[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/bayazid-bastami-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki24\/bayazid-bastami-wikipedia\/","headline":"Bayazid Bastami – Wikipedia","name":"Bayazid Bastami – Wikipedia","description":"before-content-x4 From Wikipedia, the free encyclopedia after-content-x4 9th century Persian Sufi mystic For the Ibadi of the Berber tribe, see","datePublished":"2016-06-21","dateModified":"2016-06-21","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/9\/93\/A_polychrome_lacquer_mirror_case%2C_attributed_to_Muhammad_Isma%27il%2C_Persia%2C_Qajar%2C_second_half_19th_century.jpg\/220px-A_polychrome_lacquer_mirror_case%2C_attributed_to_Muhammad_Isma%27il%2C_Persia%2C_Qajar%2C_second_half_19th_century.jpg","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/9\/93\/A_polychrome_lacquer_mirror_case%2C_attributed_to_Muhammad_Isma%27il%2C_Persia%2C_Qajar%2C_second_half_19th_century.jpg\/220px-A_polychrome_lacquer_mirror_case%2C_attributed_to_Muhammad_Isma%27il%2C_Persia%2C_Qajar%2C_second_half_19th_century.jpg","height":"331","width":"220"},"url":"https:\/\/wiki.edu.vn\/en\/wiki24\/bayazid-bastami-wikipedia\/","wordCount":4587,"articleBody":"     (adsbygoogle = window.adsbygoogle || []).push({});before-content-x4From Wikipedia, the free encyclopedia       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x49th century Persian Sufi mysticFor the Ibadi of the Berber tribe, see Abu Yazid.Bayazid Bastami       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4Cover from a lacquer mirror case with multiple scenes, attributed to Mohammad Esmail Esfahani; the top scene depicts Bayazid Bastami and disciples. Created in Qajar Iran in the second half of the 19th centuryBorn804 CEDied874 CE[1]EraAbbasid,SaffaridRegionWestern AsiaSchoolSunni[2]Main interestsMysticism, PhilosophyNotable ideasSukrAb\u016b Yaz\u012bd \u1e6cayf\u016br bin \u02bf\u012as\u0101 bin Sur\u016bsh\u0101n al-Bis\u1e6d\u0101m\u012b (al-Bas\u1e6d\u0101m\u012b) (d. 261\/874\u20135 or 234\/848\u20139),[4] commonly known in the Iranian world as B\u0101yaz\u012bd Bis\u1e6d\u0101m\u012b (Persian: \u0628\u0627\u06cc\u0632\u06cc\u062f \u0628\u0633\u0637\u0627\u0645\u06cc), was a Persian[5][6][7][8]Sufi from north-central Iran.[6][9] Known to future Sufis as Sult\u0101n-ul-\u0100rif\u012bn (“King of the Gnostics”), Bis\u1e6d\u0101m\u012b is considered to be one of the expositors of the state of fan\u0101, the notion of dying in mystical union with Allah.[10] Bastami was famous for “the boldness of his expression of the mystic\u2019s complete absorption into the mysticism.”[11] Many “ecstatic utterances” (\u0634\u0637\u062d\u0627\u062a shat\u02e4\u0127\u0101t) have been attributed to Bis\u1e6d\u0101m\u012b, which lead to him being known as the “drunken” or “ecstatic” (Arabic: \u0633\u064f\u0643\u0652\u0631, sukr) school of Islamic mysticism. Such utterance may be argued as, Bis\u1e6d\u0101m\u012b died with mystical union and the deity is speaking through his tongue.[10] Bis\u1e6d\u0101m\u012b also claimed to have ascended through the seven heavens in his dream. His journey, known as the Mi’raj of Bis\u1e6d\u0101m\u012b, is clearly patterned on the Mi’raj of the Islamic prophet Muhammad.[10] Bis\u1e6d\u0101m\u012b is characterized in three different ways: a free thinking radical, a pious Sufi who is deeply concerned with following the sha’ria and engaging in “devotions beyond the obligatory,” and a pious individual who is presented as having a dream similar to the Mi’raj of Muhammed.