Fudayl b. ‘Iyâd, tasavvuf tarihi açısından tabiînden sonra gelen ilk dönemin önemli sûfilerinden birisi kabul edilir. Onun zühd anlayışı, tasavvufî görüş ve düşünceleri daha sonra gelen sûfileri etkilemiştir. Arap asıllı Fudayl, Horasan’da doğmuş, Kûfe’de ilim tahsil etmiş ve ömrünün son dönemini de vefat ettiği yer olan Mekke’de geçirmiştir. Bu açıdan bakıldığında farklı bölgelerin neşvelerini, kültür ve medeniyet izlerini kendisinde toplamıştır. Fudayl’ın sûfi kimliğinin önünde çok güçlü ilim kimliği bulunmaktadır. Fudayl’ın iki mezhep imamıyla bağlantısı vardır. Bu bağlamda o, Ebû Hanîfe’nin talebesi, İmâm Şâfi‘î’nin de manevî neşvesinin oluşmasında etki eden hocalarından birisidir. Fudayl, manevî hayatını ilmin rehberliğine göre tanzim etmiş, Kur’an ve sünneti esas almıştır. Onun tasavvuf anlayışı zühd temellidir. Fudayl sadece zühd anlayışıyla yetinmemiş ma‘rifet, muhabbet ve rızâ gibi konularda ilk görüş beyan eden sûfilerden olmuştur. Fudayl kendi içsel hayatının imarı dışında toplumun ıslahı konusunda mücadeleci ve aksiyoner kişiliğiyle de ön plana çıkmıştır. O, toplumun sorunlarıyla ilgilenmiş, idarenin ıslahı için gayret göstermiştir. Onun mücadelesi Ehl-i sünnet anlayışının toplumda hâkim olması ve bid‘atların yok edilmesi üzerine kuruludur.
by Fudayl B. “Iad is considered one of the important summaries of the first period after the history of Tasavvuf. His mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, his mind, and his mind. Fudayl, Arabic, was born in Horasan, and has learned in the Qur’an, and has spent the last period of his life in Mekka, where he died. From this point of view, he gathered the joy of different regions, the traces of culture and civilization in himself. There is a very strong scientific identity in front of Fudayl's self-identity. Fudayl has a connection with two religious imams. In this context, he is one of the demands of Abu Hanîfe, the Imâm Şâfi’s spiritual joy in the formation of the teachers. Fudayl has defined his spiritual life according to the guidance of the knowledge, and has taken the basis of the Qur’an and the Sunnah. His conception of Tasavvuf is the basics of Zühd. Fudayl was one of the first philosophers to declare their views in matters such as ma'rifet, conversation and râsâ, not satisfied with the understanding of zûd. Fudayl, in addition to his inner life, came to the forefront with his struggling and actioning personality on the healing of society. He was concerned with the problems of the society, and strived for the healing of the administration. His struggle is based on the understanding of the Ehl-i synthesis in society and the destruction of the bid'at.
Fudayl b. 'Iyad is regarded as one of the most important sufis of the first period, which comes just after the period of tabiin (generation come after the companion the prophet) from the point view of the history of sufism. His zuhd (asceticism) understanding and his thought of sufism influenced later Sufis. Fudayl, who was of Arabic descent, was born in Khurasan, acquired science in Kufah, and spent the last period of his life in Meccah, where he passed away. When considered from this point of view, it is seen that he collected characters, cultures and civilizations of different regions. His scientific identity is much stronger than his Sufi identity. Fudayl had a connection with both sects’ İmams; He was the student of Abu Hanifa and he was one of the spiritual guides of İmam Shafii. He arranged his spiritual life according to the guidance of the knowledge, based on the Qur'an and the Sunnah. His approach of sufism is based on the zuhd. Fudayl is not satisfied with the understanding of zuhd but he is also one of the first sufis who declare their first opinion on topics such as ingenuity (ma‘rifah), divine love (mahabbah) and contentment (rıdhah). Fudayl also came to the forefront with the struggle and the acting personality for the community reclamation. He was interested in the community and its problems and made efforts to management reform. His actions were based on the destruction of the bid'ahs (false religious innovations) and the dominancy of the conception of the ahl-al-sunnah and the true tasawwuf in the society.
Alan : İlahiyat
Dergi Türü : Uluslararası
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