Жүнейд әл-Хаззаз: Суфи ғалымы және өмір жолы

Persian Islamic mystic and Sufi saint (830–910)
Junayd taught in Baghdad throughout his lifetime and was an important figure in the development of Sufi doctrine. Like Hasan of Basra before 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".

The exact birth date of Abu l Qāsim al Junayd ibn Muḥammad ibn al Junayd al Khazzāz al Qawārīrī (Arabic: أبو القاسم الجنيد بن محمد الخزاز القواريري) is disputed and ranges from 210 to 215 AH according to Abdel Kader. His death is more certain and ranges from 296 to 298 AH (908 to 910 CE). It is believed that al Junayd was of Persian ancestry, with his ancestors originating in Nihawand in modern day Iran. Al Junayd was raised by his uncle Sirri Saqti

As to the hagiography by Attar of Nishapur, the Tazkirat al Awliya, had felt the pain of divine separation since childhood. Regardless of spiritual sorrow, he was known for his quick understanding and discipline when Sirri Saqti accepted him. According to Attar, Junayd was only seven years of age when Sirri Saqti took him along for the Hajj. In al Masjid an Nabawi, there were 400 sheikhs discussing the concept of ‘thankfulness’ whereby each expounded his own view. When Sirri Saqti told him to present his definition, Junayd said, "Thankfulness means that should not disobey God by means of the favour which he has bestowed upon you nor make of His favour a source of disobedience." The sheikhs unanimously agreed that no other words could define the term better. Sirri Saqti asked Junayd from where he could learn all this. Junayd replied, "From sitting with you."

His traditional hagiography continues by stating that Junayd went back to Baghdad and took up selling glasses. However, he spent most of the time in prayer. Hence, he retired to the porch of Sirri Saqti's house and kept himself away from worldly matters, devoting his thoughts only to God. 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." This starts with the practice of asceticism (zuhd) and continues with withdrawal from society, intensive concentration on devotion (ibadah) and remembrance (dhikr) of God, sincerity (ikhlas), and contemplation (muraqaba) respectively; contemplation produces fana. His caliph and most dear disciple was Abu Bakr Shibli. For example, Junayd 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 as: "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". Also, according to Sells, "Junayd 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 Junayd's words." This statement makes it seem like Junayd 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 Junayd designates by such phrases as 'the choice of believers' or 'the pure ones'. They play significant roles in the community of believers."