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Bu çalışmada klasik tasavvuf eserlerinde Ahmed b. Hanbel’in konumu ele alınacaktır. Bu eserlerde erken dönem sûfîlerinin görüşlerine yer verilmektedir. Sûfîlerin görüşlerine yer verilmekle birlikte İslam düşünce tarihinde tanınmış ulemanın fikirlerine de zaman zaman temas edilmiştir. Söz konusu ulema içerisinde fıkıh mezhebi kurucuları da bulunmaktadır ve hatta aynı isimler sûfî şahsiyetler içerisinde zikredilmiştir. Bunlardan birisi de Hanbelî mezhebinin kurucusu Ahmed b. Hanbel’dir. Araştırmamızın amacı Ahmed b. Hanbel’in erken dönem tasavvuf klasiklerindeki konumunu tespit etmektir. Çalışmada Ahmed b. Hanbel’e yer veren ve vermeyen klasik tasavvuf eserleri değerlendirilmiş ve ardından Ahmed b. Hanbel’in takvası, fıkhî yönü ve tasavvuf konularına yaklaşımı ortaya konulmuştur. Araştırmada doküman analizi yöntemi benimsenmiş ve dağınık bilgiler toparlanarak yorumlanmıştır. Çalışmanın kapsamı klasik eserlerden el-Lümaʿ, et-Taʿarruf, Kûtu’l-kulûb, Hilyetü’l-evliyâ, Tabakâtu’s-sûfiyye, er-Risâletü’l-Kuşeyriyye, Keşfü’l-mahcûb ve İhyâu ulûmi’d-dîn ile sınırlandırılmıştır. Nihayetinde söz konusu eserlerde Ahmed b. Hanbel’in fikirlerine değer verilmiş ve yine bu kitaplarda onun dînî yaşantısı örnek gösterilmiştir. Buna ilaveten Mihne sürecindeki tavrından sûfîler tarafından da övgüyle bahsedildiği anlaşılmıştır.
This study will discuss the position of Ahmed B. Hanbel in the classical tasavvuf works. These works are presented in the early sights of their sights. It is also known that the people of the Islamic world have been given the knowledge of the people of the Islamic world, and they have been given the knowledge of the people of the Islamic world. There are also the same names in the Qur’an, and there are also the same names in the Qur’an. One of them is the founder of the Hanbelî mosque, Ahmed B. Hanbel. The purpose of our research is to identify the position of Ahmed B. Hanbel in the early tasavvuf classics. In the study, the classical tasavvuf works that included and did not give to Ahmed B. Hanbel were evaluated and then the fear of Ahmed B. Hanbel, the fikhist direction and the approach to tasavvuf issues were revealed. In the study, the method of document analysis was adopted and interpreted by the collection of distorted information. The scope of the work is limited to the classical works of El-Lumaʿ, et-Taʿarruf, Kûtu'l-kulûb, Hilyetü'l-evliyâ, Tabakâtu's-sûfiyâ, er-Risâletü'l-Kuşeyriyâ, Keşfü'l-mahcûb and Ihyâu ulûmi'd-din. Finally, in these works, the ideas of Ahmed B. Hanbel were appreciated, and again in these books his religious life was shown as an example. It is also clear that the praise of the worship of the worship of the worship of the worship of the worship of God.
In this study, the position of Ahmad b. Hanbal is examined in the classical tasawwuf works. The ideas of early sufis are featured in these classical works of tasawwuf. Besides this, the views of the well-known ulama in the history of Islamic thought were touched on from time to time. There are also the founders of fiqh (jurisprudence) schools among the ulama in question and even these names were mentioned among sufi personalities. One of them is Ahmad b. Hanbal, who is the founder of Hanbali School. The aim of this study is to determine the position of Ahmad b. Hanbal in early period classical works of tasawwuf. In this study, the classical tasawwuf works which include and do not include Ahmad b. Hanbal were evaluated and then his piety, his fiqh aspect and his approach to tasawwuf subjects are revealed. Document analysis was used and scattered pieces of information was gathered from various sources and interpreted in this research. The scope of this study is limited to the classical works of tasawwuf such as al-Luma’, at-Ta’arruf, Qût al-qulûb, Hilyat al-awliya, Tabaqat al-sufiyya, ar-Risâla al-Qushayriyya, Kashf al-mahjûb, and Ihya ulum al-din. Ultimately, the opinions of Ahmad ibn Hanbal were appreciated in classical tasawwuf works and his religious life has been cited as an example. In addition, it was understood that his attitude in mihna period was also praised by the sufis.
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