Author
ERASLAN, Soner
Publication Place
Hits University -
Hits University
Subject
Hittite Journal of Theology, 2023-12, Vol.22 (2), p.549-568
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1332078
Record ID
cdi_doaj_primary_oai_doaj_org_article_5ca5a0d3319a4ffab5fced8a060b601a
Library Location
DOAJ Directory of Open Access Journals
Notes
There are one hundred and five Sufis in Ebû Abdurrahman es-Sülemî's (d. 412/1021) Tabakâtü's-sûfiyye, which was organized in five layers. The period they lived in corresponds to the years 161-378 Hijri. In this article, the regional and city distributions of the layers of Sufis in Tabaqat were discussed by creating tables, and the rates in the tables showing the data of each layer were presented in percentages. While creating tables indicating the regions, Iran, Iraq, Syria, Hejaz, Egypt and Khorasan regions were determined as the upper headings based on Sulemi's statement. The Khorasan province in Iran and Afghanistan and the Khorasan region extending to the east were separated from each other and a possible conflict was tried to be eliminated. According to the data obtained from the tables in question, it has been observed that the Sufi population in the Hejaz, Maghreb and Egypt regions is at low levels, while it is at higher levels in other regions. It has been observed that especially the regions of Iraq, Khorasan and Iran are richer places in terms of Sufi population. When this situation is evaluated on a city basis, it is understood that Baghdad and Nishapur host more Sufis compared to other cities. However, when the process of the layers is taken into consideration and the paintings in question are evaluated as a whole, it is seen that the Iranian region in general, and the city of Nishapur in particular, comes to the fore towards the last layers for various reasons. Another inference obtained from the data reflected in the tables is that the Sufis, who were mostly located in the central cities in the first layers, also spread to relatively small villages and towns in the process. Thus, it becomes clear that Sufism has taken root in different segments of society over time. Another issue that is wanted to be emphasized in the article is the basins of Sufism pointed out by the narrations that Sulemi conveyed from various Sufis. Today, the names of Sufi schools/schools such as Basra, Baghdad and Egypt have become widespread in studies compiled in the form of history of Sufism, introduction to Sufism and Sufism handbooks. For example, the Basra school, one of the Sufi schools, stands out with Hasan al-Basrî's (d. 110/728) understanding of "fear and sadness", and on the other hand, it is remembered with Râbiatü'l-Adeviyye (d. 185/801)'s "Divine love" attitude. This situation brings with it some problems in dealing with Sufi schools across regions. As a matter of fact, different understandings of Sufism in the same regions can be ignored with this classification. Three separate narrations conveyed by Sulemi, indicating different understandings of Sufism in the region, person and in the same city, may open a new door to the phenomenon of Sufi schools/schools, which is a myth today. Therefore, in line with the inferences, new questions and findings obtained from the data in the tables presented in the article, a review of the phenomenon of Sufi schools/schools that has continued until today has been brought to the agenda. There are one hundred and five Sufis in the Tabaqāt al-Sūfiyya, which was organized as five classifications by Abū Abdurrahmān al-Sulamī (d. 412/1021). 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, Sulamī's 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 Egyptian 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-Basrī's (d. 110/728) understanding of "fear and sorrow" and on the other by Rābiat al-Adawiyya's (d. 185/801) 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 narratives, 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.
Detaylı Başlık
Ebû Abdurrahman es-Sülemî’nin Tabakâtü’s-Sûfiyye’sindeki Sûfî Tabakaları: Bölge-Şehir Dağılımının Serencâmı ve İşaret Edilen Sûfî Havzaları
