آرامگاه شیخ سری سقطی رحمة الله علیه
IRQ-0101
معرفی
آرامگاه شیخ ابوالحسن سری بن مغلس سقطی، رحمت خدا بر او باد، در قبرستان شونیزیه در بخش کرخ بغداد قرار دارد. خطیب بغدادی در تاریخ بغداد، جلد ۱۰، در شرححالی که از صفحه ۲۶۰ آغاز میشود، نوشته است که سری در شونیزیه دفن شد، قبرش آشکار و شناختهشده بود و آرامگاه خواهرزاده و شاگردش جنید در کنار آن قرار داشت. بنابراین این مکان آرامگاه اصلی و شناختهشده او و مدخل عمده زندگینامهای اوست.
سری به جهان کار و دانش در بغداد عباسی تعلق داشت. لقب سقطی با تجارت انواع کالاهای بازاری و اجناس متفرقه ارتباط دارد. تاریخ بغداد ثبت میکند که او از هشیم بن بشیر، ابوبکر بن عیاش، علی بن غراب، یحیی بن یمان و یزید بن هارون روایت کرد و جنید بن محمد، ابوالحسین نوری و دیگران از او نقل نمودند. در زندگی او درآمد حلال، نقل حدیث، عبادت و تربیت معنوی در کنار هم قرار گرفتند.
کتابهای کلاسیک تحول معنوی تعیینکننده او را به معروف کرخی، رحمت خدا بر او باد، پیوند میدهند. وفیات الاعیان، جلد ۲، صفحه ۳۵۷، نقل میکند که معروف یتیمی را به دکان سری آورد و خواست برای او لباس تهیه کند. هنگامی که سری کودک را پوشاند، معروف دعا کرد خدا دنیا را در دل او ناخوشایند سازد و وی را از حالت پیشین رها کند. سری بعدها میگفت هر خیر معنوی که دارد از برکت معروف است. صفة الصفوة، جلد ۱، در شرححالی که از صفحه ۴۹۵ آغاز میشود، صورت نزدیک دیگری را حفظ کرده است: ظرف دختری شکست، سری از دکانش جایگزینی به او داد و معروف برای دلکندن او از دنیا دعا کرد. هر دو گزارش یک معنای مرکزی دارند: خدمت به فردی آسیبپذیر زمینه تحول روحی او شد.
وفیات الاعیان، جلد ۲، صفحه ۳۵۷، و تاریخ بغداد یکی از نیرومندترین نمونههای محاسبه نفس او را ثبت کردهاند. هنگامی که آتشی در بغداد رخ داد، مردی خبر داد که دکان سری سالم مانده است. او گفت: خدا را شکر، اما بعدها گفت سی سال برای همین پاسخ استغفار کرده است، زیرا در آن لحظه از نجات خود شاد شد در حالی که دیگران زیان دیده بودند. این گزارش تعلیم ترک سپاسگزاری از خدا نیست، بلکه بازبینی سختگیرانه خودخواهی و وجدان اجتماعی است.
صفة الصفوة، جلد ۱، صفحه ۴۹۵ و صفحات پس از آن، واقعهای تجاری نقل میکند که امانت او را در بازار آشکار ساخت. سری مقدار زیادی بادام را به شصت دینار خرید و تنها سه دینار سود در دفترش نوشت. سپس قیمت بازار به نود دینار رسید و دلال خواست آنها را با قیمت جدید بخرد. سری فقط شصتوسه دینار میخواست، زیرا خود را به سود پیشین ملتزم کرده بود، و دلال نیز حاضر نبود کمتر از نود بپردازد، چون عهد کرده بود مسلمانی را زیان نرساند. معامله انجام نشد. این گزارش وفاداری به وجدان را حتی در برابر سود بیشتر و مباح نشان میدهد.
تعلیم او تجربه معنوی را با وحی و حکم شرعی مهار میکرد. از او نقل شده است که هرکس مدعی دانشی باطنی شود که حکم ظاهری را نقض کند، خطاکار است؛ و عمل اندک بر سنت از عمل بسیار بر بدعت بهتر است. حلیة الاولیاء، جلد ۱۰، صفحات ۱۱۶–۱۲۵، اهتمام او به درآمد حلال، رهایی از منت مردم، مراقبت از ریا و خودداری از تبدیل دین به وسیله معاش را حفظ کرده است. هنگامی که داروی سرفه بدون تعیین قیمت برایش فرستادند، پیام داد که پنجاه سال به مردم آموخته است از دین خود نخورند و اکنون خود چنین نخواهد کرد.