[12] The Mi’raj of Bis\u1e6d\u0101m\u012b seems as if Bis\u1e6d\u0101m\u012b is going through a self journey; as he ascends through each heaven, Bis\u1e6d\u0101m\u012b is gaining knowledge in how he communicates with the angels (e.g. languages and gestures) and the number of angels he encounters increases.       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4His grandfather Sur\u016bsh\u0101n was born a Zoroastrian,[13] an indication that Bastami had Persian heritage, despite the fact that his transmitted sayings are in Arabic. Very little is known about the life of Bastami, whose importance lies in his biographical tradition, since he left no written works. The early biographical reports portray him as a wanderer[14] but also as the leader of teaching circles.[15] The early biographers describe him as a mystic who dismissed excessive asceticism;[16] but who was also scrupulous about ritual purity, to the point of washing his tongue before chanting God’s names.[17]  He also appreciated the work of the great jurists.[18] A measure that shows how influential his image remains in posterity is the fact that he is named in the lineage (silsila) of one of the largest Sufi brotherhoods today, the Naqshbandi order.[19]Table of ContentsBackground[edit]Influence[edit]Shrine in Chittagong, Bangladesh[edit]Gallery[edit]References[edit]Further reading[edit]External links[edit]Background[edit]The name Bastami means “from Bastam”.  Bayazid’s grandfather, Sor\u016bsh\u0101n, was a Zoroastrian who converted to Islam.[20] His grandfather had three sons, who were named: Adam, \u0130sa and Ali. All of them were ascetics. Bayazid was the son of \u0130sa.[21] Not much is known of Bayazid’s childhood, but he spent most of his time isolated in his house, and the mosque. Although he remained in isolation from the material world, he did not isolate himself from the Sufi realm. He welcomed people into his house to discuss Islam. Like his father and uncles, Bayazid led a life of asceticism and renounced all worldly pleasures in order to be one with Allah The Exalted. Ultimately, this led Bayazid to a state of “self union” which, according to many Sufi orders, is the only state a person could be in order to attain unity with God.Influence[edit]Bastami’s predecessor Dhul-Nun al-Misri (d. CE 859) was a murid “initiate” as well.[22] 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 further and emphasized the importance of religious ecstasy in Islam, referred to in his words as drunkenness (Sukr or wajd), a means of self-annihilation in the Divine Presence of the Creator. Before him, the Sufi path was mainly based on piety and obedience and he played a major role in placing the concept of divine love at the core of Sufism.When Bayazid died, he was over seventy years old. Before he died, someone asked him his age. He said: “I am four years old. For seventy years, I was veiled. I got rid of my veils only four years ago.”Bayazid died in 874 CE and is likely buried in Bistam. There is also a shrine in Kirikhan, Turkey in the name of Bayazid Bastami.[23] His corpus of writings is minimal when compared to his influence. His ascetic approach to religious studies emphasizes his sole devotion to the almighty.Shrine in Chittagong, Bangladesh[edit]  There is a Sufi shrine in Chittagong, Bangladesh, dating back to 850 AD, that is said to be Bastami’s tomb. Although this may be unlikely, given the fact that Bastami was never known to have visited Bangladesh. However, Sufism spread throughout the Middle East, parts of Asia and Northern Africa, and many Sufi teachers where influenced in the spread of Islam in Bengal. Also, one local legend says that Bastami did visit Chattagong, which might explain the belief of the locals in Chittagong. Nevertheless, Islamic scholars usually attribute the tomb to Bayazid.