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ATLAS
INTERNATIONAL CONGRESS ON SOCIAL SCIENCES 10.
March 9-10, 2023
Konya - Turkiye
PROCEEDINGS BOOK
EDITORS
Assist. Prof. Dr. Ahmet KARDAŞLAR
Merve KIDIRYÜZ
ISBN: 978-625-367-018-4
IKSAD GLOBAL Publications - 2023©
ATLAS
10th INTERNATIONAL SOCIAL
SCIENCES CONGRESS
March 9-10, 2023
PROCEEDINGS BOOK
EDITORS:
Assist. Prof. Dr. Ahmet KARDAŞLAR
Merve KIDIRYÜZ
All rights of this book belong to
IKSAD Publishing House Authors are responsible both ethically and jurisdically
IKSAD Publications - 2023©
Issued: 22.03.2023
ISBN: 978-625-367-018-4
CONGRESS TITLE
ATLAS 10th INTERNATIONAL SOCIAL SCIENCES CONGRESS
CONGRESS ID
DATE AN
D PLACE
March 9-10, 2023/ Konya - Turkiye
ORGANIZATION
ATLAS Journal
Economic Development and Social Research Institute
ORGANIZING COMMITTEE
Prof. Dr. Natalia LATIGINA
Assoc. Prof. Dr. Osman Kubilay GÜL
Assoc. Prof. Dr. Faruk MİKE
Dr. Ahmet KARDAŞLAR
Dr. Ethem İlhan ŞAHİN
Dr. Terane NAGIYEVA
Dr. Kaldygul ADILBEKOVA
Dr. Elvan CAFEROV
Congress General Coordinator
Merve KIDIRYUZ
PARTICIPANTS COUNTRY (26 country)
Türkiye, Azerbaijan, India, Egypt, Kosova, Ukraine, Slovakia, Hungary, Albania, Vietnam,
Belarus, Indonesia, Algeria, Romania, Slovenia, Pakistan, Gambia, Nigeria, USA, Cyprus,
Morocco, Malaysia, Iraq, Russia, Saudi Arabia, Italy
Total Accepted Article: 190
Total Rejected Papers: 26
Accepted Article (Turkey): 93
Accepted Article (Other Countries):97
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Prof. Dr. Anderi JEAN
Grolium University of Romania
Prof. Dr. Salih ÖZTÜRK
Tekirdağ Namık Kemal University
Prof. Dr. Mahire HÜSEYNOVA
Azerbaijan State Pedagogy University
Assoc. Prof. Dr. Gönül SAMEDOVA
Azerbaijan State Pedagogy University
Assoc. Prof. Ruslan ABDULLAYEV
Azerbaijan National Academy of Sciences
Dr. Usman Ghani, PhD
Institute of Management Sciences Peshawar, Pakistan
Dr. Katarzyna Czech, PhD
Warsaw University of Life Sciences, Poland
SCIENCE COMMITTEE MEMBERS
Dr. Yuriy Danko, PhD
Sumy National Agrarian University, Ukraine
Dr. Olena Melnyk, PhD
Sumy National Agrarian University, Ukraine
Dr. Michal Wojtaszek, PhD
Warsaw University of Life Sciences, Poland
Dr. Maral Jamalova, PhD
Szent Istvan University, Hungary
Dr. Nicholas Imbeah, PhD
Takoradi Technical University , Ghana
Dr. Harshavardhan Reddy Kummitha, PhD
Budapest Business School, Hungary
Dr. Banu KOZ
Karamanoglu Mehmet Bey University
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ATLAS INTERNATIONAL JOURNAL ON SOCIAL SCIENCES
ISSN - 2616 - 936X
ATLAS 10th
INTERNATIONAL SOCIAL SCIENCES CONGRESS
March 9-10, 2023
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"SUFISM AND THE HOLY IMAM JUNAYD AL-BAGHDADI"
Ananda Majumdar
(0000-0003-3045-0056) - ORCID | Connecting Research and Researchers
Ananda Majumdar | University of Alberta - Academia.edu
*Harvard Graduate School of Education (Professional Education as a Child Development
Educator, Certificate in Early Education Leadership (CEEL-Series 1,2,3), online) 2017-present
*John. F. Kennedy School of Government, Harvard University, Public Leadership Credentials Courses
*Norquest College (Edmonton, AB, Canada), "LINC" (English Literacy Certificate Program) January
2023 / Early Childhood Pedagogy Certificate
*Vancouver Island University (Nanaimo Campus), British Columbia, Canada, Basic Adult Education
(Certification), 2023
The University of Alberta (Bachelor of Education after Degree Elementary, Faculty of Education,
Community Service-Learning Certificate and Certificate in International Learning, CIL) –2012-2022
Zhejiang University Global Summer Program, Inclusive Development, School of Public Affairs, August
1-15, 2022, Online
Intern, Digital Museum and Diaspora, Migration, GRFDT, New Delhi, India (April 2021-March 2022,
Online)
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Cell# 1-780-660-7686
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Tomb of the Imam of Baghdad, Abu' l-Qasim al-Junaid ibn Muhamad ibn Al-Junayd al-Khazzaz al Qawariri
Nihawandi al-Baghdadi
Mystic Mantra: Junayd of Baghdad (deccanchronicle.com)
ABSTRACT: This paper aims to discover the thinking of Abu' l-Qasim al-Junaid ibn Muhamad
ibn Al-Junayd al-Khazzaz al Qawariri Nihawandi al-Baghdadi, one of the protuberant personalities
during the early age of Sufism which has also been called tasawwuf in Arabic (Setiawan et al.,
2020). The Imam Junayd al-Baghdadi is remembered for many things, such as his teaching in
person, his messages as letters and discourses that swayed many pupils, and many writers have
cited him. His living place Baghdad was the capital of the Abbasid Caliphate (Houghton, 2018)
and the largest city in the universe, as well as the centre of the Islamic golden age. The glimpses
of Baghdad and his relations with the city have increased his importance in the history of Islamic
discourses. Baghdad was the centre of the learning atmosphere where scholars from all over the
world would come and convert to Arabic from Greek, Persian, and other languages. It was a centre
of all kinds of subjects, along with poetry and philosophy, through which the intellectual life of the
Islamic world met Hellenistic culture and philosophical thinking in the Greek way. The learning
of the time era influenced and educated Sufis of the time (Houghton, 2018) through a principle, the
Oneness of God. Therefore, the absolute oneness of God, Tawhid in Arabic, has been significant
in all religious traditions, especially Islam. The oneness of God says there is only one God who is
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more supreme and alone than anyone without separation. God, according to tawhid, is
uncompounded unity. The philosophy of tawhid transformed it into the most important principle
and the foundation of holy Islam. Sufism, on the other way, was publicly shared and based on
personal experience. Imam Junayd was a respected personality among the Sufis and taught many
things based on less asceticism for its sound. He was known for his prosperity and his kindness.
