Sufi Categories of Abū Abdurrahmān al-Sulamī in Tabaqāt al-Sūfiyya: The Consequence of the Region-City Distribution and the Point to Sufi Schools

Soner Eraslan

Makale detayları

Sufi Categories of Abū Abdurrahmān al-Sulamī in Tabaqāt al-Sūfiyya: The Consequence of the Region-City Distribution and the Point to Sufi Schools

Yazarlar:

Soner Eraslan

Yayıncı:

Hitit University

Ana Başlıklar:

Tasavvuf

Dergi:

Hitit İlahiyat Dergisi Vol.22 Issue 2, pp.549-568

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304116

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 There are one hundred and five Sufis in the Tabaqāt al-Sūfiyya, which was organized as five classifications by Abū Abdurrahmān al-Sulamī d. 4121021. The period they lived in corresponds to the years 161-378 Hijri. In this article, the regional and city distributions of the classifications of the Sufis in Tabaqāt are discussed in the form of tables. The ratios in the tables showing the region and city distributions of each classification are presented in percentiles. While creating the tables pointing to the regions, Sulamīs statement was taken as a basis. Therefore, Iran, Iraq, Syria, Hejaz, Egypt and Khorasan regions were determined as the top headings. The Khorasan province in Iran was separated from Afghanistan and the Khorasan regions extending to the east of Afghanistan in an attempt to partially eliminate any potential confusion. Thus, a possible confusion has been tried to be relatively eliminated. According to the data obtained from the classifications, the Sufi population in the Hijaz, Maghrib and Egypt regions remained at low levels. It has been observed that this situation is at a higher level in other regions. It is seen that especially Iraq, Khorasan and Iran regions are richer in terms of Sufi population. When this situation is evaluated on the basis of cities, it is understood that there are more Sufis in Baghdad and Nishapur than in other cities. However, when the temporal process of the classifications is taken into account and the tables in question are evaluated as a whole, it is observed that Iran region in general and Nishapur city in particular come to the forefront towards the last classifications due to various reasons. Another inference to be obtained from the data reflected in the tables is that the Sufis, who were mostly located in the central cities in the first classifications, also spread to relatively small villages and towns in the process. Thus, it turns out that Sufism has gained a place in different segments of society over time. Another issue that is wanted to be emphasized in the article is the sufism schools pointed out by the narrations transmitted by Sulamī from various Sufis. Today, Sufi schools names such as Basra, Baghdad, and Egypt have become widespread in studies compiled in the form of Sufi history, introduction to Sufism and Sufi handbooks. For instance, the school of Basra, one of the Sufi schools, is characterized on the one hand by Hasan al-Basrīs d. 110728 understanding of fear and sorrow and on the other by Rābiat al-Adawiyyas d. 185801 attitude of divine love. This situation brings with it some problems in dealing with Sufi schools over regions. As a matter of fact, different understandings of Sufism in the same regions can be ignored with this classification. Three different narrations, which indicate different understandings of Sufism in the region, person and in the same city, conveyed by Sulamī, can bring a new perspective to the phenomenon of Sufi schools, which are common today. Therefore, it may come to the fore to re-examine the phenomenon of Sufi schools, which has continued until today, in line with the new questions and findings that will arise from the tables presented in the article.

 There are one hundred and five Sufis in the Tabaqāt al-Sūfiyya, which was organized as five classifications by Abū Abdurrahmān al-Sulamī d. 4121021. The period they lived in corresponds to the years 161-378 Hijri. In this article, the regional and city distributions of the classifications of the Sufis in Tabaqāt are discussed in the form of tables. The ratios in the tables showing the region and city distributions of each classification are presented in percentiles. While creating the tables pointing to the regions, Sulamīs statement was taken as a basis. Therefore, Iran, Iraq, Syria, Hejaz, Egypt and Khorasan regions were determined as the top headings. The Khorasan province in Iran was separated from Afghanistan and the Khorasan regions extending to the east of Afghanistan in an attempt to partially eliminate any potential confusion. Thus, a possible confusion has been tried to be relatively eliminated. According to the data obtained from the classifications, the Sufi population in the Hijaz, Maghrib and Egypt regions remained at low levels. It has been observed that this situation is at a higher level in other regions. It is seen that especially Iraq, Khorasan and Iran regions are richer in terms of Sufi population. When this situation is evaluated on the basis of cities, it is understood that there are more Sufis in Baghdad and Nishapur than in other cities. However, when the temporal process of the classifications is taken into account and the tables in question are evaluated as a whole, it is observed that Iran region in general and Nishapur city in particular come to the forefront towards the last classifications due to various reasons. Another inference to be obtained from the data reflected in the tables is that the Sufis, who were mostly located in the central cities in the first classifications, also spread to relatively small villages and towns in the process. Thus, it turns out that Sufism has gained a place in different segments of society over time. Another issue that is wanted to be emphasized in the article is the sufism schools pointed out by the narrations transmitted by Sulamī from various Sufis. Today, Sufi schools names such as Basra, Baghdad, and Egypt have become widespread in studies compiled in the form of Sufi history, introduction to Sufism and Sufi handbooks. For instance, the school of Basra, one of the Sufi schools, is characterized on the one hand by Hasan al-Basrīs d. 110728 understanding of fear and sorrow and on the other by Rābiat al-Adawiyyas d. 185801 attitude of divine love. This situation brings with it some problems in dealing with Sufi schools over regions. As a matter of fact, different understandings of Sufism in the same regions can be ignored with this classification. Three different narrations, which indicate different understandings of Sufism in the region, person and in the same city, conveyed by Sulamī, can bring a new perspective to the phenomenon of Sufi schools, which are common today. Therefore, it may come to the fore to re-examine the phenomenon of Sufi schools, which has continued until today, in line with the new questions and findings that will arise from the tables presented in the article.