[24] While there is no recorded evidence of his visit to the region, Chittagong was a major port on the southern silk route connecting India, China and the Middle East, and the first Muslims to travel to China may have used the Chittagong-Burma-Sichuan trade route. Chittagong was a religious city and also a center of Sufism and Muslim merchants in the subcontinent since the 9th century, and it is possible that either Bayazid or his followers visited the port city around the middle of the 9th century.[1]Gallery[edit]Interior of Bayazid’s MosqueCarving of Bayazid’s Mosque^ a b Karim, Abdul (2012). “Bayejid Bostami”.  In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second\u00a0ed.). Asiatic Society of Bangladesh.^ ‘by the certified Mr. T’^ Silsila Naqashbandia^ The Darvishes: Or Oriental Spiritualism By John Pair Brown, p. 141^ Irwin, Robert, ed. (2010). The new Cambridge history of Islam, Volume 4 (1. publ.\u00a0ed.). Cambridge: Cambridge University Press. p.\u00a072. ISBN\u00a0978-0-521-83824-5.^ a b Walbridge, John.  “Suhrawardi and Illumination” in “The Cambridge Companion to Arabic Philosophy” edited by  Peter Adamson, Richard C. Taylor, Cambridge University Press, 2005.  pg 206.^ Shaked, Shaul (August 20, 1999). “Quests and Visionary Journeys in Sasanian Iran”.  In Assmann, Jan; Stroumsa, Guy (eds.). Transformations of the Inner Self in Ancient Religions. BRILL. p.\u00a071. ISBN\u00a0978-90-04-11356-5. Still earlier, in the short sayings of another great Muslim mystic of Persian origin, Ab\u016b Yaz\u012bd al-Bist\u0101m\u012b, written down from oral transmission, we have several examples of a similar schematic movement of life.^ Yazaki, Saeko (December 8, 2014). “Morality in Early Sufi Literature”.  In Ridgeon, Lloyd (ed.). The Cambridge Companion to Sufism. Cambridge University Press. p.\u00a077. ISBN\u00a0978-1107679504. Rejection of this world is also manifest in a saying by the famous Persian Sufi Ab\u016b Yaz\u012bd al-Bist\u0101m\u012b (d. c. 261\/875): “This world is nothing; how can one renounce it?”^ Mojaddedi, Jawid, \u201cal-Bis\u1e6d\u0101m\u012b, Ab\u016b Yaz\u012bd (B\u0101yaz\u012bd)\u201d, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Kr\u00e4mer, Denis Matringe, John Nawas, Everett Rowson.^ a b c Hermansen, Marcia K. “Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Writings by Sells Michael.(The Classics of Western Spirituality Series) 398 pages, appendix, notes, bibliography, index. Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN\u00a00-8091-3619-8.” Review of Middle East Studies 31.2 (1997): 172-173. (p.212)^ Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya\u2019 (Memorial of the Saints) (Ames: Omphaloskepsis, 2000), p. 119^ Hermansen, Marcia K. “Early Islamic Mysticism: Sufi, Quran, Miraj, Poetic, and Theological Writings by Sells Michael.(The Classics of Western Spirituality Series) 398 pages, appendix, notes, bibliography, index. Mahwah, NJ: Paulist Press, 1996. $24.95 (Paper) ISBN\u00a00-8091-3619-8.” Review of Middle East Studies 31.2 (1997): 172-173. (p.213)^ B\u00f6wering, Gerhard. “BES\u1e6c\u0100M\u012a, B\u0100YAZ\u012aD”. iranicaonline.org. Encyclopaedia Iranica. Retrieved 2 April 2017.^ Ab\u016b Nu\u02bfaym \u02bfAl\u012b b. Sahl I\u1e63fah\u0101n\u012b, \u1e24ilyat al-awliy\u0101\u02be, 10 vols., Cairo 1932\u20138, 10:33^ Al-I\u1e63fah\u0101n\u012b, 10:34^ Al-I\u1e63fah\u0101n\u012b, 10: 36\u20137^ Al-I\u1e63fah\u0101n\u012b, 10:35^ Al-I\u1e63fah\u0101n\u012b, 10: 36^ Mojaddedi, \u201cal-Bis\u1e6d\u0101m\u012b, Ab\u016b Yaz\u012bd (B\u0101yaz\u012bd)\u201d, Encyclopaedia of Islam, THREE^ al-Qushayri, Abu ‘l-Qasim (2007).  