He found a way to campaign through his teaching and learn about the mysteries of holiness while
living in a society that looked grimly on any spiritual thoughts and rationales. He was trying to
overcome people from confusion during the period. The term 'tasawwuf' (Setiawan et al., 2020) is
also called Sufism, and Islamic theology has arisen in the early third century of the Islamic calendar
(Hijri). Tasawwuf was active during the holy Prophet's time when the Holy Prophet was teaching
the holism of Islam in the two sacred places, Mecca, and Medina (Setiawan et al., 2020). Holy
Prophet was teaching about morals. He said, "I was only sent to the perfect moral character"
(Setiawan et al., 2020). The ideals of Sufis through tasawwuf were to transform bad morals into
good morals. Throughout practicing Sufism(tasawwuf), communities of the universe will learn and
know the relationship between God and men and their moral alteration, soul training, and training
of spirituality and consciousness. The methodology has been conducted through documentary
analysis. The outcome of the article has provided extensive knowledge about Junayd al-Baghdadi
and his imagery way of Sufi teaching and learning. The feature question is, what are the morals of
Sober Sufism taught by the holy Imam of holy Baghdad?
KEYWORDS: Sufism, Holy Junayd Al-Baghdadi, Holy Prophet, Baghdad, the Centre of holy
Islam, Morality, Rationalism, Human Consciousness, Dignity and Respect, Sharia Law,
Traditional Sufi, Creation and Creator, Religious Views, and Dreams, Nisba, Oneness with God,
Universality, Tasawwuf, Al-Qwariri, Al-Khazzaz, Nihanwandi, Al-Naghdadi, Contribution of
Intellectuality, Marhabbah, Prophet, Shaykh, Al- Saqati, Al-Karkhi, Iblees, Discourses, Siddiqi's,
Grace and Divinity, Discourses of Faith and Dignity, Sober School of Sufism, The Civilization of
Mesopotamia, Peacock of the Poor, Master of Masters, Safa, Baqa, Orthodox of Sufism,
Continuance in the Real Self in God, God's Aspiration and Fulfillment, Sainthood for Humanity
and Betterment, Self and Others, Reality of Love and Passion, Abraham and Prophet Muhammad,
Salvation, Sacrifice, Children of Adam, Theories of Fana, Mistaq, and Tawhid, Existence of Soul,
Existence of Physical Domain, Ilahiyah, Spiritual Form of Human Existence, Physical Form of
Existence, Plotinus, Sunnah Quadsi, Annihilation of Self, Pre-form of Humanity and Inside the
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God, Primordial Condition of Followers, Physical Existence, Muwahhid, Discontinue of Existence
for Immortality, Thalib Qasid, Warid Waqif, Dakhin Qa'im, Religious Mysticism, Islamic
Mysticism.
INTRODUCTION: The term 'tasawwuf' (Setiawan et al., 2020) is Sufism, and Islamic mysticism
emerged in the third century of the Hijri1, which is the Islamic calendar. At that time, Sufis used
tasawwuf for the development of humanities and reduced the badness of society. They emphasized
the law of morality, value, rationality, honesty, and the classical concept of that narrative for
progress. Awareness was an essential term of those classical narratives by the campaigners of
tasawwuf, through which mentality and thinking can be purified and honest. Therefore, they would
say that2Human awareness is essential for the progress of life and the beyond. Al-Harits ibn al-
Muhasibi, who campaigned the term tasawwuf as the first Sufi, was born in 165 AH in Bashrah,
Iraq. Until his livelihood and breath, he campaigned for the benefits of tasawwuf for societal
development and the development of the human mind. Sufis were divided into two groups in the
last third century of Hijri. One was3Sharia law followed by Abu al-Qassim al-Junaid, and a very
traditional way of thinking followed by Yaziid al-Bustwahami and Al-Hallaj, who represented
them as the representatives of the God who had communicated the Lord of almighty (Setiawan et
al., 2020). This paper will explain the tasawwuf of the Sufi Junayd al-Baghdadi4, who was the
Imam. He was considered one of the greatest campaigners of Sufism through his simple ideas and
explanations of tasawwuf. Imam Junayd was a glass trader and lived in the centre of Bagdad. He
was an intellectual on the other side, through which he organized many discussion forums. He has
been recognized as 'Sayyid al-Thaifah' (Setiawan et al., 2020) for his intellectual contribution and
exploration of new ideas about Sufism and its progression during the period in Bagdad, as the
centre of the intellectuality and concepts globally. He teaches the world about a few concepts of
tasawwuf, such as the exploration of tasawwuf as a religious view, where he explains the
unification of the creator and the creation. He explained tasawwuf as oneness.5. Tasawwf studies
1Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Introduction. Paragraph
3rd.