 There are one hundred and five Sufis in the Tabaqāt al-Sūfiyya, which was organized as five classifications by Abū Abdurrahmān al-Sulamī d. 4121021. The period they lived in corresponds to the years 161-378 Hijri. In this article, the regional and city distributions of the classifications of the Sufis in Tabaqāt are discussed in the form of tables. The ratios in the tables showing the region and city distributions of each classification are presented in percentiles. While creating the tables pointing to the regions, Sulamīs statement was taken as a basis. Therefore, Iran, Iraq, Syria, Hejaz, Egypt and Khorasan regions were determined as the top headings. The Khorasan province in Iran was separated from Afghanistan and the Khorasan regions extending to the east of Afghanistan in an attempt to partially eliminate any potential confusion. Thus, a possible confusion has been tried to be relatively eliminated. According to the data obtained from the classifications, the Sufi population in the Hijaz, Maghrib and Egypt regions remained at low levels. It has been observed that this situation is at a higher level in other regions. It is seen that especially Iraq, Khorasan and Iran regions are richer in terms of Sufi population. When this situation is evaluated on the basis of cities, it is understood that there are more Sufis in Baghdad and Nishapur than in other cities. However, when the temporal process of the classifications is taken into account and the tables in question are evaluated as a whole, it is observed that Iran region in general and Nishapur city in particular come to the forefront towards the last classifications due to various reasons. Another inference to be obtained from the data reflected in the tables is that the Sufis, who were mostly located in the central cities in the first classifications, also spread to relatively small villages and towns in the process. Thus, it turns out that Sufism has gained a place in different segments of society over time. Another issue that is wanted to be emphasized in the article is the sufism schools pointed out by the narrations transmitted by Sulamī from various Sufis. Today, Sufi schools names such as Basra, Baghdad, and Egypt have become widespread in studies compiled in the form of Sufi history, introduction to Sufism and Sufi handbooks. For instance, the school of Basra, one of the Sufi schools, is characterized on the one hand by Hasan al-Basrīs d. 110728 understanding of fear and sorrow and on the other by Rābiat al-Adawiyyas d. 185801 attitude of divine love. This situation brings with it some problems in dealing with Sufi schools over regions. As a matter of fact, different understandings of Sufism in the same regions can be ignored with this classification. Three different narrations, which indicate different understandings of Sufism in the region, person and in the same city, conveyed by Sulamī, can bring a new perspective to the phenomenon of Sufi schools, which are common today. Therefore, it may come to the fore to re-examine the phenomenon of Sufi schools, which has continued until today, in line with the new questions and findings that will arise from the tables presented in the article.