نقش او به عنوان دایی مادری و مهمترین استاد جنید بغدادی دامنه تاریخی گستردهای یافت. حلیة الاولیاء، جلد ۱۰، صفحات ۱۱۶–۱۲۵، نقل میکند که او از جنید نوجوان معنای شکر را پرسید. جنید پاسخ داد که با نعمتهای خدا نافرمانی او نشود، و سری این پاسخ را پایه واجب شکر دانست. او با پرسش، هشدار و نمونه شخصی به جنید آموخت دقت در سخن را با اخلاص، عبادت و مسئولیت پیوند دهد.
انتقال خانوادگی به جنید محدود نبود. حلیة الاولیاء، جلد ۱۰، صفحه ۳۰۵، سخنانی را از ابراهیم بن سری به نقل از پدرش ثبت کرده است. این گزارش ابراهیم را به عنوان پسری معرفی میکند که اندرزهای سری را منتقل کرد؛ از جمله هشدار درباره کسی که صبح و شام در پی سود میرود، اما جان خود را سودمند نمیسازد. بدین ترتیب تعلیم اخلاقی او هم از راه خانواده و هم از طریق شاگردان معنوی گسترش یافت.
کتابها گزارشهای عبادی سختگیرانهای درباره مجاهده شخصی او نیز حفظ کردهاند. تاریخ بغداد و وفیات الاعیان روایت میکنند که شبی پاهایش را در محراب دراز کرد و سرزنشی شنید که آیا بندگان در برابر پادشاهان چنین مینشینند؛ سپس تصمیم گرفت آن را تکرار نکند. از جنید نقل شده است که در عمر طولانی سری، جز هنگام بیماری مرگ، او را درازکش ندیدند. اینها گزارشهای زاهدانه کلاسیکاند و ارزششان در نشان دادن مراقبت و ادب شدید او در حافظه کهن است.
صفة الصفوة، جلد ۱، صفحه ۴۹۵ و صفحات پس از آن، گزارشی مناقبی درباره زنی از همسایگانش ثبت کرده است که مأموری پسرش را گرفته بود. زن از سری یاری خواست. او به نماز ایستاد و پیش از رفتن زن، خبر آزادی پسر رسید. راوی برآورده شدن حاجت را با امانت سری در تجارت پیوند میدهد. این واقعه در اینجا به عنوان روایت مناقبیِ منتقلشده در کتاب ارائه میشود و تصور نسلهای بعد از پیوند دعا، عدالت و یاری همسایه پریشان را حفظ میکند.
در بیماری پایانی، جنید به دیدارش آمد و نصیحت خواست. تاریخ بغداد و حلیة الاولیاء آخرین سفارش او را ثبت کردهاند: با بدکاران همنشین نشو و حتی همنشینی نیکان تو را از خدا غافل نکند. خطیب بغدادی تاریخی دقیق میدهد: سری روز سهشنبه، پس از اذان صبح، در ششم رمضان سال ۲۵۳ هجری در بغداد درگذشت و پس از نماز عصر در شونیزیه دفن شد. همان شرححال قبر او را آشکار و معروف و قبر جنید را در کنار آن معرفی میکند.
نزدیکی آرامگاه سری، شاگرد معروف، و جنید، شاگرد سری، انتقال تصوف نخستین بغداد را در جغرافیای دینی شهر آشکار میسازد. گزارشهای میراث عراق همچنان قبرستان شونیزیه و زیارتگاههای آن را معرفی کرده و فشار خیابانها، راهآهن و دگرگونی شهری را ثبت میکنند. زندگی سری برای زائر خدمت به یتیم، امانت در تجارت، همدردی در مصیبت عمومی، عبادت منضبط و آموزش مسئولانه را گرد هم میآورد. برای پژوهشگر، این آرامگاه پایگاهی مهم برای مطالعه حدیث، بازار، زهد و شبکههای استاد و شاگرد در بغداد عباسی است.
FatherSide: مغلس
Children: ابراهیم بن سری
Journey: تجارت و نقل حدیث در بازار بغداد، صحبت معروف کرخی، تربیت جنید بغدادی، وفات در بغداد و دفن در شونیزیه
Books: تاریخ بغداد، حلیة الاولیاء وطبقات الاصفیاء، وفیات الاعیان، صفة الصفوة، طبقات الصوفیه
اهمیت تاریخی / دینی
نخستین اهمیت تاریخی سری سقطی در شکلگیری مکتب منضبط تصوف بغداد است. صحبت او با معروف کرخی، تربیت جنید بغدادی و سخنانی که پسرش ابراهیم نقل کرده، او را در مرکز انتقال معنوی و خانوادگی قرار میدهد.
زندگی بازاری او به تعلیمش عمق اجتماعی ویژهای میبخشد. گزارش یتیم و ظرف شکسته، محاسبه نفس پس از آتشسوزی بغداد، معامله بادام و خودداری از زندگی با دین نشان میدهد که تربیت معنوی نخستین با تجارت، رنج عمومی، منت مردم، وجدان و حقوق دیگران ارتباط داشت.
