufi thought, which meant that he was very logical and scholarly about his definitions of various virtues, Tawhid, etc. Sober Sufism is characterized by people who “experience fana [and] do not subsist in that state of selfless absorption in God but find themselves returned to their senses by God. Such returnees from the experience of selflessness are thus reconstituted as renewed selves,” just like an intoxicated person sobering up.[6] For example, Junaid is quoted as saying, “The water takes on the color of the cup.” While this might seem rather confusing at first, ‘Abd al-Hakeem Carney explains it best: “When the water is understood here to refer to the Light of Divine self-disclosure, we are led to the important concept of ‘capacity,’ whereby the Divine epiphany is received by the heart of any person according to that person’s particular receptive capacity and will be ‘colored’ by that person’s nature”.[7] As one can see, such a simple phrase holds such deep meaning; it brings the reader back to a deeper understanding of God through a more thoughtful metaphor.
Difficulties[edit]
There are a few other problems when encountering Junaid’s texts. Junaid believed that Sufism was a way for the elite to reach God, not the common man. “Tasawwuf,” he says, “is to purge the heart from every wish to follow the path of common men”.[4] This further elaborates on why Junaid wrote so eloquently. Also, according to Sells, “…Junaid seems to presuppose that his hearer or reader has had the experience about which he is speaking – or, even more radically, that the hearer or reader is able to enter that experience, or some re-creation of it – at the moment of encounter with Junaid’s words”.[5] This statement makes it seem like Junaid was writing to a specific sect of the elite that he described earlier. The elite that he refers to are the elect, or “a tightly-knit group of ‘brethren’ that Junaid designates by such phrases as ‘the choice of believers’ or ‘the pure ones.’ They play significant roles in the community of believers…”.[6]As mentioned, Junaid has always been difficult to read for scholars because most of his writings have been lost to time. Junaid constantly uses precise words & language specific to try and describe God, the longing for Him, and the human condition. His ornate language immediately turns off most people, but Junaid had a reason for writing so cryptically. According to the Encyclopedia of Islam, Junaid found out that a letter he had written was opened by a stranger before it got to its destination: “doubtless by some zealot desirous of finding cause for impugning his orthodoxy; and to this ever-present danger must in part be attributed the deliberate preciosity which marks the writings of all the mystics of J̲unayd's period”.[8] This constant worry about others getting a hold of his ideas caused Junaid to become very protective of his writings.[citation needed]
See also[edit]
Sahl al-Tustari (Persian: سهل شوشتری) or al-Tustari, born Abu Muhammed Sahl ibn 'Abd Allah (c818 C.E. (203 AH) - c896 C.E. (283 AH)), was a Persian Muslim scholar and early classical Sufi mystic.[1] He founded the Salimiyah Muslim theological school, which was named after his disciple Muhammad ibn Salim.[2]
Tustari is most famous for his controversial claim that "I am the Proof of God for the created beings and I am a proof for the saints (awliya) of my time"[1] and for his well-known Tafsir, a commentary on and interpretation of the Qur'an.