 Ebû Abdurrahman es-Sülemînin ö. 4121021 beş tabaka şeklinde tertip ettiği Tabakâtüs-sûfiyyesinde yüz beş sûfî yer almaktadır. Yaşadıkları dönem ise hicrî 161-378 yılları arasına tekabül etmektedir. Bu makalede Tabakâtta yer alan sûfîlerin bulunduğu tabakaların bölge ve şehir dağılımları tablolar oluşturularak ele alınmış ve her bir tabakaya ait verileri gösteren tablolardaki oranlar yüzdelik dilimlerle ortaya konmuştur. Bölgelere işaret eden tablolar oluşturulurken Sülemînin beyanı esas alınarak İran, Irak, Suriye, Hicaz, Mısır ve Horasan bölgeleri üst başlıklar olarak belirlenmiştir. İranda bulunan Horasan eyaleti ile Afganistan ve doğusuna uzanan Horasan bölgesi birbirinden ayrıştırılmış ve olası bir tedahül nispeten giderilmeye çalışılmıştır. Söz konusu tablolardan elde edilen verilere göre Hicaz, Mağrib ve Mısır bölgelerindeki sûfî popülasyonu düşük seviyelerde seyrederken diğer bölgelerde daha yüksek düzeyde olduğu gözlemlenmiştir. Özellikle Irak, Horasan ve İran bölgelerinin sûfî popülasyonu açısından daha zengin yerler olduğu görülmüştür. Bu durum şehirler bazında değerlendirildiğinde ise Bağdat ve Nişaburun diğer şehirlere nispetle daha fazla sûfîye ev sahipliği yaptığı anlaşılmaktadır. Fakat tabakaların seyrettiği süreç göz önüne alındığında ve söz konusu tablolar bir bütün halinde değerlendirildiğinde çeşitli sebeplerden dolayı son tabakalara doğru genelde İran bölgesinin, özelde Nişabur şehrinin ön plana çıktığı görülmektedir. Tablolara yansıyan verilerden elde edilen bir diğer çıkarım ise ilk tabakalarda çoğunlukla merkez konumdaki şehirlerde yer alan sûfîlerin, süreç içerisinde nispeten küçük köy ve kasabalara da sirayet etmeleridir. Böylece tasavvufun zamanla toplumun farklı kesimlerinde de kök saldığı ortaya çıkmaktadır. Makalede üzerinde durulmak istenen bir diğer husus ise Sülemînin çeşitli sûfîlerden aktardığı rivayetlerin işaret ettiği tasavvuf havzalarıdır. Günümüzde Basra, Bağdat, Mısır gibi sûfî ekolmektep isimleri tasavvuf tarihi, tasavvufa giriş ve tasavvuf el kitapları şeklinde derlenen çalışmalarda yaygınlık kazanmıştır. Sözgelimi sûfî mekteplerinden biri olan Basra ekolü, bir yanıyla Hasan el-Basrînin ö. 110728 korku ve hüzün anlayışıyla ön plana çıkarken diğer yanıyla da Râbiatül-Adeviyyenin ö. 185801 İlâhî aşk tavrıyla anılmaktadır. Bu durum bölgeler üzerinden tasavvuf ekollerinin ele alınmasında birtakım problemleri de beraberinde getirmektedir. Nitekim aynı bölgelerde bulunan farklı tasavvuf anlayışları bu tasnif ile birlikte göz ardı edilebilmektedir. Sülemînin aktardığı bölge, şahıs ve aynı şehirde yer alan farklı tasavvuf anlayışlarına delalet eden üç ayrı rivayet günümüzde şayi olan sûfî mektepleriekolleri olgusuna yeni bir kapı aralayabilir. Dolayısıyla makalede ortaya konan tablolardaki verilerden elde edilen çıkarımlar yeni sorular ve bulgular doğrultusunda günümüze kadar süregelen sûfî mektepleriekolleri olgusunun yeniden gözden geçirilmesi gündeme getirilmiştir.

Makale detayları

Sufi Categories of Abū Abdurrahmān al-Sulamī in Tabaqāt al-Sūfiyya: The Consequence of the Region-City Distribution and the Point to Sufi Schools

Yazarlar:

Soner Eraslan

Yayıncı:

Hitit University

Ana Başlıklar:

Tasavvuf

Dergi:

Hitit İlahiyat Dergisi Vol.22 Issue 2, pp.549-568

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304116

pISSN:

2757-6949

Sufism

Sufi Schools

Biography

Abū Abdurrahman as-Sulamī

Tabaqāt al-Sūfiyya.Tasavvuf

Sûfî Ekolleri

Biyografi

Ebû Abdurrahman Es-Sülemî

Tabakâtü’s-Sûfiyye

Sayı

Makale detayları

Yazarlar: Soner Eraslan

Yayıncı: Hitit University

Ana Başlıklar: Tasavvuf

Dergi: Hitit İlahiyat Dergisi Vol.22 Issue 2, pp.549-568

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001304116

pISSN: 2757-6949

Sayı

Yazarlar:

Soner Eraslan

Yayıncı:

Hitit University

Ana Başlıklar:

Tasavvuf

Dergi:

Hitit İlahiyat Dergisi Vol.22 Issue 2, pp.549-568

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001304116

pISSN:

2757-6949