2Paragraph 3rd. Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf.
Introduction.
3Paragraph 3rd. Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf.
Introduction.
4Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Introduction. Paragraph
3rd.
5Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Introduction. Paragraph
4th.
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many procedures and methodologies according to the Imam Junayd. Sufism is the core of Islam,
or the centre of Islam, but not an Islamic teaching. The core subject is much more valuable, defining
universality rather than being part of Islamic teaching (Setiawan et al., 2020). 6Abu ‘l-Qasim al-
Junayd ibn Muhamad ibn al-Junayd al-Khazzaz al-Qawariri, Nihanwandi al-Baghdadi. The Imam
of Baghdad had three nisba7for identifying his place of origin, and tribal affiliation, such as al-
Khazzaz, Niwahandi, and al-Baghdadi. He was born in the 8western part of Baghdad in the early
third century of the Hijri. His nisba is his title as Imam Hujwiri, Ibn Subki, and Ibnu Katsir awarded
Al-Qwariri. Al-Baghdadi is his place of origin, while Nihrawandi is one of the areas of the province
of Jibal, Persia, currently in Iran. Imam Junayd's ancestors were from the area of Nihrawandi.
During the third-century period, there were many revolts in religion, economy, politics etc. Imam's
father was a glassmaker, and his mother was the sister of his teacher Imam Sari-as-Saqati9. Imam
al-Junayd always followed his father's business, and he also became a glass trader like his father.
Therefore, the tile al-Qawariri10 has come from his trade affiliation throughout his profession in
his lifetime. During his childhood, he made and sold silk (Setiawan et al., 2020), through which he
received al-khazzaz, a nisba. The Imam Junayd was influenced by his uncle from childhood, Sari-
as-Saqati, a religious believer throughout the judgement of immortality and sin. He was a true
religious and a believer in the Lord almighty. As a result, his shop had not been burnt by fire which
he knew as well in advance-. He said he did not need to take care of his store if there was a fire in
the market. He had trusted that God would save his store from the fire. Other stores had been burnt
by fire except for his store. Like his uncle Sari as-Saqati, Imam Junayd also learned from Ma'ruf
al-Karkhi. 11Socrates was a famous philosopher who was the teacher of Plato and another great
philosopher who was the teacher of Aristotle. Like philosophy, there are three prominent leaders
6Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biography of Imam
Junayd Al-Baghdadi. Paragraph 1st.
7Paragraph 1st. Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf.
Biography of Imam Junayd Al-Baghdadi.
8Paragraph 1st. Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf.
Biography of Imam Junayd Al-Baghdadi.
The
9Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 2nd.
10 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 2nd.
11 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biography of Imam
Junayd Al-Baghdadi. Paragraph 3rd.
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in Sufism from 12Baghdad: Ma'ruf al-Karkhi, a teacher of Sari as-Saqati, and a teacher of the Imam
Junayd al-Baghdadi. They were similar intellectuals to the three Greek philosophers; Socrates,
Plato, and Aristotle. Sufism has been prosperous and fruitful by the incredible contribution of al-
Karkhi, al-Saqati and Imam al-Baghdadi (Setiawan et al., 2020). The Imam Junayd was influenced
by the concepts of al-Karkhi and al-Saqati on tasawwuf, especially over the concept of 13'oneness'
(Setiawan et al., 2020). The oneness of God is universal and absolute truth, according to al-
Baghdadi, al-Saqati, and al-Karkhi. 14Ma'ruf had been asked by intellectuals whether he was
motivated to worship Allah as God and how to manage a balance between hell and heaven. 15After
a while, he said everything depends on God, as God makes everything. God will therefore decide
whether remain continue as an absolute truth of universality or destroy it. God is universal, and the
Lord will save everyone from everything if they know the existence of God almighty (Setiawan et
al., 2020). Imam al-Baghdadi's concepts and ideas were like al-Karkhi and his uncle al-Saqati.
16According to Imam al-Junayd, when someone feels to attach with God for peace and purification
or to understand the truth of the universe and genuine love towards God, they feel self-change,
resulting in the adoption of similarities of a loved one. Therefore, al-Junayd said, 17"I love him. If
I love him, then I will become the eyes he uses to see, the ears he uses to hear, and the hands he
uses to hold." (Setiawan et al., 2020). Love towards Allah (Marhabbah)18 was like the Imam al-
Baghdadi and Ma'ruf al-Karkhi. The Imam al-Junayd also learned from Abu Jafar Muhammad ibn
Ali al-Qashahab19. He said that his true teacher was Ma'ruf al-Karkhi, and his real true teacher was
Abu Jafar Muhammad ibn al-Qashshab. He discovered Abu Jafar as a son of almighty Allah, who
was born and lived for Allah only. Al-Baghdadi explained a few concepts from Abu Jafar
12 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biography of Imam
Junayd Al-Baghdadi. Paragraph 3rd.
13 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
14 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
15 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
16 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
17 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
18 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 3rd
19 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 5th.
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Muhammad ibn al-Qashahab that reflected on his concepts as well. 20Al- Baghdadi said from the
point of Abu Jafar that Allah does not want to see equality between his creation of people and the
ordinary people in front of him.
