A Pioneer Scholar in the Formation of Khurāsān School: Ḥātim al-Aṣamm and His Intellectual Network

Ayşegül Mete

Makale detayları

A Pioneer Scholar in the Formation of Khurāsān School: Ḥātim al-Aṣamm and His Intellectual Network

Yazarlar:

Ayşegül Mete

Yayıncı:

Sakarya University

Ana Başlıklar:

Tasavvuf

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.25 Issue 48, pp.331-359

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305355

pISSN:

2146-9806

Anahtar kelimeler:

Özet:

 Abū ʿAbd al-Raḥmān Ḥātim al-Aṣamm d. 237851 appears as an essential figure in the formation of the Khurāsān Sufi School. He played an active role in transmitting and developing the teaching, which came through Ibrāhīm b. Adham d. 161778 and Shaqīq al-Balkhī d. 194810, throug-hout Khurāsān and Transoxiana. At the same time, it is accepted that he contributed to the formation of the Malamatiyya School with his disciples. This article focuses on Ḥātim al-Aṣamms intellectual identity and network, which has not been the subject of any academic study. It tries to determine these by making use of the early issues and debates with the literature from different scientific fields. It has been pointed out that, apart from his master Shaqīq al-Balkhī, the strong tawakkul aspect of Ḥātims lady may have an effect on the characterization of his understanding. Because of his togetherness with a large mass of disciples and having a large family, it has been understood that, unlike Shaqīq al-Balkhī, he tried to balance between rural Sufism and urban Sufism. In this respect, from expressing the responsibilities of people towards the repentant person to setting off from Balkh to Khwarazm, where the slave trade was carried out, only to set the slaves free, are among the instances given in terms of revealing his social responsibility and awareness. On the other hand, this study has revealed that Ḥātim al-Aṣamm, with his muhaddith, jurist, and sufi identity, contributed to the continuity of scientific activities and especially the science of Hadith in Balkh, one of the important cities of the Khurāsān region. The prominent figures among the muhaddiths and jurists with whom Ḥātim al-Aṣamm was in contact are Raja b. Muhammad al-Saghanî, Abdullah b. Miqdam, Said b. Abdullah al-Mahiyani and especially the judges of Balkh Shaddad b. Hakīm al-Balkhī d. 214829, Abū Muṭīʿ al-Balkhī d. 199814, Isam b. Yusuf and in Baghdad Aḥmad b. Ḥanbal d. 241855 and last but not least Shaqīq al-Balkhī. In this context, it is understood that Ḥātim al-Aṣamm has a multi-faceted network. His relations with the scholars of Balkh and Baghdad are friendship and guidance-oriented and at the same time emphasize the fiqh al-batin inner discernment.

 Abū ʿAbd al-Raḥmān Ḥātim al-Aṣamm d. 237851 appears as an essential figure in the formation of the Khurāsān Sufi School. He played an active role in transmitting and developing the teaching, which came through Ibrāhīm b. Adham d. 161778 and Shaqīq al-Balkhī d. 194810, throug-hout Khurāsān and Transoxiana. At the same time, it is accepted that he contributed to the formation of the Malamatiyya School with his disciples. This article focuses on Ḥātim al-Aṣamms intellectual identity and network, which has not been the subject of any academic study. It tries to determine these by making use of the early issues and debates with the literature from different scientific fields. It has been pointed out that, apart from his master Shaqīq al-Balkhī, the strong tawakkul aspect of Ḥātims lady may have an effect on the characterization of his understanding. Because of his togetherness with a large mass of disciples and having a large family, it has been understood that, unlike Shaqīq al-Balkhī, he tried to balance between rural Sufism and urban Sufism. In this respect, from expressing the responsibilities of people towards the repentant person to setting off from Balkh to Khwarazm, where the slave trade was carried out, only to set the slaves free, are among the instances given in terms of revealing his social responsibility and awareness. On the other hand, this study has revealed that Ḥātim al-Aṣamm, with his muhaddith, jurist, and sufi identity, contributed to the continuity of scientific activities and especially the science of Hadith in Balkh, one of the important cities of the Khurāsān region. The prominent figures among the muhaddiths and jurists with whom Ḥātim al-Aṣamm was in contact are Raja b. Muhammad al-Saghanî, Abdullah b. Miqdam, Said b. Abdullah al-Mahiyani and especially the judges of Balkh Shaddad b. Hakīm al-Balkhī d. 214829, Abū Muṭīʿ al-Balkhī d. 199814, Isam b. Yusuf and in Baghdad Aḥmad b. Ḥanbal d. 241855 and last but not least Shaqīq al-Balkhī. In this context, it is understood that Ḥātim al-Aṣamm has a multi-faceted network. His relations with the scholars of Balkh and Baghdad are friendship and guidance-oriented and at the same time emphasize the fiqh al-batin inner discernment.