Biography[edit]
Sahl Al-Tustari was born in the fortress town of Tustar (Arabic) or Shushtar (Persian) in Khūzestān Province in what is now southwesternIran.[1]
From an early age he led an ascetic life with frequent fasting and study of the Qur'an and Hadith, the oral traditions, of the ProphetMuhammad. He practised repentance (tawbah) and, above all, constant remembrance of God (dhikr). This eventually culminated in a direct and intimate rapport with God with whom he considered himself a special friend and one of the spiritual elect.[1]
Tustari was under the direction of the Sufi saint Dhul-Nun al-Misri for a time, and Tustari in his turn was one of the Sufi mystic and later martyr Mansur Al-Hallaj's early teachers.[3] In these early days when the Sufis were becoming established mostly in Baghdad (the capital of modern Iraq), the most notable Sufis of the time elsewhere were: Tustari in southwestern Iran, Al-Tirmidhi in Central Asia and theMalamatiyya or "People of Blame".[4]
An Islamic scholar who commented on and interpreted the Qur'an, Tustari maintained that the Qur'an "contained several levels of meaning", which included the outer or zahir and the inner or batin. Another key idea that he unravelled was the meaning of the ProhetMuhammad's saying "I am He and He is I, save that I am I, and He is He", explaining it "as a mystery of union and realization at the center of the Saint's personality, called the sirr ('the secret'), or the heart, where existence joins Being."[5] Tustari also "was the first to put" the Sufi exercise of remembrance of God, Dhikr, "on a firm theoretical basis."[6]
Works[edit]
- al-Tustari, Sahl ibn 'Abd Allah; Meri, Yousef (editor), Keeler, Annabel and Keeler, Ali (translators) (Dec 2009). Tafsir Al-Tustari: Great Commentaries of the Holy Qur'an. Fons Vitae. ISBN 978-1-891785-19-1.
Sayings[edit]
- "I am the Proof of God for the created beings and I am a proof for the saints (awliya) of my time"[1]
- Asked "What is food?" Tustari replied: "Food is contemplation of the Living One."[7]
- "Whoever wakes up worrying about what he will eat -- shun him!"[8]
- "If any one shuts his eye to God for a single moment, he will never be rightly guided all his life long
Dhu'l-Nun al-Misri (Arabic: ذو النون المصري; born in 796 in Akhmim, Sohag Governorate; died 859) was an Egyptian Sufi saint. He was considered the Patron Saint of the Physicians in the early Islamic era of Egypt, and is credited with having specialized the concept of Gnosisin Islam. His full name is Dhul-Nun Abu Faid Thawban ibn Ibrahim أبوالفيض ثوبان بن إبراهيم.
Dhu'l-Nun, literately "Lord of the Nun", is a name that is also given to the Prophet Jonah in Islamic folklore, as "nun" in ancient Arabic meant "big fish"/"whale", as it did in Aramaic where it also means "fish" (See also Nun (Bible) and Nun (letter)).
His nickname al-Misri means 'the Egyptian', a name apparently given to him by his fellows who were not themselves of Coptic descent as he was, or during his travels outside of Egypt.
Life[edit]
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Dhul-Nun al-Misri is considered among the most prominent saints of early Sufism and holds a position in the Sufi chronicles as high as Junayd Baghdadi (d. 910) and Bayazid Bastami (d. 874). He studied under various teachers and travelled extensively in Arabiaand Syria. The Muslim scholar and Sufi Sahl al-Tustari was one of Dhul-Nun al-Misri's students.[1] In 829 he was arrested on a charge of heresy and sent to prison in Baghdad, but after examination he was released on thecaliph's orders to return to Cairo, where he died in 859; his tombstone has been preserved.[2]
Dhul-Nun's name came about in relation to an incident on a sea voyage. He was falsely accused of stealing a jewel from a merchant. He cried out "O Creator, Thou knowest best", whereupon a large number of fish raised their heads above the waves, each bearing a jewel in its mouth.[3]
A legendary alchemist and thaumaturge, he is supposed to have known the secret of theEgyptian hieroglyphs. His sayings and poems, which are extremely dense and rich in mystical imagery, emphasize knowledge or gnosis (marifah) more than fear (makhafah) or love (mahabbah), the other two major paths of spiritual realization in Sufism. None of his written works have survived, but a vast collection of poems, sayings, and aphorismsattributed to him continues to live on in oral tradition.[4]
Osho mentions him as "an Egyptian Sufi mystic, one of the greatest who has ever walked on the earth".[5]
In the book catching the thread mentions one of the incidents of Dhul-nun....."A story from the life of the ninth-century Sufi, Dhû-l-Nûn, the Egyptian, illustrates this: I was wandering in the mountains when I observed a party of afflicted folk gathered together. “What befell you?” I asked. “There is a devotee living in a cell here,” they answered. “Once every year he comes out and breathes on these people and they are all healed. Then he returns to his cell, and does not emerge again until the following year.” I waited patiently until he came out. I beheld a man pale of cheek, wasted and with sunken eyes. The awe of him caused me to tremble. He looked on the multitude with compassion. Then he raised his eyes to heaven, and breathed several times over the afflicted ones. All were healed. As he was about to retire to his cell, I seized his skirt. “For the love of God,” I cried. “You have healed the outward sickness; pray heal the inward sickness.” “Dhû-l-Nûn,” he said, gazing at me, “take your hand from me. The Friend is watching from the zenith of might and majesty. If He sees you clutching at another than He, He will abandon you to that person, and that person to you, and you will perish each at the other’s hand.” So saying, he withdrew into his cell.