LITERATURE REVIEW: The Imam Al-Baghdadi was a saint of both mysterious divineness and
devotional shaykhs 21 (Tassawuf, 2020). He was the Imam of the Thauri school of Sufi thought and
a well-known intellectual on theological learning, instructor of various laws of all principles (Usul)
and offshoots. His intellectuality was of high status and lofty concepts, and he was the top Imam
among the Sufi of affiliation. Denying him by others was difficult because of his highly intellectual
thoughts and ideas. The Imam Junayd al-Baghdadi dreamt that God was advising him to speak to
the people about the formation of Allah, who made the sources of salvation for humankind.22
(Tassawuf, 2020). After he woke up, he felt he was higher than his 23Shaykh because of his
commanding position to the discourses ordered by God. The Imam Sari radiAllahu has lowered his
thinking and24 Throughout a message that Imam Junayd did not command the discourses requested
by his followers, nor by the Imam Sari radiAllahu, and his shaykh. The Prophet commanded him
for the discourses. Therefore, Imam Junayd al-Baghdadi should follow the Prophet. The Imam was
preaching to the people and the society that "the words of the Prophet are the result of direct
presence before Allah, while truths are based on hints relating to visions."25 (Tassawuf, 2020).
Imam al-Baghdadi was preaching that correct information can be originated from the vision, not
from tips or suggestions. Therefore, it is proved that the 26The end of the Siddiqi's (Muslim Sheikh
Community) journey is the vision from where the Prophet begins his journey. 27Once, Imam al-
Baghdadi wished to see Iblees, and he stood at the mosque door. He saw an old, extremely
disgusting man approach him. He then asked who he was; he said he was the one to whom al-
Baghdadi desired to look. Therefore, he was the devil. Al-Baghdadi asked why they did not do the
Iblees lowdown before Adam. Then the devil said he never bowed before anyone except the
almighty Allah. Then a voice had said to the Imam Junayd to ask Allah if had he been a faithful
20 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Biograpghy of Imam
Junayd Al-Baghdadi. Paragraph 5th.
21 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 1st.
22 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 3rd.
23 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 3rd.
24 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 3rd.
25 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 6th.
26 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 7th.
27Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 8th.
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servant of the almighty, he would never have disobeyed him. 28Then the Iblees said that Allah al-
Baghdadi had burnt him. Therefore, it is a message that the almighty Allah protected the Imam
Junayd al-Baghdadi as his friend from the harm of the Iblees.
29One of the followers of Imam
Junayd was trying to test him over his discourses that he was campaigning to the society. The
follower wanted more from his messages. He spoke around his followers. The question was based
on al-Baghdadi's destination. Did he reach his destination or achieve his satisfaction (Tassawuf,
2020)? 30The Imam asked his follower whether they wanted a formal or a devotional answer. He
asked for both ways for understanding. 31Then Imam Junayd asked his follower if he had reached
any stage that he would not have come to test his worshiper. Which was the formal answer. 32Then
the Imam said he from now disposed him from the sainthood. Which is the spiritual answer. The
follower was extremely feared and begged his pardon for forgiveness (Tassawuf, 2020). The Imam
Junayd immediately forgave him by saying that the representatives of 33The almighty Allah is the
custodian of divinity and grace, not a bearer of the blows of their anger and irritation. The follower
then regained his sainthood. The Imam Junayd al-Baghdadi34 was recognized as the "Peacock of
the Poor" (Dehlvi, 2014), and the "Master of Masters" (Dehlvi, 2014). As a pioneer of the sober
school of Sufism,35 the Imam of Baghdad contributed the supreme spirit of spiritualities through a
higher intellectual approach and made the city of Baghdad the centre of the world for literature and
religious discussion. 36 His Sufism was based on eight principles (Dehlvi, 2014), such as
submission, liberality, sincerity, patience, separation, woollen dress, wondering, and poverty, as in
the lives of the sainthood. He was saying that a Sufi saint must be like Abraham, who found
salvation for the betterment of humanity and the fulfilment of God's aspiration. The doctrine of
fana and baqa37 (Dehlvi, 2014) was invented by Imam Junayd, which contributed to the making of
orthodox Sufism. 38Fana is the integration of the person's will that has a connection with the will
of God and has divine grace in it, while the baqa (Dehlvi, 2014) defines the continuance of the real
28 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 8th
29 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 9th.
30 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 9th.
31 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 10th.
32 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 10th.
33 Imam Abul Qasim al- Junayd Bin Muhammad Baghdadi radiAllahu anhu. Paragraph 10th.
34 Mystic Mantra: Junayd of Baghdad. Paragraph 1st.
35 Mystic Mantra: Junayd of Baghdad. Paragraph 1st.
36 Mystic Mantra: Junayd of Baghdad. Paragraph 3rd.
37 Mystic Mantra: Junayd of Baghdad. Paragraph 4th.
38 Mystic Mantra: Junayd of Baghdad. Paragraph 4th.
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self in God. The Imam was messaging his followers that the Sufi has no fear as fear is the object
of some losses of aspiration, while Sufi is the son of the time, who has no fear, hope, or future of
achieving something for self-pleasure. Sufism39 Has been reflected as a severe form of Islam, and
gradually, it has started shifting due to modernist affections and power. 40Sufism is a marginal
passage of Islam, while Islamic theology is religious, and vice versa (Atlas, 2016). 41Critically it
has been said that folklore expression of theology in every religion, along with Sufism, has dark
sides. Large quantities of drugs exemplify this pitfall of folklore mysticism often taken among
pilgrimages to religious places, along with rituals at Sufi memorials and temples (Atlas, 2016).