 Abū ʿAbd al-Raḥmān Ḥātim al-Aṣamm d. 237851 appears as an essential figure in the formation of the Khurāsān Sufi School. He played an active role in transmitting and developing the teaching, which came through Ibrāhīm b. Adham d. 161778 and Shaqīq al-Balkhī d. 194810, throug-hout Khurāsān and Transoxiana. At the same time, it is accepted that he contributed to the formation of the Malamatiyya School with his disciples. This article focuses on Ḥātim al-Aṣamms intellectual identity and network, which has not been the subject of any academic study. It tries to determine these by making use of the early issues and debates with the literature from different scientific fields. It has been pointed out that, apart from his master Shaqīq al-Balkhī, the strong tawakkul aspect of Ḥātims lady may have an effect on the characterization of his understanding. Because of his togetherness with a large mass of disciples and having a large family, it has been understood that, unlike Shaqīq al-Balkhī, he tried to balance between rural Sufism and urban Sufism. In this respect, from expressing the responsibilities of people towards the repentant person to setting off from Balkh to Khwarazm, where the slave trade was carried out, only to set the slaves free, are among the instances given in terms of revealing his social responsibility and awareness. On the other hand, this study has revealed that Ḥātim al-Aṣamm, with his muhaddith, jurist, and sufi identity, contributed to the continuity of scientific activities and especially the science of Hadith in Balkh, one of the important cities of the Khurāsān region. The prominent figures among the muhaddiths and jurists with whom Ḥātim al-Aṣamm was in contact are Raja b. Muhammad al-Saghanî, Abdullah b. Miqdam, Said b. Abdullah al-Mahiyani and especially the judges of Balkh Shaddad b. Hakīm al-Balkhī d. 214829, Abū Muṭīʿ al-Balkhī d. 199814, Isam b. Yusuf and in Baghdad Aḥmad b. Ḥanbal d. 241855 and last but not least Shaqīq al-Balkhī. In this context, it is understood that Ḥātim al-Aṣamm has a multi-faceted network. His relations with the scholars of Balkh and Baghdad are friendship and guidance-oriented and at the same time emphasize the fiqh al-batin inner discernment.

 Erken dönem tasavvuf tarihinde iki ana akımdan biri olarak kabul edilen Horasan tasavvuf ekolünün şekillenmesinde Hâtim el-Esam ö. 237851 önemli bir âlim olarak karşımıza çıkar. İbrahim b. Edhem ö. 161778 ve Şakîk-i Belhî ö. 194810 kanalıyla gelen öğretinin Horasan ve Maveraünnehir genelinde aktarım ve intişarının sağlamasında onun etkin bir rol oynadığı bilinir. Aynı zamanda yetiştirdiği talebeleriyle Melâmetîliğin teşekkülüne katkı sağladığı kabul edilir. Bu makale Hâtim el-Esamın entelektüel açıdan kimliği ve ilişkiler ağının tespitine odaklanmaktadır. Herhangi bir akademik çalışmaya konu edilmediği görülen söz konusu odağı, farklı ilmî sahalardan istifade ettiği literatürle erken dönemdeki mesele ve tartışmalardan faydalanarak sunmaya çalışır. Bu itibarla Hâtim el-Esamın muhaddis, fakih ve sufi kimliğiyle Horasan ilim havzasının önemli şehirlerinden biri olan Belhte ilmî faaliyetlerin ve özellikle hadis ilminin sürekliliğine katkı yaptığı ortaya konmuştur. Çok yönlü ilişkiler ağına sahip olduğu tespit edilen Hâtim el-Esamın Belh ve Bağdat ulemasıyla irtibatının dostluk ve irşad eksenli ve aynı zamanda fıkh-ı bâtın vurgulu olduğu görülürken Rey, Kazvin ve Medine-i Münevvere ulemasıyla olan münasebetlerininse eleştiri odaklı olduğu belirlenmiştir. Nebevî mirasa bütünüyle sahip çıkılmamasına ilişkin söz konusu eleştirel münasebet biçimi, erken dönemde sufilerin, biçim-öz bütünlüğünden uzaklaşmaları nedeniyle diğer ilim müntesiplerine yönelttikleri tenkitlerin bir yansıması olarak değerlendirilmiştir. Ayrıca sened analizi yöntemiyle onun sufilerle olan ilişkiler ağına yönelik yeni tespitler ortaya konmuştur. Buna ilaveten onun entelektüel ağına ilişkin ortaya konan veriler çalışmanın sonunda görselleştirilerek sunulmuştur.

Makale detayları

A Pioneer Scholar in the Formation of Khurāsān School: Ḥātim al-Aṣamm and His Intellectual Network

Yazarlar:

Ayşegül Mete

Yayıncı:

Sakarya University

Ana Başlıklar:

Tasavvuf

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.25 Issue 48, pp.331-359

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305355

pISSN:

2146-9806

Sufism

Khurāsān

Balkh

Ḥātim al-Aṣamm

fiqh al-batin (inner discernment).Tasavvuf

Horasan

Belh

Hâtim el-Esam

Fıkh-ı bâtın

Sayı

Makale detayları

Yazarlar: Ayşegül Mete

Yayıncı: Sakarya University

Ana Başlıklar: Tasavvuf

Dergi: Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.25 Issue 48, pp.331-359

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001305355

pISSN: 2146-9806

Sayı

Yazarlar:

Ayşegül Mete

Yayıncı:

Sakarya University

Ana Başlıklar:

Tasavvuf

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.25 Issue 48, pp.331-359

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001305355

pISSN:

2146-9806