کتابها مطالب عبادی و مناقبی نیز حفظ کردهاند: مراقبت سختگیرانه شخصی، دعای مربوط به آزادی پسر همسایه و آخرین سفارش به جنید. ذکر نام کتاب، جلد و صفحه به خواننده امکان میدهد اینها را به عنوان گزارشهای کلاسیک منقول بشناسد و از واقعیتهای دقیق وفات و دفن جدا کند.
گزارش تفصیلی تاریخ بغداد درباره وفات او در رمضان سال ۲۵۳ هجری و دفن در شونیزیه، پایه تاریخی نیرومندی برای آرامگاه فراهم میکند. نزدیکی قبر جنید، قبرستان را به سندی مادی از زنجیره معروف، سری و جنید و بخشی مهم از میراث دینی، علمی و شهری بغداد تبدیل میکند.
منابع
تاريخ بغداد
أحمد بن علي الخطيب البغدادي
ج 10، الترجمة تبدأ ص 260: الشيوخ والرواة، الأخلاق
Page/Volume: ج 10، الترجمة تبدأ ص 260: الشيوخ والرواة، الأخلاق والعبادة، الوصية الأخيرة، الوفاة في 6 رمضان 253هـ، والدفن في الشونيزية وقبر الجنيد بجانبه | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
حلية الأولياء وطبقات الأصفياء
أبو نعيم الأصبهاني
ج 10، ص 116–125 و305: ترجمته وأقواله وورعه وتعليم
Page/Volume: ج 10، ص 116–125 و305: ترجمته وأقواله وورعه وتعليم الجنيد ووصيته الأخيرة؛ رواية ابنه إبراهيم بن السري عن أبيه | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
وفيات الأعيان وأنباء أبناء الزمان
أحمد بن محمد ابن خلكان
ج 2، ص 357–358: تلمذته لمعروف، قصة اليتيم، محاسبة
Page/Volume: ج 2، ص 357–358: تلمذته لمعروف، قصة اليتيم، محاسبة النفس بعد حريق بغداد، وأخبار العبادة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
صفة الصفوة
عبد الرحمن بن علي ابن الجوزي
ج 1، الترجمة تبدأ ص 495: الإناء المكسور، الدعاء لإ
Page/Volume: ج 1، الترجمة تبدأ ص 495: الإناء المكسور، الدعاء لإطلاق ابن الجارة، وأمانته في تجارة اللوز | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
طبقات الصوفية
أبو عبد الرحمن السلمي
ترجمة السري السقطي، ص 48 في بعض الطبعات؛ يختلف الت
Page/Volume: ترجمة السري السقطي، ص 48 في بعض الطبعات؛ يختلف الترقيم باختلاف الطبعة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
الرسالة القشيرية
عبد الكريم بن هوازن القشيري
ترجمة السري وأخبار معروف الكرخي وتعاليمه؛ يختلف ال
Page/Volume: ترجمة السري وأخبار معروف الكرخي وتعاليمه؛ يختلف الترقيم باختلاف الطبعة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
البداية والنهاية
إسماعيل بن عمر ابن كثير
حوادث سنة 253هـ: مرضه ووصيته ووفاته؛ يختلف ترقيم ا
Page/Volume: حوادث سنة 253هـ: مرضه ووصيته ووفاته؛ يختلف ترقيم الصفحات باختلاف الطبعة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
lib.eshia.ir
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
www.islamweb.net
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
www.islamweb.net
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
www.islamweb.net
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
ftp.shamela.ws
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
shamela.ws
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
shamela.ws
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
www.islamweb.net
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.
magazine.imn.iq
Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing principal-burial, Ma'ruf–Sari–Junayd teaching-line, orphan-service, ethical-teaching and Baghdad-heritage material was preserved and expanded with named book evidence. Tarikh Baghdad, vol. 10, biographical entry beginning p. 260, supports Sari's hadith teachers and transmitters, commercial and ascetic ethics, final counsel, precise death after dawn on 6 Ramadan 253 AH, burial after the afternoon prayer in Al-Shuniziyya, the visible known grave, and Junayd's grave beside it. Hilyat al-Awliya, vol. 10, pp. 116–125, supports his sayings, lawful-earning ethics, training of Junayd and final counsel; vol. 10, p. 305, preserves reports transmitted by his son Ibrahim ibn Sari. Wafayat al-A'yan, vol. 2, pp. 357–358, supports his discipleship to Ma'ruf, the orphan-clothing account, the Baghdad-fire self-accounting report and devotional material. Sifat al-Safwa, vol. 1, biography beginning p. 495, supports the broken-vessel form of Ma'ruf's prayer, the almond-trade account and the manaqib report concerning the neighbor's detained son. Devotional and manaqib reports are explicitly identified as book-transmitted reports and are not converted into independently proven modern facts. No unsupported spouse, additional child, lineage, construction date or person code was added.