42As a shamanistic practice, the drug can be an image or liberating thinking of the soul's journey
(Atlas, 2016). Still, the drug can destroy its deeper spirituality as well. When mysticism occurs
among the mass, it can be corrupted. 43 Manner is (Atlas, 2016) another destructive way of
mysticism through which supernatural activities can be viewed in the name of discourses or
preaching to society. However, 44Misconduct can be viewed in every religion, and it does not also
mean that every mystical brotherhood is bad or corrupted. Islamic mysticism (Atlas, 2016) has
many beautiful examples of deeper divinity throughout its historical and contemporary features.
Still, it does not help to express Sufism enough about its friendly and open version of Islam. It has
various narratives to understand in real along with other religious views. Understanding spirituality
and universality is not that easy for everyone. Therefore, the expressions and messages of The
Imam Junayd al-Baghdadi are not common words or sentences that everyone can usually realize.
It needs patience and time the understanding such higher philosophy. 45The expression of Sufism
sometimes prefers ignoring reality and the theory. It is a fact that duplicity is associated with
contemporary religion due to the modern division between religion and mysticism (Atlas, 2016).
Sufis themselves have been condemning them for a more extended period. The Imam Junayd al-
Baghdadi was described in the third century, and his expression was rare compared to today's
world. Therefore, modernism can do anything. Therefore, it is impossible to compare the third
century with the 21st-century religion. He did never even think about today's world, perhaps. He
39 The Dark Side of Sufism. Paragraph 1st.
40The Dark Side of Sufism. Paragraph 1st.
41 The Dark Side of Sufism. The pitfalls of folk mysticism. Paragraph 1st.
42 The Dark Side of Sufism. The pitfalls of folk mysticism. Paragraph 2nd.
43 The Dark Side of Sufism. The pitfalls of folk mysticism. Paragraph 4th.
44 The Dark Side of Sufism. The pitfalls of folk mysticism. Paragraph 7th.
45 The Dark Side of Sufism. The pitfalls of folk mysticism. Paragraph 9th.
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did never even imagine Baghdad's current damages throughout modern conspiracy and violence of
the 21st century, which was the epicentre of the world intellectually in the third and fourth centuries
by him, his followers, and other intellectuals. Today Mesopotamian civilization is destroyed by
contemporary religious division and hypocrisy. Therefore, it can be critically expressed that the
darkness of Sufism can be realized when it can not match today's conspiracy about religion and its
various division in the name of violence and hype. However, Sufism never asks for or expresses
religion's extremism, nor does it think about in the context of third and fourth centuries scenarios.
Sufism in this context can not be blamed as well by comparing it with today's religious extremism.
METHODOLOGY: The paper has been assumed through subordinate sources of data.
Subordinate sources of data include academic articles, websites etc. The description of sources has
taken the method of writing the essay, reading, gathering in-depth insights on topics, exploring
ideas, summarizing, interpreting, and mainly expressing in words (documentary analysis through
qualitative approach). The article has described the Imam of Bagdad of the third century Junayd
al-Baghdadi and his discourses to the society during the time he became the pioneer of orthodox
Sufism. The paper discussed the development and spiritualities of Sufi mysticism that had
flourished in the community and people of the third century. It made Baghdad the centre of world
intellectuality and studies through innovation. This paper also discusses those saints of Sufism by
whom Imam Junayd followed and was influenced by them. He then developed a new Sufism
through their influences of them, called oneness of God and divinity. It has discussed various forms
of tasawwuf, followers of God, as well as the acceptance of Sober Sufism as an Islamic pedagogy
precisely. This paper also critically evaluated religious mysticism, therefore Sufism, in the context
of its division of historical and contemporary eras through various changes in society and among
people, and about the hypocrisy and violence of the 21st century.
DISCUSSION: Imam Junayd never wrote a book on Sufism, but he wrote many treaties based on
his devotional experiences and thoughts. He then shared with his followers. Ali Hasan Abdul Qadir,
a renowned scholar, collected his treaties and writings and then published them in Cairo, entitled
Rasail Junaid as "Treaties of Imam Junayd." 46 References to the tasawwuf study have come from
Junayd treaties and writings. 47The book Al-Luma (Setiawan et al., 2020) has been referenced by
46 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: The
Phenomenal Treaties of Imam Junayd al-Baghdadi. Paragraph 1st.
47 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: The
Phenomenal Treaties of Imam Junayd al-Baghdadi. Paragraph 2nd.
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Junayd's writings, and the treaties were written by Abu Nashr as-Sarraj at-Thusi. Books like
Kasyful Mahjub and Risalah Qusyairiiyah were written by the references of Imam Junayd by many
scholars and Imam after the demise of Imam Junayd. Many Indonesian publishers published a
translation of these books. Sufism has various thoughts, such as about the almighty Allah and
humankind. Their thought was a great distance between Allah and humankind. Later the relations
came close between Allah and helpless humanity, and obviously, it was towards the almighty.
Whatever the distance between humans and Allah was bridged by tasawwuf48. There are three main
theories of tasawwuf, called the theory of fana, which is the abolition of self; the theory of tawhid,
which is unification; and the theory of mistake, which is an agreement (Setiawan et al., 2020).
These theories are the main narratives to understand the theory of tasawwuf of Imam al-Baghdadi.
49In the chapter mistake, Imam Junayd thinks that before obtaining a human body, a human gets
their existence already by soul50. Junayd translated from the message of God that Allah said when
he took the children of Adam, he had a conversation with humankind before he created them as
human beings. The existence of human beings had no qualities or characteristics in the initial
period, whatever they have now. 51Allah, therefore, knows the existence of human beings. He saw
them when they had no form as humans, neither knew their forms in the following time on earth.