Notes[edit]
- ^ Mason, Herbert W. (1995). Al-Hallaj. RoutledgeCurzon. p. 83. ISBN 0-7007-0311-X.
- ^ Dho'l-Nun al-Mesri, from Muslim Saints and Mystics, trans. A.J. Arberry, London; Routledge & Kegan Paul 1983
- ^ [1]
- ^ John Esposito, The Oxford Dictionary of Islam, Oxford University Press 2003
- ^ Osho. Journey to the Heart. Rebel Publishing House, India. ISBN 3-89338-141-4.
Junayd (Junaid) of Baghdad (Persian: جنید بغدادی) was one of the most famous of the earlyPersian[1][2] Muslim mystics, or Sufis, of Islam and is a central figure in the golden chain of many Sufi orders. Junayd taught in Baghdad throughout his spiritual lifetime and was an important figure in the development of central Sufi doctrine. Junayd, like Hasan of Basrabefore him, was widely revered by his students and disciples as well as quoted by other mystics. Because of his importance in Sufi theology, Junayd was often referred to as the "Sultan".[3]
Teachings[edit]
Junaid’s contributions to Sufism are many. His basic ideas deal a progression that leads one to “annihilate” oneself (fana) so as to be in a closer union with the Divine. People need to “relinquish natural desires, to wipe out human attributes, to discard selfish motives, to cultivate spiritual qualities, to devote oneself to true knowledge, to do what is best in the context of eternity, to wish good for the entire community, to be truly faithful to God, and to follow the Prophet in the matters of the Shari’a”.[4] This starts with the practice of renunciation (zuhd) and continues with withdrawal from society, intensive concentration on devotion (ibadat) & remembrance (dhikr) of God, sincerity (ikhlas), and contemplation (muraqaba) respectively; contemplation produces fana.[4] This type of “semantic struggle “ recreates the experience of trial (bala) that is key in Junaid’s writings.[5] This enables people to enter into the state of fana. Junaid divides up the state of fana into three parts: “1) the passing away from one’s attributes through the effort of constantly opposing one’s ego-self (nafs); 2) passing away from one’s sense of accomplishment, that is, passing away from ‘one’s share of the sweet desserts and pleasures of obedience’; and 3) passing away from the vision of the reality ‘of your ecstasies as the sign of the real overpowers you’”.[5]All of these stages help one to achieve fana. Once that has been attained, a person is in the state of remaining, or baqa. It is through the stage of baqa that one is able to find God – or rather, have God find him / her. Reaching baqa is not an easy thing to do though; getting through the three stages requires strict discipline and patience. There is even debate amongst scholars as to whether or not the third stage is even possible to reach. Junaid helped establish the “sober” school of Sufi thought, which meant that he was very logical and scholarly about his definitions of various virtues, Tawhid, etc. Sober Sufism is characterized by people who “experience fana [and] do not subsist in that state of selfless absorption in God but find themselves returned to their senses by God. Such returnees from the experience of selflessness are thus reconstituted as renewed selves,” just like an intoxicated person sobering up.[6] For example, Junaid is quoted as saying, “The water takes on the color of the cup.” While this might seem rather confusing at first, ‘Abd al-Hakeem Carney explains it best: “When the water is understood here to refer to the Light of Divine self-disclosure, we are led to the important concept of ‘capacity,’ whereby the Divine epiphany is received by the heart of any person according to that person’s particular receptive capacity and will be ‘colored’ by that person’s nature”.[7] As one can see, such a simple phrase holds such deep meaning; it brings the reader back to a deeper understanding of God through a more thoughtful metaphor.
