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- Title
Horasan Ekolünün Teşekkülünde Hâtim el-Esam ve Entelektüel Ağı.
- Authors
Mete, Ayşegül
- Abstract
Abū ʿAbd al-Raḥmān Ḥātim al-Aṣamm (d. 237/851) 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. 161/778) and Shaqīq al-Balkhī (d. 194/810), throughout 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-Aṣamm's 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 Ḥātim’s 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. 214/829), Abū Muṭīʿ al-Balkhī (d. 199/814), Isam b. Yusuf and in Baghdad Aḥmad b. Ḥanbal (d. 241/855) 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). In contrast, his relations with the scholars of Ray, Qazwin, and al-Madina al-Munawwara are focused on criticism. This form of critical relationship about not fully owning the Prophet's heritage has been evaluated as a reflection of the criticisms of the Sufis in the early period towards other scholars because of their distance from the form-essential integrity. Moreover, the dialogue between Ḥātim and Isam b. Yusuf, the jurist of Balkh, shows that the problem of qussâs (public preachers) emerged in that period and by this dialogue, we evaluate this phenomenon in the context of the distinction between qussâs and sufis in the early period When it comes to his Sufi network, we certainly see Shaqīq al-Balkhī, Sufyān al-Thawrī (d. 161/778), and Junayd al-Baghdadi (d. 297/910) as the prominent personalities. Besides being a popular spiritual master and adviser, Ḥātim al-Aṣamm has a large group of disciples. The related literature draws attention to his active pilgrimage journey from Balkh to Mecca with his more than 300 disciples. In addition to the information given in the Tabaqat Literature, by sanad analyzing we tried to clarify who this large group of his disciples consisted of and we brought many new names to light. In particular, the most prominent names in the sanads of narrations are Ahmad b. Hadrawayh al-Balkhî (d. 240/854), Abu Turab al-Nakhshabi (d. 245/859), Hamid alLaffaf (d. 266/880), Abdullah b. Sahl al-Râzî and Hasan b. Ali al-Baghdadi al-Musûhî (d. 260/874). The last one who is the leading figure of Sufis of Baghdad, was determined for the first time in this study that he was among those who benefited from Ḥātim al-Aṣamm. However, he stated that the criterion for being his disciple is only those who fear only Allah and do not rely on anyone but Allah. Similarly, the most basic advice that Ḥātim al-Aṣamm taught to his disciples was "be content with what you have and not covet what someone else has”. All these criteria that Ḥātim al-Aṣamm kept on his agenda are similar to the teachings of Shaqīq al-Balkhī. Finally in his “Forward Networks”, it has been concluded that the colored death types which Ḥātim al-Aṣamm determined as the basis of his path, were inclusively presented to all Sufis by Ibn al-Arabi. Therefore, Ibn al-Arabi and some Ottoman scholars following him accepted Ḥātim’s understanding of the spiritual journey as mainstream Sufism. At the end of the article, all findings related to his intellectual network are presented in the graph.
- Subjects
KHURASAN (Iran); SUFISM
- Publication
Journal of Faculty of Theology, Sakarya University / Sakarya Üniversitesi Ilahiyat Fakültesi Dergisi, 2023, Vol 25, Issue 48, p331
- ISSN
2146-9806
- Publication type
Article