The form of human being was divine and ideas that Allah the almighty owned and controlled. It
has been said that if a human being as a servant of Allah has afforded to return to their developing
existence, then shahada.52, the doctrine declares 53The oneness (Setiawan et al., 2020) of the Lord
and the approval of Muhammad as the messenger of the Lord is no longer a statement of followers
concerning God. Still, it turns into a message of the Lord himself based on oneness by the meaning
of followers. The Imam Junayd said that. 54"There is no God, but He, and likewise do the angels
48 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: The
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Paragraph 3rd.
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Paragraph 3rd.
54 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Mistaq.
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and the men possessed the knowledge bear witness in truth and justice that there is no God but He,
the All-mighty, the All-Wise" (Setiawan et al., 2020). Sufis think Allah has taken over their entity,
and they float in a spiritual environment called ilahiyah55. The stage of floating in a spiritual
environment is the last stage of remaining a servant of God; then, they return to their origin of
humankind. After taking the form of humankind, their pre-form fitrah went through a divine
humiliation as this secondary stage, the body, which has preferred worldly matters. This secondary
form as the body of humankind in this world is the reason for their in-existence of selves towards
Allah. The Imam Junayd said that he split human beings from Allah the almighty, and then he made
them disappear from these worldly matters and this earth. After separating from worldly matters,
he connected humans with Allah through oneness. Then he returns the humans to the world from
Allah and returns their individualities from oneness. The Imam 56they explained further that the
spiritual existence is the most flawless and the shrillest of everything and very important, dominant,
and purest than the physical existence of a human as a body. The spiritualities of humankind vanish
from individualities, and making them one with Allah, also helps to disappear their physical form
as a body. It is a divine nature of the actuality and perfectionism of Allah. 57It is, therefore, the
majesty of Allah's greatness. The Imam Junayd explained two forms of 58 the existence of
individuals, which is the divine form with the existence of Allah, as a readymade existence before
forming a worldly body. The other is the temporary physical form in this world as a human body.
The Imam Junayd also explained the form that Plotinus had mentioned. It is a form before the form
in this world, which has the unadulterated gospel, where all authenticities unities with everything
(Setiawan et al., 2020). Mistaq59 Is a stage where the grace of God can attain achievement.
Humankind can return to this stage by the grace of God, whom he chooses as his followers or
servant. 60Imam Junayd flowed the Sunnah Qudsi and said that Allah said his servants keep coming
closer to him through the performance of prayer until Allah loves him. When Allah loves his
55 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Mistaq.
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follower, he hears through his ears and sees through his eyes. 61The Imam said the explanation of
Sunnah (hadith) is impossible to explain by him or anyone. Still, it can be realized when Allah
makes his servants strong through his selfless blessings. 62In these circumstances, God is the only
actor throughout his perfections, while the will of a human being is under the act of God. Through
his expression, the Imam destroys the will of individualities and prefers oneness towards God.
Imam said that happiness is not the reality that humans rely on in a materialistic world. Still,
happiness is Allah's complete form and the highest truth when he, the almighty, shines on human
beings as his followers, and thus his glory becomes perfect (Setiawan et al., 2020). Imam said that
when Allah gives his followers a gift, 63 "he lets his passion floods them." When Allah created
humans, he first entrenched himself in them and made himself one with humans. This is how
oneness was possible during Allah's creation of humans. Even when God chooses a man from this
world as his servant, he wipes out the form of individualities and gives him a consciousness of
oneness with God. Therefore, these are expressions of the Imam Junayd al-Baghdadi, which is
tasawwuf (Setiawan et al., 2020). 64The abolition of self (Fana) is a nice discussion of Sufism that
emerged in the third century and the fourth century. To understand Fana, it is necessary to read
Abu Nashr as Saraj ath Thusi, Abu Yazid al-Bustami, and the Imam Junayd al-Baghdadi of the
third century and the fourth century. It is also a fact that the period of the third and fourth centuries
should be understood based on its environment of the time when Baghdad was the world's epicentre
for intellectualities because of those renowned intellectuals and saints. Al-fana is a term that comes
from 'faniya-yafna-fana,' which is destroyed, abolition, disappearance etc. (Setiawan et al., 2020).
It is, according to many scholars, an image of immortality. 65The Imam Junayd explained fana as
a similar object to mistaq (amalgamation with God) and the abolition of self (fana). Mistaq and
fana approach differently for the achievement of tawhid 66 . Mistaq reaffirms the developing
condition of a servant, while the fana describes the methods and steps towards the primordial
61 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Mistaq.
Paragraph 8th.
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Paragraph 8th.
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Paragraph 9th.
64 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 1st.
65 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 2nd.
66 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 2nd.