Difficulties[edit]
There are a few other problems when encountering Junaid’s texts. Junaid believed that Sufism was a way for the elite to reach God, not the common man. “Tasawwuf,” he says, “is to purge the heart from every wish to follow the path of common men”.[4] This further elaborates on why Junaid wrote so eloquently. Also, according to Sells, “…Junaid seems to presuppose that his hearer or reader has had the experience about which he is speaking – or, even more radically, that the hearer or reader is able to enter that experience, or some re-creation of it – at the moment of encounter with Junaid’s words”.[5] This statement makes it seem like Junaid was writing to a specific sect of the elite that he described earlier. The elite that he refers to are the elect, or “a tightly-knit group of ‘brethren’ that Junaid designates by such phrases as ‘the choice of believers’ or ‘the pure ones.’ They play significant roles in the community of believers…”.[6]As mentioned, Junaid has always been difficult to read for scholars because most of his writings have been lost to time. Junaid constantly uses precise words & language specific to try and describe God, the longing for Him, and the human condition. His ornate language immediately turns off most people, but Junaid had a reason for writing so cryptically. According to the Encyclopedia of Islam, Junaid found out that a letter he had written was opened by a stranger before it got to its destination: “doubtless by some zealot desirous of finding cause for impugning his orthodoxy; and to this ever-present danger must in part be attributed the deliberate preciosity which marks the writings of all the mystics of J̲unayd's period”.[8] This constant worry about others getting a hold of his ideas caused Junaid to become very protective of his writings.[citation needed]
See also[edit]
References[edit]
- ^ S.H. Nasr, "Iran" in History of Humanity: From the Seventh to the Sixteenth Century, edited by Sigfried J. de Laet, M. A. Al-Bakhit, International Commission for a History of the Scientific and Cultural Development of Mankind History of mankind, L. Bazin, S. M. Cissco. Published by Taylor & Francis US, 2000. p. 368.
- ^ Edward Granville Browne, "A Literary History of Persia", Published by Iranbooks, 1997. Originally published: 1902. excerpt 428:"It is noteworthy that both Bayazid and Junaid were Persians, and may very likely have imported to sufism.
- ^ Concise Encyclopedia of Islam, C. Glasse, al-Junayd (p. 211), Suhail Academy co.
- ^ a b c Ansari, Muhammad Abdul Haq. "The Doctrine of One Actor: Junaid's View of Tawhid." The Muslim World 1(1983): 33-56. Electronic.
- ^ a b c Sells, Michael A.. Early Islamic Mysticism: Sufi, Koran, Mi'raj, Poetic and Theological Writings. Mahwah, New Jersey: Paulist Press, 1996. Print.
- ^ a b Karamustafa, Ahmet T.. Sufism: The Formative Period. Edinburgh, UK: Edinburgh University Press, 2007. Print.
- ^ Carney, 'Abd al-Hakeen. "Imamate and Love: The Discourse of the Divine in Islamic Mysticism." Journal of the American Academy of Religion 3(2005): 705-730. Electronic.
- ^ Arberry, A.J. "al- ḎJ̲unayd, Abu 'l-Ḳāsim b. Muḥammad b. al-Ḏj̲unayd al-Ḵh̲azzāz al-Ḳawārīrī al-Nihāwandī." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. Augustana. 30 April 2009 <http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-djunayd-SIM_2117>
External links[edit]
- Urdu History Biography of Hazrat Junaid Baghdadi
- http://www.livingislam.org/n/jun_e.html Biography on Living Islam