عارف ایرانی بـای زیـد بسطامی ؛ از اَوج تــا عُـــــروُج = Iranian Mystic :  BAYZID.E.BASTAMI : From the peak to the ascension
Subtitle: BESṬĀMĪ, BĀYAZĪD
Publisher: Thoureh Publication
Published: Nov.2017
Place of publication: IRAN.TEHRAN.
Language: per
Format: Paperback
Number of pages: 214
Description: Added Biography of Bayzyd Bastami in English.
Table of contents: title: BESṬĀMĪ (Basṭāmī), BĀYAZĪD (Abū Yazīd Ṭayfūr b. ʿĪsā b. Sorūšān; d. 234/848 or 261/875), early Muslim mystic of Iran. A descendant of a Zoroastrian family converted to Islam during the life of his grandfather Sorūšān, Bāyazīd spent most of his active life in his native town of Besṭām (Basṭām) in the province of Qūmes, except for short periods when the hostility of the ʿolamāʾ drove him into exile. Historical evidence for his life is sparse. He was born in the quarter of Besṭām known as Moʾbedān but moved to an Arab quarter called Wāfedān, which was later named Būyadān in his honor (Sahlajī, p. 47). He studied Hanafite law and made at least one pilgrimage to Mecca. It appears that he spent much of his life as a recluse, in his home, the mosque, and an isolated cell (ṣawmaʿa) in Besṭām, yet he is also known to have held teaching sessions and received visitors who wished to discuss Sufi topics.; title: Two divergent dates for Bāyazīd’s death are given in the sources. The later one, 261/875, recorded by Solamī and many later sources, is based on a family esnād (chain of authority) that is commonly accepted by scholars as accurate. Nevertheless Sahlajī (p. 63) mentions 234/848, as does Abū ʿAbd-al-Raḥmān Solamī (d. 412/1021; p. 60), on the authority of Ḥosayn b. Yaḥyā Šāfeʿī, a transmitter of Jaʿfar Ḵoldī (d. 348/959). There is also considerable circumstantial evidence for the earlier date: 1. Bāyazīd is said to have met Šaqīq Balḵī (d. 194/810) in his youth, received him in the company of Abū Torāb Naḵšabī (d. 245/859), and corresponded with him by messenger (Sahlajī, pp. 91, 95; Sebṭ b. al-¬Jawzī, p. 163; ʿAṭṭār, I, p. 147). 2. Bāyazīd responded to an emissary of Ḏu’l-Nūn Meṣrī (d. 245/860; Qošayrī, p. 38; Hojvīrī, pp. 322, 331-32; Sahlajī, pp. 65, 73, 117, 131; ʿAṭṭār, I, p. 156), gave expert advice by corre-spondence to Yaḥyā b. Moʿāḏ Rāzī (d. 258/872; Sahlajī, p. 136; Eṣfahānī, X, p. 40; ʿAṭṭār, I, pp. 143-44), and was visited by Aḥmad b. Ḵeżrūya Balḵī (d. 240/854) on his pilgrimage. 3. “Satanba” or “Estanba” (i.e., Abū Esḥāq Ebrāhīm Heravī), said to have been a disciple of Ebrāhīm b. Adham (d. 160/776), transmitted some of Bāyazīd’s sayings (Eṣfahānī, X, pp. 43-44; Sahlajī, p. 56). 4. There is no record that Bāyazīd ever met Jonayd (d. 298/910), the principal interpreter of his sayings, though he was on familiar terms with Jonayd’s uncle and teacher, Sarī Saqaṭī (d. 251/865; Sahlajī, p. 81).; title: Many visitors, including Abū Naṣr Sarrāj (d. 378/988), Abū Saʿīd b. Abi’l-Ḵayr (q.v.), ʿAlī b. ʿOṯmān Hojvīrī, Nāṣer-e Ḵosrow, and Yāqūt, were attracted to Bāyazīd’s tomb at Besṭām. The Il-khanid Öljeitü (Ūljāytū) Moḥammad Ḵodābanda erected a dome over it in 713/1313.; title: Bāyazīd wrote nothing, but about five hundred of his sayings were collected and handed down through two major lines of transmission. One group of his sayings is supported by the family esnād, beginning with Bāyazīd’s nephew, disciple, and attendant, Abū Mūsa ʿĪsā b. Ādam, on whose authority and that of his two sons, “ʿOmayy” (i.e.. Abū ʿEmrān Mūsā b. ʿĪsā) and “Bāyazīd the lesser” or “the second” (i.e., Abū Yazīd Ṭayfūr b. ʿĪsā) Jonayd is expressly stated to have translated the bulk of Bāyazīd’s sayings from Persian into Arabic (cf. Sahlajī, pp. 108, 109, 122-23). The other was handed down through the circle of those who visited Bāyazīd: Abū Esḥāq Ebrāhīm Heravī, Aḥmad b. Ḵeżrūya, and especially ʿAbd-al-Raḥīm b. Yaḥyā Dabīlī’s disciple Abū Mūsā Dabīlī, whom Bāyazīd sent to propagate Sufism in his native Armenia (Samʿānī, ed. Yamānī, V, p. 313; Sahlajī, pp. 54-55). Substantial por¬tions of Bāyazīd’s sayings are preserved in five principal sources: Ketāb al-lomaʿ by Sarrāj, which includes ex¬tracts from Jonayd’s commentary on Bāyazīd’s utterances; the corpus of Solamī’s works (see Sezgin, GAS I, pp. 671-74), through which they are scattered; Ketāb al-nūr men kalemāt Abī Ṭayfūr by Abu’l-Fażl Moḥammad b. ʿAlī Sahlajī (389-476/998-1084), the most circum¬stantial source on Bāyazīd’s life and teaching, drawing heavily on Moḥammad b. ʿAlī Dāstānī (d. 417/1026) and on the biographer of Ḥallāj, Ebn Bābūya Šīrāzī (d. 442/1050; whether or not Sahlajī also relied on the lost Manāqeb-e Bāyazīd Besṭāmī, a Persian hagiograph¬ical work ascribed by Ḥājī Ḵalīfa to a certain Yūsof b. Moḥammad, remains obscure; Kašf at-ẓonūn II, p. 1841; cf. Sahlajī, pp. 44, 78, 141); Šarḥ-e šaṭḥīyāt by Rūzbehān Baqlī Šīrāzī (d. 606/1209), in which samples of Bāyazīd’s ecstatic utterances are gathered and inter¬preted and the chapter on Bāyazīd in Taḏkerat al-awlīāʾ, I, p. 134-79) by Shaikh Farīd-al-Dīn ʿAṭṭār (d. 626/1229), which includes much anecdotal material. A highly embellished version of Bāyazīd’s meʿrāj (ascen¬sion) is found in Resālat al-qaṣd elaʾllāh, said to have been compiled in 395/1005 by a certain Abu’l-Qāsem and erroneously attributed to Jonayd (Nicholson, pp. 402-15).