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condition of the servant. This is how someone who practices tawhid will come out from his worldly
existence and from a materialistic object to become heavenly. When followers or humankind
become spiritual, they find their primary form from a secondary materialistic form. 67Imam Junayd
explained that the tawhid of a true muwahhid becomes immortal due to the immortality of the Lord
and discontinues from existence in search of immortality. God says (Setiawan et al., 2020),
68"everyone upon the earth will perish, and there will remain the Face of your Lord, Owner of
Majesty and Honor" (Setiawan et al., 2020). Therefore, tawhid is a reason for the abolition of self
for the universality with the Lord throughout oneness, which defines fana. 69The Imam Junayd
explained fana through three forms: the ethical and characteristic form, the transaction into worship
form, and the witnessing form. As an ethical form, Fana builds by the good deeds of humans as his
nature or character. Fana as a transaction into worship builds by the total surrender to God from
self-love, and the fana as a witnessing form builds by the follower's self. 70According to Imam
Junayd, fana, as an ethical form, defines the character of self as moral or ethical. To build an ethical
feature as a human character, one needs ethical and moral training continuously. 71As a transaction
to worship, Fana describes attachment to the Lord from detachment with worldly pleasure. When
followers of God obey the command of the Lord, they cease the pleasures of material objectives
and become universal. This is how communication with God will be created through the soul's
purification for eternality. Rewards are nothing but objects that create a barrier to connecting with
God. Therefore, worship of the Lord will only become a reality when followers truly obey the
command of God by ignoring material objectives. Throughout the worship, humankind will
cultivate a good moral character in them. This is how the fana is at the sound and psychological
levels (Setiawan et al., 2020). 72Fana, as a witness level, will experience the loss of awareness when
humankind obtains tawhid. They will be in front of God and lose their self-domain and
consciousness. They will become the children of Allah. It is a level when Allah truly holds his
67 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 3rd.
68 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 4th.
69 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 4th.
70 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 5th.
71 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
(Annihilation of Self). Paragraph 5th.
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servants. 73It is a level when individualities die within the physical existence of humankind. 74Imam
Junayd exemplified that when humankind disappeared from his ordinary condition, an amazing
light and a power dominated humankind or those followers for the first time. The amazing light is
the power of Allah, who knows everything, and there is nothing to know about him. It is, therefore,
impossible for humankind to know Allah as he is the beyond all. He, the Almighty, abolished the
identities of humankind and replaced them with his desires. He is the one and all who explores and
re-explores. The Imam mentioned the message of Allah for the evidence of these statements. He
said that the Prophet said, 75"Allah SWT has said: "… my servant keeps coming closer to me
through performing Nawafil (doing extra deeds besides what is obligatory) till I love him. When I
love him, I become his hearing with which he hears, his seeing with which he sees…." (Setiawan
et al., 2020). 76Unification, which is Tawhid, is another discourse of the third century of the Hijri.
Religious group like Mu'tazilah was a pioneer of tawhid throughout their powerful identity.
However, Sufis were not satisfied with Mu'tazilah's expression over tawhid. Sufism describes that
unification with God is impossible to define. 77The Imam Junayd explained that followers must
know the beginning of the prayer towards Allah Azza Wajalla (Setiawan et al., 2020) throughout
the wisdom of ma'rifat, and the base of ma'rifat is tawhid. Tawhid means the acceptance of oneness
with God, according to Imam Junayd78. The most reasonable explanation of tawhid is from 79Abu
Bakar, according to Imam Junayd. He spoke for Abu Bakar and mentioned that according to Abu
Bakar,80 "all praises to Allah who has blessed his creations with the inability to understand
everything about him, except through their inability to obtain any knowledge about him." (Setiawan
73 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Fana
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(Annihilation of Self). Paragraph 7th.
76 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Tawhid
(Unification). Paragraph 1st.
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(Unification). Paragraph 2nd.
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(Unification). Paragraph 2nd.
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et al. 2020). The expression of Imam Junayd was similar when he was saying about 81Tawhid, a
reality where all signs and trains vanish. Therefore, after hearing the Imam's concept that tawhid is
beyond the human mind's capabilities, humankind can not capture it in the limited human brain.
The Imam further mentions tawhid, a stage when humankind will attach to Allah truly for
immortality by the immortality of God. Therefore, unification or tawhid is possible by the
marginalization of eternality, which is the supreme almighty. 82The Imam Junayd explained tawhid
into four levels; Tawhid of common humankind, tawhid of religious humankind who teach religion
as a master, and the third and fourth levels of tawhid for those who have been chosen with the
education of ma'rifat. The tawhid of ordinary people83 Places in their affiliation with the oneness
of God by rejecting all kinds of dualism. However, they still hope for other powers besides God.
In this level, tawhid is rational as those ordinary people still hope for oneness with Allah. The first
level of tawhid is the fundamental objective of all Islamic believers. 84Religious teachers, at the
second tawhid level, are affiliated with Allah and reject polytheism (Setiawan et al., 2020). They
implement the command of God by the avoidance of his ban. They perform their good deeds
towards God, as well as the fulfillment of their desires. Therefore, Imam Junayd did not recognize
the second level of tawhid as true tawhid because of self-love and desires. 85According to the Imam,
the third level of tawhid is an appearance of humankind's image without any individualities directly
in front of Allah, without representing a third party. Therefore, tawhid of the third level is the true
manifestation of humankind towards God. Those who achieve the third level will lose
consciousness and seek Allah's blessing with everything he wishes (Setiawan et al., 2020). At this
level, there are no individual aspirations as it vanishes among the externalities of God. The Imam
Junayd commented on the term. 86'Dakhil Qa'im' for those who achieved the fourth level of tawhid.
The followers of the fourth level of tawhid are the highest level. According to the Imam, there are
81 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Tawhid
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(Unification). Paragraph 6th.
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(Unification). Paragraph 7th.
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(Unification). Paragraph 10th.