Alexander D. Knysh; Muhammad Eissa (eds.). Al-Qushayri’s Epistle on Sufism\u00a0: Al-Risala al-qushayriyya fi ‘ilm al-tasawwuf. Alexander D. Knysh (trans.) (1st\u00a0ed.). Reading, UK: Garnet Pub. p.\u00a032. ISBN\u00a0978-1859641866.^ \u00d6ng\u00fct, \u00d6mer (2018). Sadat-\u0131 Kiram. \u0130stanbul: Hakikat. p.\u00a0125.^ al-Qifti, Tarikh al-Hukama’ [Leipzig, 1903], 185; al-Shibi, op. cit., 360^ Adamec, Ludwig W. (2017). Historical Dictionary of Islam. Rowman & Littlefield. p.\u00a080. ISBN\u00a09781442277243.^ “Bangladesh: A pivot of the south-eastern Silk Road?”. New Age. Dhaka. Archived from the original on 26 December 2013.References[edit]Arthur John Arberry, Bistamiana, BSOAS 25\/1 (1962) 28\u201337\u02bfAbd al-Ra\u1e25m\u0101n al-Badaw\u012b, Sha\u1e6da\u1e25\u0101t al-\u1e62\u016bfiyya, Cairo 1949Carl W. Ernst, Words of ecstasy in Sufism, Albany 1985Carl W. Ernst, The man without attributes. Ibn \u02bfArab\u012b’s interpretation of al-Bis\u1e6d\u0101m\u012b, Journal of the Muhyiddin Ibn \u02bfArabi Society, 13 (1993), 1\u201318\u02bfAbd al-Raf\u012b\u02bf \u1e24aq\u012bqat, Sul\u1e6d\u0101n al-\u02bf\u0100rif\u012bn B\u0101yaz\u012bd Bas\u1e6d\u0101m\u012b, Tehran 1361sh\/1982Max Horten, Indische Str\u00f6mungen in der islamischen Mystik, 2 vols., Heidelberg 1927\u20138\u02bfAl\u012b al-Hujw\u012br\u012b, Kashf al-ma\u1e25j\u016bb, ed. V. A. Zhukovski\u012d, Leningrad 1926 repr. Tehran 1957Ab\u016b Nu\u02bfaym \u02bfAl\u012b b. Sahl I\u1e63fah\u0101n\u012b, \u1e24ilyat al-awliy\u0101\u02be, 10 vols., Cairo 1932\u20138\u02bfAbd al-Ra\u1e25m\u0101n J\u0101m\u012b, Nafa\u1e25\u0101t al-uns, ed. Ma\u1e25m\u016bd \u02bf\u0100bid\u012b, Tehran 1370sh\/1991Mahmud Khatami, Zaehner-Arberry controversy on Abu Yazid the Sufi. A historical review, Transcendent Philosophy 7 (2006), 203\u201326Abdelwahab Meddeb (trans.), Les dits de Bistami, Paris 1989Jawid Ahmad Mojaddedi, The biographical tradition in Sufism. The \u1e6cabaq\u0101t genre from al-Sulam\u012b to J\u0101m\u012b, Richmond, Surrey 2001Jawid Ahmad Mojaddedi, Getting drunk with Ab\u016b Yaz\u012bd or staying sober with Junayd. The creation of a popular typology of Sufism, BSOAS 66\/1 (2003), 1\u201313Reynold A. Nicholson, An early Arabic version of the Mi\u02bfr\u0101j of Ab\u016b Yaz\u012bd al-Bis\u1e6d\u0101m\u012b, Islamica 2 (1926), 402\u201315Jav\u0101d N\u016brbakhsh, B\u0101yaz\u012bd, Tehran 1373sh\/1994Hellmut Ritter, Die Ausspr\u00fcche des B\u0101yez\u012bd Bis\u1e6d\u0101m\u012b, in Fritz Meier (ed.), West\u00f6stliche Abhandlungen (Wiesbaden 1954), 231\u201343Jal\u0101l al-D\u012bn R\u016bm\u012b, F\u012bhi m\u0101 f\u012bhi, ed. Bad\u012b\u02bf al-Zam\u0101n Fur\u016bz\u0101nfar, Tehran 1957Jal\u0101l al-D\u012bn R\u016bm\u012b, Mathnaw\u012b, ed. Reynold A. Nicholson, 8 vols., London 1925\u201340R\u016bzbih\u0101n Baql\u012b, Shar\u1e25-i sha\u1e6d\u1e25iyy\u0101t, ed. Henri Corbin, Tehran 1966al-Sarr\u0101j, Kit\u0101b al-luma\u02bf f\u012b l-ta\u1e63awwuf, ed. Reynold Alleyne Nicholson, Leiden and London 1914August Tholuck, Ssufismus sive Theosophia Persarum pantheistica, Berlin 1821Robert C. Zaehner, Ab\u016b Yaz\u012bd of Bis\u1e6d\u0101m. A turning point in Islamic mysticism, Indo-Iranian Journal 1 (1957), 286\u2013301Robert C. Zaehner, Hindu and Muslim mysticism, London 1960.Further reading[edit]Keeler, Annabel (2020). “Ab\u016b Yaz\u012bd al-Bis\u1e6d\u0101m\u012b and Discussions about Intoxicated Sufism”.  In Ridgeon, Lloyd (ed.). Routledge Handbook on Sufism (1st\u00a0ed.). Routledge. ISBN\u00a09781138040120.External links[edit]       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4"},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/bayazid-bastami-wikipedia\/#breadcrumbitem","name":"Bayazid Bastami – Wikipedia"}}]}]