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three types of man; the first one is Thalib Qasid87 , who is on his way for searching God; the second
person is Warid Waqif88 , who arrives in front of Allah and surrenders through the cleanliness of
his mind. The third person is Dakhin Qa'im89 , who has entered and settled into Allah. The Imam
Junayd al-Baghdadi is one of the most essential characters in Sufism and Islam as a teacher and
interpreter of tawhid. His interpretation of tawhid is a classic novel which helped the development
of Islamic mysticism90. Along with the Imam, Sari as-Saqati, Ma'ruf al-Kharki also contributed to
developing Sufi concepts. Imam Junayd al-Baghdadi established the central concept of tawhid as
a clear idea for the next generations. He explained tawhid through two main features, such as mistaq
and fana. He established the oneness of awareness towards God, unlike two different awareness of
humankind and God. It is a clear message to humans that they are not equal to the Lord. They can
not do that. In Islam, the concepts of Junayd al-Baghdadi in terms of tawhid are the most respected
by the next generations (Setiawan et al., 2020). The concepts of tawhid by the Imam contributed
to the development of Islamic teachings through his unusual discourses on tawhid compared to
other discourses of tawhid in the modern century.
CONCLUSION: 91"He was al-Junayd b. Muhammad b. al-Junayd al-Nehawandi al-Baghdadi, al-
Khazzâr Abul Qasim," who was a Sufi and ulema followed many ulema's and scholars, including
his uncle Sari al-Saqati for the development of the concepts of tasawwuf which was finally the
central concept of tasawwuf in Sufism and Islamic mysticism. He was the Imam of the world of
his time, Shaykh of the Sufis and 'Diadem of the Knowers.' 92The Imam said, "Allah did not bring
out a single science on earth which is accessible to people except he gave me a share in its
knowledge." His Sufi path was clear and conscience. 93He mentioned that who does not memorize
the manifestations of the holy Qur'an and write the hadith is not a fit person for the presentation of
his path and an understanding of the world of religion. He also mentioned that the book and Sunnah
manifest his science. 94His principles of Sober Sufism were based on the logic that he described
87 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Tawhid
(Unification). Paragraph 11th
88 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Tawhid
(Unification). Paragraph 11th
89 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: Tawhid
(Unification). Paragraph 11th
90 Sufism as the core of Islam: A review of Imam Junayd Al-Baghdadi’s concept of Tasawwuf. Rasil Junaid: The
urgency of Imam Junayd al-Baghdadi’s teachings in Islam. Paragraph 1st.
91 Al-`arif biAllahal-Junayd al-Baghdadi (d. 298 H. in Baghdad). Paragraph 1st.
92 al-Junayd al-Baghdadi. Paragraph 2nd.
93 al-Junayd al-Baghdadi. Paragraph 2nd.
94 Junayd al-Baghdad. Works of Junayd. Paragraph 1st.
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various virtues, tawhid etc. His expression of Sober Sufism was an attachment to God selflessly.
95Even as a Baghdad market trader, he mostly spent time on prayer. He retired to the entrance of
Sirri Saqti's house and devoted himself to God. He campaigned that humankind needs to be
following naturality instead of desires which have a context of eternity, cultivation of divinity, and
proper knowledge. He was seeking the betterment of the community and becoming genuinely
faithful to God. This is how his Sufism was. He was explaining the following of the Prophet in the
matters of the Shari'a96. The feature question is, what are those morals of Sufism that the holy Imam
of holy Baghdad has taught? The moral of Sober Sufism is the concept of tasawwuf, which has
been divided into three parts according to the Imam Junayd al-Baghdadi. Mistaq, fana, and tawhid.
Each of them has different steps for the obtain of attachment with the Lord which is tawhid. The
Imam believed in the existence of humans before their creation as a human body, and it is only
possible when God graces them. God, therefore, chooses his servants through his gift of love to
show his path toward God.
To conclude, the learning of Sober Sufism is the learning of Islam. It is a practice of both Sufism
and Islam. Therefore, tasawwuf is a feature of Islamic pedagogy and a core of the religion. It is an
entity of love, passion, prayer, compassion, patience, eternity, selflessness, attachment with the
Lord, Debouchment from materiality, and betterment of humanity and community. It is, therefore,
a universal religion.
RESULT AND RECOMMENDATION: This paper explains the classical theories of religious
harmonies throughout Sufism, especially by Sober Sufism and about the Imam of the world of the
third century, Junayd al-Baghdady of Persia, whose family immigrated to Iraq, and became the
Imam of Baghdad throughout his devotion to the God entirely. Therefore, a theory of religious
liberalism comes out of the discussion of this paper which is very important in today's global
scenario. The definition of compassion, patience, and love for the community and humanity is a
critical pedagogy that can be learnt from Imam's transcripts. God cannot obtain his love and grace
because of changing scenarios from the third century to the twenty-first century. Still, compassion
and love for human beings and community development can be practiced in modern society. It is
also a passage to obtain peace from a mental disorder in the current world order. Therefore, it is a
95 Junayd al-Baghdad.Spiritual Journey. Paragraph 1st.
96 Junayd al-Baghdad.Spiritual Journey. Paragraph 1st.
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recommendation for the development of humankind the get knowledge from Sober Sufism and
become rational and equal for universal prosperity and growth.
REFERENCES:
Biographical note: al-Junayd al-Baghdadi. (2008, March 27). Damas-Original. nur.nu; Damas
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elixir786. (2020, December 16). Imam Junayd al-Baghdadi. Dar al Zahra.
https://daralzahra.org/imam-junayd-al-baghdadi
Haddad, Sh. G. F. (1999, July 7). AL-JUNAYD AL-BAGHDADI. Www.livingislam.org.
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Setiawan, C., Maulani, M., & Busro, B. (2020). Sufism as The Core of Islam: A Review of Imam
Junayd Al-Baghdadi's Concept of Tasawwuf. Teosofia: Indonesian Journal of Islamic
Mysticism,9(2), 171–192. https://doi.org/10.21580/tos.v9i2.6170
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